Second Stone #50 - Jan/Feb 1997

Second Stone #50 - Jan/Feb 1997

50

1997

Jan/Feb 1997

----=============================------ THE NATIONAL ECUMENlCAL CHRISTIAN NEWSPAPER FOR GAY MEN, LESBIANS, BISEXUALS, AND TRANSGENDERED PEOPLE 2 95
NEWO RLEANLSA,7 0182
Churchm ustl imita nti-gapyr otefils,
SupremCe omrt ules
By Richard Carelli
Associated Press Writer
WASHINGTON (AP) - A Topeka,
Kan., church whose members regularly
engage in anti-gay picketing
lost a Supreme Court appeal Jan. 21
and ·must continue to limit its demonstrations
·outside another church's '
building .
The justices, without comment, let
stand rulings that bar Westboro Baptist
Church members from picketing
outside St David's Episcopal Church
in Topeka shortly before; during or
shortly after any religious service.
Since 1991, Westboro Baptist's Rev:
Fred Phelps and his followers began
what he calls a ministry of public
religious pickets with a central mes-
SEE PROTESTS, Page 20
Vaticanla yso utc asea gainswto menpriests
By Daniel J. Wakin
women.
The church's top doctrinal experts
announced Jan. 24 the release of a
book gathering together the major
recent church documents on the subject
and a raft of scholarly essays bolsterk,•••••
ing their position.
The book was part of a series of
documents by the Congregation for
the Doctrine of the Faith. It was not
clear why the latest volume was
devoted to the contentious issue of
women priests.
But it follows a visit to the Vatican
in December by the spi~itual leader
of the Anglican Church, which
SEE VATICAN, Page 20
Gay man sues SalvationAnny,
claimsd iscrimination
PORTLAND, Ore. (AP) - Johnathan
Boettcher sought sobriety at a residential
Salvation Army drug treatment
program, but he says the charity
effectively forced him out for
being gay.
He says Salvation Army employees
told him that marching in the city's
gay pride parade could get him
kicked out of the program, denied
him · a twoaday pass to visit a gay
SEE DISCRIMINATION, Page 20
FIRST TIME? Second Stone is about being gay and Christian.
If this is the first time you've ~en 'Seeond Stone, turn to page 2
to readm orea boutb einga gay Christian.Y ou'.rea ls9i nvitedt o
visit an Outreach Partner near you: Richmond, Indiana;
San Jose, California; New York, New York; ' Cincinneti,
Ohio; Louisville, Kentucky; . Dayton, Ohio; and
Dothan, Alabama. See page 3 for information.
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MATERIAL
Welcome!
IF YOU FOUND this copy of Second Stone at a gay
pride event, a P-HAG meeting, or some other event
or location, there's a Second Stone Outreach Partner
in your area. Their brochure is enclosed. They are a
Christian church or organization with a specific outreach
to gays and lesbians. We encourage you to visit
them for their next service or meeting . In the meantime,
you may be asking some questions like the
ones that follow.
When I told my church pastor I
was gay, I was referred to an exgay
program. What's that all
about?
Recent scientific research is indicating that sexual orientation
is innate and cannot be changed. Ex-gay programs
are effective in redirecting a heterosexual person
who has experimented with homosexual activity
back to heterosexual rel ationships. For a gay or lesbian
person, however, an ex-gay ministry can only
teach one how to "act as if' heterosexual, often with
painful results. An ex-gay program cannot change
your sexual orientation. Remember that most ex-gay
church counselors are heterosexual and cannot speak
from the experience of being gay. Also , any psychologist
or psychiatrist who offers "treatment" for homosexuality
is not following guidelines established by
the American Psychological Association or the Amer-
. ican Medical Association .
After all the rejection I got from
my church, why should I ~ven care
about God?
Your church may have rejected you, but ,God never
has. God 's nature is to dr~w you closer to Him, not
to reject you. The church .is. administered -by pastors, ·
bishops , lay people , committees; people like you and
me - sometimes connected with God at work among
us, and sometimes not. Sometimes the people who
run the church, because of fear, selfishness or other
reasons, are not able to follow as God leads. In the
past , the church failed to speak out against the Holocaust
and slavery . At some point in the future, the
church's present failure to affinn gay and lesbian people
and its failure to speak out against the homophobia
that lead s to discri1ninatioil and violence will be
seen as a terrible wrong. As Episcopal Bishop Barbara .
Harris once said, the church is a follow~r of society ,
not a leader.
Does this mean I shouldn't go to
church?
Absolutely not! (It means the church needs you probably
more than you need the church .) There is a place ·
for you in a .church in your neighborhood. There are
many Christian churches and organizations around the
country that have a specific ministry to gay and lesbian
people. Even in the mainstream denominations
gay and lesbian people have prominent, although
sometimes closeted, places in the church as pastors,
youth leaders, choir masters, lay leaders, and so on.
Many mainstream .churches across the country have
moved into positions of welcoming and affinning gay
and lesbian people.
How do I know that God doesn't
reject me?
Even if you've never set foot in a church or thought
much about God, you were created by a loving God
I HADN'T 'DARKENED THE
DOOR ,' AS THEY SAY, FOR
MANY YEARS. I DIDN'T THINK
GOD WANTED ME IN CHURCH
AND THAT WAS THE REASON
I ALWAYS GAVE FOR NOT
BEING THERE. THEN I MET
SOME FOLKS WHO
WOULDN'T ACCEPT THAT AS
A REASON - AND N0\\1 l'M
'DARKENING THE DOOR '
REGULARLY
who seeks you out. If there's a barrier between yourself
and God, it is not Qod's responsibility . Blackaby
and King in Experiencing God say there are seven
realities of a relationship with God: 1. God is always
at work around you. 2. God pursues a continuing love
relationship with you that is real and personal. 3. God
invites you to become involved witlt Him in His
work. 4. God speaks by tlte Holy Spirit through tlte
Bible, prayer, circumstances, and the church to reveal
Himself, His purposes, and His ways . 5. God's invitation
for you to work with Him always leads you to
a crisis of belief that requires faith and action. 6. You
must mak e major _ adjustments in your life-to join ·
God in what He is doing. 7. You come to know God
by experience as you obey Him and He accomplishes
His work through yo11:
If you've never really believed in God, and
want to know more, ask a friend or pastor
to tall: to you . He or she may be able to
PAGE 2 • SECOND STONE • JANUARY/FEBRUARY, 1997
recommend a reading resource, a video, a
Bible study grou p or a church. And don't
be afraid or embarrassed to as k. Such a
friend or pastor will be glad you asked. It
is how God works among us. If you've
never read the Bible before, start with
Romans 3:23; 6:23; 5:8; 10:9-10; and
10: 13 .
But can I really be gay and Christian?
Sexual -orientation - either gay or straight - is a good,
God-given part of your being. A homosexual orientation
is not a sinf ul state. The Bible condenms some
heterosexual activity and some homosexual activity;
when someone gets used or hurt ratl1er tl1an loved.
The Bible supports commitment and fidelity in lov ing
relation ships.
Doesn't the Bible say homosexual
activity is a sin?
Daniel Helminiak in What the Bible Really Says
About Homosexuality says: The sin of Sodom was
[not homosexuality.] Jude condemns sex with angels,
not sex between men. Not a single Bible text clearly
refers to lesbian sex ... Only five texts surely refer to
male-male sex, Leviticus 18:22 and 20: 13, Romans
1:27 and 1 Corinthians 6:9 and I Timothy I: 10. All
these texts are concerned with something otl1er than
homosexual activity itself... If people would still ·
seek to know outright if gay or lesbian sex in itself is
good or evil... they wilt have to look elS!'IVhere for an
answer ... The Bible never addresses that question .
More than that, the Bible seems deliberately unconcerned
about it.
I would like explore'furthe~:-What
can I do now?
While there are many good books and videos available,
there's something powerful in being " where two
or more are gathered." You may want-to check out a
1ninistry in your area witl1 a specific outreach to gays
and lesbians, including Second Stone's Outreach
Partner . The worship style may ·not be what you're
used to, but the point is to connect with gay and lesbian
Christians with whom you can have discussions
about where you are. Or you may want to try a variety
of churches in your neighborhood, even those of
other denominations . (There is no "one true -church. ")
There ·are gay and lesbian people in almost every
church and God, who is always at work around you,
will connect you to tlte people you need to know - if
you take the first step.
Wouldn't it just be easier to keep
my sexual life a secret?
Some gay and lesbian people who are happy, whole
and fully integrated may have to be silent about their
sexuality because of their job or other circtunstances .
(The day will come when that is no longer the case.)
But a gay or lesbian person who cannot integrate their
sexuality with the rest of their being faces a difficult
stmggle indeed. To deny one's sexuality to oneself
while in church or at work or with straight friends,
and then to engage in periodic -sexual activity is not a
self-loving, esteem-building experience . An inability
to weave your sexuality into tl1e fabric of your life in
a way that makes you feel good about yourse lf and
allows you to develop relationships with others is a
cause for concern and should be discussed with
someone skilled in gay and lesbian issues .
The Original Banner From Our July/August, 1988 Issue
TONE Favorite Stones From Our First 49 Issues
Grace comes when the lie is over
BY REV. SHELLEY A. HAMIL TON enslaved and oppressed : all in the
name of Christ. SEPT~MB ER / OCT OB ER, 198 8
· I,VEBEEN A FAITHFUL ,Wdffil
of the Bible, of Christian tradition
and history for many years. My
faith, my steadfast commitment to
the principles of Christianity come to
me from an experience of grace when I
was 12 years old. Had it not been for
that experience I know I wouldn't be a
Christian. You see, Jesus came to me
in the form of a little girl • the Christ
energy flowed into me through her.
I grew up in a violent, alcoholic
home. I was physically and sexually
abused . Terror was the constant real-
RICHMOND, INDIANA
Join us for Worship
February 23
Other Sheep
Richmond , Indiana,
chapter - in- formation
P.O. Box 2448
Richmond, IN 47375-2448
317-966-4458
email: crameba @• arlham.edu
AN BCtrMEN:ICAL CHRISTIAN M:IN:ISTRY
SAN JOSE, CALIFORNIA
~1~ . , .... \. -rqimii,.,Jo/f,,Jif i,k,
Come
Celebrate
With Us
The New
Life In
Jesus!
(Luke 15:32)
Pastor David Harvey
Sunday Servic es - 10:30 AM
at The Billy De Frank Center
175 Stockton Ave., Snn Jose, CA
(408) 345-2319
http://www.best.com/~cdnley/cel e brn t o/
ity of my life . Love was something
out of my reach • something I didn't
understand.
And then I met Gayle . She talked
to me about Jesus, about God, about
love, about salvation. I didn't under•
stand much of what she said, but I
did understand her kindness, her gentleness,
her love . Jesus lived for me
through her . Grace came to me at a
time in my life when abuse and violation
were at its most intense. It's
because of that experience that I
believe and trust in the scriptural
record of Jesus.
If I had only the written record of
Christianity I know I wouldn't be a
Christian. Why? Because much of it
is a journal of pain, brokenness, lies,
oppression and injustices. Mankind
has used the Bible _and tile develop• .
ment of religion to commit every kind
of horror and sickness known to us.
Millions of people have been tortured,
imprisoned, murdered,
Recently I was told of a 19-year-old
boy who killed himself in Monroe,
Louisiana. He was gay and the Bap·
lists tormented him to his death . I
work with people like this boy every
day. In fact, I spend most of my time
trying · to empower self-love within
gay and lesbian people, trying to
destroy the lie that nas killed us for
so many years. The lie that it's a sin
to be gay . .It's a sin to love someone,
make love with someone of your own
gender . The lie that we're perverted
and sick. The lie that God would
have us stoned to death.
It's a lie and hypocrisy of the greatest
magnitude to teach out of fear,
ignorance and hatred and call it
God's word. It's bewildering to me
how folks who claim to speak in the
name of Jesus, the name of love, do it
so hatefully.
There's a bunch of fundamentalist
preachers in Atlanta jails right now
because they wantJo control women's
bodies. They speak out against abortion.
They call themselves "pro-life"
SEE GRACE, Page 5
Distribution of Second Stone in some
communities is sponsored by our
Outreach Partners. We invite you to
visit them for worship.
DOTHAN , ALABAMA
Wiregrass
Community
Fellowship
Church .
P.O. Box 6021
Dothan, Alabama 36302 -6021
Meets at
2323 W. Main St., Suite 119B
5:30 p.m., Sundays
Pastor's Phone
(912)246-3240
(Answer machine)
LOU ISVILLE , KENTUCKY
Everybody
needs a little
Third Luther.m Chwch
t 864 Frankfort Avenue
Loulsvllle, KY 40206
896-6383
Worship: Sunday 1 t AM
Trlnlty Lutheran Church
1432 H1ghland·Avenue
Loulsvllle, KY 40204
587-8395
Worship: Sunday 9:30 AM
Rev. Phil Garber
Reconciled In Christ Congregations
Everyone is invited
You are invited
CI NCINNATI , OHIO
MOUNT AUBURN
PRESBYTERIAN CHURCH
Cincinnati, Ohio
· Striving toward the inclusiveness
of Jesus
Dr. Harold Poner, Pastor
Wm. H. Taft (near UC) 281-5945
9:30 a.m. • Adult Forum
11 :00 a.m. • Worship Service
Faith Exposed to ReaSOn -
Reason Enlarged by Faith
NEW YORK, NEW YORK
1es about
makitJ,g
connections ...
Park Avenue
Christian Church
(Disciples of Christ)
New York City
IO 10 Farli Avenue at 85th St.
Phone : (212) 288-3246
Worship: Sundays at J 1 a.m.
-Open & Affirming-
DAYTON , OHIO
COMMUNTIY
GOSPEL CHURCH
P.O. rox 1634 • D\.YIDN, OH 45401
DISCOVER YOUR DFSTINY!
ALL ARE WELCOME·
meets: 546 XeniaAve.
lliyton, Ohio
Sunday 10 a.rn.
EMAII.: Re\.SamuelK@aol.com
Visit our Web Slte!
. httixl /www.home.aoLc:om/re11samue1k
937-252-8855
REV. SAMUEL KADER,
PASTOR
PAGE 3 • SECOND STONE JANUARY/FEBRUARY, 1997
Favorite Stones From Our First 49 Issues
After losing her son to AIDS
Crusadingmorn
wOiktso change
churcaht titudes
BY DAN GRIPPO
SEPTEMBER/ OCTOBER, 1989 Yu CAN SEE IT all Jo ,~
eyes. The pain, the compassion, and
the determination.
Beverly Barbo has lived through
one of the most painful experiences
imaginable - she lost her 27 year old
son Tim to the scourge of AIDS in
1986. She has seen close up and first
hand the devastation AIDS can visit
upon a lov.ed one, as she tended to
Tim's needs during the last year of
his life.
She has done more than survive the
ordeal, however. She has been transformed
by it. She has written a book
about the experience, and has
emerged a stronger, more compassionate
person, and one with a mission.
A deeply religious woman, Barbo
now leaves her Lindsborg, Kansas
home to journey all over the country,
speaking openly and movingly of the
value of Tim's life, the integrity of
his relationship with his lover Tom,
and the need for mainline churches to
publicly validate .gay and lesbian
relationships.
prepare her for what she was to
experience with her son Tim. Faithful
churchgoers, she and her husband
Dave did not question the church's
condemnation of homosexuality. "I
really didn't give it much thought
because it seemed so distant from my
own life," she says.
Tim changed all that. "He was different
from the other boys . He was
gentle. Because of this he was never
accepted . He was always on the outside
looking in.
"We worried a lot and, unconsciously
I think, tried to change him.
Since the other boys didn't accept
him, his best friends were girls, and
he spent a lot of hme playing with
dolls. I'd throw in a GI Joe doll,
thinking maybe that would help. Or
we'd want him to go out for sports he
really didn't like." She shakes her
head and smiles as she remembers
the efforts to change Tim. "But he
simply was who he was. It took us a
long time to accept that."
• "In high .school, he got involved
"After witnessing the generous, with an older boy, and that boy told
unselfish love shared by Tim and the whole school about Tim. He was
Tom, and the loving support of the ostracized and ridiculed, and he
gay community that was there for internalized that scorn for a while.
Tim and for me during his final days, He came to us and said, 'Mom and
I am convinced that faithful gay and Dad, I am a hopeless homosexual.'
lesb ian relationships are good and We were devastated."
should be blessed by churches," she Barbo and her husband went to their
says. church pastors, seeking aid and sup-
"Negative church attitudes toward port. "They couldn't accept it. Instead
homosexuality have done great dam- they wanted to deny the whole
age to gay people's self esteem. thing.
Those attitudes have been internal- "We felt so isolated. What we
ized and have contributed to the really needed was Some support. We
high incidence of ' drug and alcohol needed to know we were not alone.
use and suicide in the gay communi- Even a hug would have helped." She
ty," she says. "I believe the answer sighs. "They were- good people, but
involves church blessing of same-sex they couldn't help us, they weren't
unions. Only then will gay and Jes- prepared for this. We had to go
bian couples receive the support and through it alone."
affirmation they need and deserve ." "One of the heaviest burdens
Barbo didn't always see things this families place on themselves is
way. Her traditional upbringing and believing they have to hide their
early years of married life did not children's sexuality from everyone.
PAGE 4 • SECOND STONE • JANUARY/FEBRUARY, 1997
Families will go to great lengths to
cover it up . I see now what a mistake
that is.
"At the time I did not realize how
much of Tim's pain, and our pain, was
caused not by his homosexuality but
by what churches had taught us to
believe about homosexuality.
"Promiscuity, gay or straight, is the
problem, not homosexuality," Barbo
says. "That is why it is so important
for c.hurches to find a way to bless
same·-sex unions. Church condemnation
makes it difficult for gay and
lesbian people to sustain their relationships.
We all need support for our
commitments."
Tim did become comfortable with
his sexuality. He moved from Kansas
to California and soon met his lover
Tom. By this time the Barbos had
decided to accept Tim as he was,'
regardless of what their church
taught, and they also accepted Tom
as a part of their family. Things were
finally looking up - until AIDS
struck.
When Tim died, Barbo felt compelled
to write her book, "The Walking
Wounded." "I had to do it. I
thought to myself, 'These young men
are dying, and no one gives a damn
because they are gay.' I wanted people
to see what I had seen - the
incredible love that is possible between
people that society considers
castaways."
Barbo experienced more pain writing
the book than she had allowed
herself to feel during Tim's illness
and death . "When you're going
through it, you wake up every morning
and grit your teeth and concentrate
on what must be done to get
through the day. But when I wrote
"The Walking Wounded" I had to let
my feelings out .
"It was painful for me, and for my
husband. I would write it out longhand
and Dave would key it into the
word processor . He would come downstairs
with tears in his eyes, saying,
'I had no idea it was like that.' I was
able to go to California to be with
Tim and Tom durirtg the final months
of Tim's life. All Dave knew was
what I told him in our daily phone
conversations. I kept a lot to myself
at the time . So for both of us the book
was extremely painful, but it was
also part of the grieving we needed to
go through."
"The Walking Wounded" unfolds
with a series of scenes from Tim's life,
beginning with his birth and early
eye problems that necessitated
several surgeries, moving into his
childhood where his gentle nature
left him with few friends in the
rough-and-tumble world of boyhood,
then on to an adolescence spen t _in
painful self discovery and ostracism,
to a young adulthood marked by
greater and greater self acceptance
and the unfolding of a faithful, lov- ·
ing relationship, until the tragedy of
AIDS strikes and Tim battles a foe
who holds all the cards.
Though it hides nothing of the ugly
side of AIDS, the book is not without
a brighter side. Even in the face of
AIDS - perhaps especially in · .the
face of AIDS - Tim, his mother, and
· his lover find simple ways to celebrate
life during Tim's last months .
After spending nine months writing
"The Walking Wounded/ Barbo sent
it to both religious and general publishers.
"The religious publishers
said I was too much of an advocate for
homosexuality. The general publishers
said there was too much 'God
talk' in the book." She laughs and
shrugs her shoulders. "So we decided
to publish it ourselves."
They were told that most selfpublished
books are lucky to sell a
thousand copies. So they printed 750.
The book has sold over 3,500 copies in
less than two years.
Barbo has been invited to speak in
14 different states since her book was
published . "The response has been
overwhelming," she says as she pulls
out a three-inch thick folder brimming
with letters. "These are just a
few of them. I've got ·six more folders
at home the same size."
The letters come from all over the
country. She picks a few at random
and gently reads out loud. They contain
the voices of people with AIDS,
of parents and loved ones of people
with AIDS, of people who didn't
know how to talk to their families
about their sexuality or their illness
until they read her book, of ministers
thanking her for opening their eyes -
of people sharing their pain and
their gratitude with this remarkable
woman of courage.
When you think about this loving
mother and wife from Bible-belt middle
America writing and speaking for
religious blessing of homosexual
unions, you can't help butmarvel at
the way God calls prophets.
" Favorite Stones From Our First 49 Issues
No cowardly spirit
A tranosnf natioinn
the gay rommunity
BY BILL URBAN
MARCH/ APRIL, 1990
H ~ l~g, 0 L<ml? I,~ fe,
help but you do not listen! I cry out to
you "violence!" but you do not intervene.
Why do you let me see ruin:
Why must I look at misery?
-Habakkuk
The more thirtgs change, the more
they remain the same. The world of
Habakkuk and the world we live in
today are not that much different
from one another. Just as Habakkuk,
we live in a world of wars and pes-
Grace,
FromPage3
and yet these are the same folks who
march in front of prisons and governor's
mansions in support of capital
punishment. These are the people
who want to kill a queer for Christ.
These are the people who lobby for
nuclear weapons and want lo deny
Ethiopian children food and medical
supplies because their government in
Marxist. These are the people who
supported the war in Viet Nam and
who support apartheid in South
· Africa and segregation in America.
Personally, I'm sick and tired of this
kind of hypocrisy controlling our government
and cloaking itself under the
name of Christianity . I'm reminded
that Jesus warned us/'Beware of the
false prophets ... not everyone who
says to me, 'Lord, Lord_.. .' will enter
the Kingdom of Heaven. Many will
say to me on that day, 'Lord, Lord did
we not prophesy in your name and in
your name cast out demons and in your
name perform many miracles?' And
then I will declare to them, I never
knew you, depart from me, you who
practice lawlessness ."
When I was just out of high school
many years ago a friend told me she
didn't believe in God . The reason,
she said, was because when she was
about nine years old . her parents told
her there wasn't a Santa Claus and so
she figured if they would lie lo her
tilence caused by the social and moral
corruption of a society out of control.
But a world that allows that same
society political control. Habakkuk
dares to take issue with God. If God is
so almighty and good, then why does
he allow evil to exist and the
righteous lo die.
I was·thrust into the world of AIDS
unexpectedly in 1982 when a dear
friend was stricken by a then
"unknown" and "untreatable" disease.
I_ vividly remember walking
about that they would probably lie
about God as well.
When I finally began to trust that
God loves me and accepts me as I am I
began to understand that if the
"powers and principalities" would
lie about something as integral to our
lives as sexuality they would indeed
lie about anything. That meant to me
that everything is up for grabs. That
we must examine, evaluate and determine
for ourselves what reality is,
what truth is, what love is. Who God
is and who Jesus is and what those
concepts mean for our nearly 21st Century
reality .
As I write this I remember my second
powerful experience of grace. I was 18
years old. I accidentally walked into
a gay bar in Baton Rouge, Louisiana.
There was a piano bar and a couple of
guys were singing Secondhand Rc;,se.
A peace flowed through me. The
peace of certainty that after a long,
lonely, painful journey I had finally
come home. I knew that experience
was a gift, a blessing, from God. I
·know that to discover myself as a lesbian
was to recognize who I am. And
in that recognition was and is grace.
When we're taught to deny and to be
ashamed _ of who we are, we are being
taught to separate ourselves from
God .
And I am reminded of another saying
of Jesus, "Whoever causes one of
these little ones who believe in me to
stumble, it is better for them that a
heavy millstone be hung around their
necks and that they be drowned in
the depths of the sea."
into the funeral home to find a dosed
casket placed strategically in an
archway between two rooms. One
room was assigned to family members,
the other to his friends. I was
very hurt . My friend 's death should
have served as a catalyst to bring us
together. Instead it was used _ as a
weapon to separate us. There ive were
- divided by disease and death . His
, family was shamed by his death .
Embarrassed by his homosexuality.
On that day it became my mission to
fight - unashamed - the social and
political mores of a society so blinded
by fear- and prejudice that it would
refuse to bury its own.
Here we are_ seven years and 60,000
deaths later. It has not been an easy
struggle, but like Habakkuk, "I look
over the nations and I see and am
utterly amazed." I cast my eye about
and see the goodness of God at work.
I see a once narcissistic and selfindulgent
community transformed . A
hedonistic society whose values -
once based upon ava_rice and greed,
changed into a community committed
to the love and care of their brothers.
· I see a community renewed in - and
strengthened by - its faith. Most
importantly,.I see how their love and
religious spirit has slowly modified
the masses. Politicians and religious
leaders who at one time were afraid
to even say the "A" word are now
openly supporting our fundraisers and
assisting us in our causes.
Someone once gave me a button that
read: "Being gay is not for sissies!" I
certainly can vouch for that. Second
Timothy reveals to us · that, "The
spirit God has given us is no cowardly
spirit, rather one that makes us
strong, loving and wise."
I like to tell the story of when my
parents arrived at Johns Hopkins and
the doctors were explaining my diagnosis
to them. I lay severely ill in
. the Intensive Care Unit and was not
expected to live through the weekend.
Upon hearing this, my mother
exclaimed, "He will not only survive
this pneumonia, but AIDS as well!"
The doctor, not wanting her to be disillusioned,
persisted, "I know your son
to be a strong-willed individual, but
he has never come up against anything
like AIDS_ before ." My mom,
fully composed, looked that doctor
right in the eye and said, "Well,
AIDS has never come up against anything
like my son before."
I did ma_ke it through that weekend.
For weeks thereafter, I laid in
my hospital room, frightened and
depressed. Thinking how unfair all
this was . I was just getting my life
turned around, I had my own newspaper
and the life partner I had always
dreamed of. It just wasn't fair. I conlempla
.ted my next maneuver with a
great deal of consideration and discretion.
·
When I became ambulatory, I took a
walk to the top of the Hopkins parking
garage. Eight stories high. I
stared down at the_ ground for what
seemed like hours waiting for and
desperately wanting one reason not to
jump. When I had my left leg over
the side, the Holy Spirit manifested
itself to me.
How long, 0 Lord, must I be beat
back by political zealots, and you do
not listen! I cry out to you
SEE TRANSFORMATION, Next Page
July/ Augiist, 1988
WITHS UBSClUPTIOprNe-·
i,ales lagging ; printing of the
first £u1Hssue .of (The) Second
Stone wa·s postponed . Instead,
· a four-,page· newslett er was
mailed fo.subscrib ~~ ;_It o/as
I!)Sue.N unibet IC. '(Issue Num- ·
bets lA and lB were d~sigl) pro • .
totypesl)ever seen by•subscrib-
·e.rs :) .. ~ ·'
"We' re pff ,tp a go(\d start/ ' said
publishe r Jim Bailey: in a mes-,
sage to char,tet suJ,scribers: "Be
expecting good things from .us."
THE COVER STORY was aliout
the Names Project's N1;1tional
AIDS Memerial QuiJt. The
.organi zation was .preparing to
unfold the quilt in Wa~hington,
D.C. onOctober 9, 1988. ''It
stands '. as a statemertt of hope
and remembrance / a symbol of
national unity, and a,promise of
love," orgariizel'S said.
'IN THE NEWS:
t.The United Methodist
Church had just approved "an
extens ive four year, scientifictheologkal
iftquity into homosexuality"
that was to "assist
the church in resolving the <li•f
ference of opinion within 'the
church regarding the int erpretation
.of homosex uality in ~e
context ·of the Christian
gospel." '
t.The_ Southern B~ptist ,Cortvention
had just charged gays as
being t,he primary cause Qf the
spread ofAIDSf"oin rtocent
victims" outside the gay com- .
munity. 'The.'B;aptist organization
passed a resolution affirming
that "God loves the homo-
. sexual" but fue J.!?,000" messengers"
stopped short of any
conclusion as to how the huge
Protestant denominat ion would
minister to gays and lesbians or
victims of AIDS.
PAGE 5 • SECOND STONE • JANUARY/FEBRUARY, 1997
,,
Favorite Stories From Our First 49 Issues .
The Wilderness \ . .Generation
BY IRENE ELIZABETH STROUD
MAY/)UNE,1992
B lock Md i..,no drng qoooos
fought back against police harassment
at the Stonewall Inn in Greenwich
Village: That was 1969. I wai,
bominl970.
Harvey Milk was elected to the San
Francisco Board of Supervisors - and
was assassinated - in 1978. I was
eight. I was 11 when The New York
Times first reported that 41 gay men
had been diagnosed with Kaposi's
sarcoma. All my sexual experimentation
and my whole coming out process
have taken place in the shadow of
AIDS.
I was 19, and just going through the
heartbreak that followed my first
love affair with a woman, when
·Carter Heyward published "Touching
Our Strength."
This year, I took a college course in
gay and lesbian literature, marched
in my first pride parade, and got into
seminary at least partly on the
strength of an essay about my experience
as a lesbian.
Transformation,
From Pages
"discrimination!" but you do not father, "He's your problem now, you
intervene. Why must I look at sick- handle it."
ness and death? This man's death was not without
The Holy Spirit answered me with, merit. For four years· following his
"As long as man allows the physical death I fought for a little known
and spiritual devastation of. his fel- treatment. which was thought to help
low man." It is for mortals to resolve prevent the onslaught of the kind of
mortal problems . pneumonia which claimed his life.
Allow me to be so bold as to make a Finally, in 1987, Baltimore Medical
comparison to a verse in Timothy Institutions reluctantly began ·prewhich
says, "I have been appointed scribing thi.s treatment.
preacher and apos .tle and teacher, I pray for a miracle, but instead I
and for its sake I undergo present receive smaller blessings one · at a
hardships. But I am not ashamed." time. I have fought and prayed hard
The same fiery · spirit which came for FDA approval of underground
upon me that dismal day in June of drugs. Even if combined with other
1987 is with me today. drugs they would at least prolong
The Names Project Quilt now covers life .
14 acres and represents the lives of Great strides have been made in sci-
15,000 men, women and children. One ence and medicine since 1983, but the
of those quilts, personally stitched by political, social and religious fronts
me, represents the life of a man I once still have a long way to go . In his
loved. A kind and decent human day, Habakkuk faced the Chaibeing
who never hurt a soul in his deans. The Chaldeans were a powerentire
life, and who died, tragically ful, vicious, cruel and ruthless people.
and painfully, in my arms. There are no Chaldeans today. We
In 1983 there wasn't much hope for have the Jerry Falwells, the Jimmy
people suffering the kind of pneumo- Swaggerts, the Jesse Helmses, and
nia he had. I watched as my once their supporters .
strong and virile . partner wasted The ignorant and frightened need to
away to a mere 58 pounds. I sat by his see for themselves that people like
side reciting the rosary, and reading me are intrinsically good and our misprayers
because .the machines sion is simply to spread God's love -
attached to him did not allo,v the not AIDS.
benefit of speech. I called his family When I was growing up and things
upon his death and was told by his didn't seem to work out right, I would
PAGE 6 • SECOND STONE • JANUARY/FEBRUARY. 1997
In seminary, I quickly realized I was
the youngest student, and th e youngest
by a long shot in the Lesbian, Gay
and Bisexual Caucus. At least one
lesbian at the seminary h,;1s a child
who fs older than I am.
I just turned 22.
Gay men, lesbians, and bisexual men .
and women who are 20, ten, or
sometimes even five years older than
I have a history and a consciousness
that I hardly recognize. When they
tell their coming out stories, for
example, it often turns out that they
knew about their sexual identity
years before they ever told a single
other person. Some had no idea there
was anyone else like them in the
world. They describe levels of denial,
shame, and isolation that I've
never known. And they .also describe
dramatic moments when Stonewall
suddenly became real for them, when
they first realized they deserved
community instead of isolation, and
resistance instead of resignation or
assimilation.
My coming out story, by contrast, is
easy, funny, joyful. And it has no discomplain
to my dad that life wasn't
fair. He'd say to me, "No son, life
isn't always fair. But if you feel that
God has given you lemons, well then,
make lemonade. You have to do the
best you can with what you got where
you are ."
The Holy Spirit has helped me
realize that God has spared by life
· for a reason. I understand that my
personal lemon is AIDS and I have to
make lemonade. Enough for all to
drink.
. I make lemonade by my public
speaking. Speaking serves to educate
and sensitiz e people. It changes public
opinion. It allows conservatives,
evangelicals and their fundamentalist
counterparts to see for themselves
that the Holy Spirit dwells within
me . That Spirit of Strength - that
Spirit of Love - that Spirit of Wisdom!
That same spirit within each
and every one of us.
Each one of us has been touched by
AIDS. Each of us has their own .personal
lemon to deal with. Look ·deep
into your hearts. You will find a way
to make lemonade. Then, when AIDS
is eradicated from society, we can all
say with great pride and Christian
love, "We have done no more than our
duty."
cemible "Stonewall moments. "
I applied to a women's college, and
realized it didn't both er me to hear
people calling it a "dyke school." In
October my first year there, I wrote in
my journal that I thought I might be a
lesbian. In January, I asked my friend
Robin, who had come out in high
school, how she knew - and spent long
afternoons and evenings with her, listening
to her stories.
Within the year, I fell in love with
a woman . I knew almost immediately
that this was what made
sense for me, that this was right and
good.
I came out to my parents the following
August. Things were tense and
painful for some time. But within a
week, despite the difficulties, when
we were eating take-out Chinese food
for dinner and the message in my fortune
cookie said "You and your wife
will have a wonderful life together,"
we were all able to laugh.
If the movement towards gay liberation
is like the Hebrew'~ journey
toward the promised land, then
Stonewall is like the Exodus. Not, as
in the African-American tradition,
because it represents an escape from
slavery, but because it represents a
nation beginning to form, an oppressed
people claiming identity and community
in an act of resistance .
The Exodus is followed by a long
period wandering in the wilderness.
And in the wilderness, a new generation
is born.
I'm one of the first children of this
second generation born in the wilder-
SEE WILDERNESS, Next Page
September/ October,
1988
Favorite Stories From Our First 49 Issues
The Wilderness Generation
FromPage6
ness. When I was born, my people
were already on the move; by the
time I came out, a thriving community
of struggle and liberation was there
. to receive me.
I have no memory of the total isolation
of the closet, for although I
sometimes choose, in specific situations,
not to reveal my identity, my
experiences of coming out to myself
and of coming out to others were
nearly simultaneous. I never carried
my sexual identity as a complete
secret. I experienced confusion, but not
shame.
. Age makes a huge difference in lesbian
experience. Despite a sincere
interest in reaching across generations,
and a tremendous sense of debt
to those whose work has made my
path so much easier, I sometimes
have trouble communicating with lesbians
who grew up and came out earlier
in the gay liberation and lesbian
feminist movements, It can be diffi-.
cult to share an agenda or a common
strategy. I expect more, and I have
less patience. This is especially true
in the church; I have felt this difference
most profoundly in my interactions
with older lesbians in the
Reconciling Congregation I call home.
I have felt lonely at church and in
seminary, and I have wondered if it
was just me - if my experience was
unique to the college I attended, if my
politics were simply more radical
than most, or if my expectations for
affirmation and community were just
too high. But recently, at an annual
national conference of lesbian, gay,
and bisexual seminarians, I was able
to spend some time with a small
November /DecenJhet,
1988
group of lesbians my age, and I was
amazed at how much we shared.
Every coming out story seemed to
include a realization of sexual identity
that was, ultimately, simple and
clear - "Oh, so I'm a l~sbian! Now I
■
If the movement
towards gay
liberation is like
the Hebrew's
journey toward
the promised land,
then Stonewall is
like the Exodus ...
The Exodus is
followed by a long
period of wandering.
in the wilderness ...
II
get it!" And when we talked about
the church, our questions were similar.
Of course, I speak from a position of
considerable privilege. Stonewall,
after all, hasn't happened everywhere
yet, or to everyone. I grew up
in a big coastal city and went to a college
with a large, visible community
of lesbians and bisexual women. I
had access to resources many people
still have trouble finding. I was
lucky to have incredibly courageous,
loving parents. Even for someone as
young as I am, my expe.rience is still
fairly rare.
But the clarity and relative painlessness
of my corning out experie,nce
have more to do with the good work
of those who have gone before me
than with accidents of birth. Because
of Stonewall and the years of fruitful
struggle that followed it, I've been
able to come out much earlier and
with much less pain than anyone
could have imagined 20 years ago.
I'm also part of a second wave of
nationally organized, openly gay,
lesbian and bisexual seminary students.
The planning for the seminarians'
conference I attended began three
years ago, and the men and women
who participated in that process now
work as pastors, chaplains, staff
members at church and social service
agencies, and theologians. Some of
them came to the conference to talk
about their ministries - in the church,
and out of the closet. Here, too, the
way is being prepared.
I don't want to romanticize the wilderness,
or confuse it with the promised
land. The wilderness is dangerous
and unpredictable. In this
same climate that allowed me to
come out so easily, there has also
been a violent backlash against sexual
minorities, fueled by resentment
at our new visibility, and by fear of
AIDS. Gaybashing is on the rise.
Pennsylvania, my home state, leads
the nation in hate crimes against
gays and lesbians . And even in the
apparently safe, supportive environment
of the women's college I attended,
my friends were terrorized with
vidous anonymous harassment -
repeatedly, pornography and
scrawled rape threats were slipped
under the doors and into the mailboxes
of lesbians I knew.
At the conference, theologian and
activist Mary Hunt reminded us not to
imagine that because we have carved
a niche for ourselves, the world-has
changed. And while, if I look at it
one way, my white, middle class
privilege makes it easy for me to be a
lesbian, if I look at it another way,
the combination of good luck and
unpredictable danger that characterizes
my experience as a lesbian turns
my white, middle class privilege
upsid~down.
As-a white, middle class woman, I
can keep safe by following the rules,
by keeping quiet, by doing what is
expected. But as a lesbian, I'm vulnerable
even if I'm quiet. What
safety I have has been won for me by
those who have broken the rules,
who have come out, who have risked
and lost not only whatever conventional
power and privilege they had,
but even, in some cases, their lives.
And if I want to keep my life, if I
want to fight the hatred and violence
that still threaten it, I have to give
it up: I have to learn to take some of
the same risks as those who have
gone before,
I .PACT
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Reader -
toReader
IIIIIIIDIRE.CT CONNECTIIIIIIIIIIIIIIIIII
NEW from Second Stone! Premiering In our next Issue: Reader to
Reader Direct Connect - a section of profiles of active subscribers who
want to meet other gay and lesbian Christians across town or across
the country!To have your profile published simply send your lnforma:
tlon to Second Stone, P.O. Box 8340, New Orleans, LA 70182, e-mail ·
to secstone@aol.com, or FAX to _(504)899-4014.
1. Name---------~-~-
2. City/Stat_e_ _______ .._ __
3. Contacitn formation
4. Contacitn f0!1Tlat,i on
NOTES: elecTt WOo f THREEw aysto be contacted:
Yourm ailinga ddressy,o ure -maial ddresso,r your
telephonen umber.
5. Maleo r female
6.Age __ _
7. Occupation
. 8. Gay,l esbiantr; ans,
· bi, or straight
9. Singleo r committe.d
10.R eligiouasf filiation
PAGE 7 • SECOND STONE • JANUARY/FEBRUARY, 1997
Favorite Stones From Our First 49 Issues ,
Reflections on gay and lesbian Christian activism
(published prior to the April 25, 1993 March on Washington) The price of firedom
BY NANCY HUGMAN
MARCH/ APRIL,1993
C hmlianity is • risky bo•ness.
Jesus of Nazareth got nailed -
literally - for challenging the status
quo. When The Way, as early Christianity
was called, could no longer
hide behind Mother Sarah's skirts,
lions' jaws ripped Christian flesh
from Christian bones. Some Christians
hid and survived and others
renounced The Way and ran back to
the relative safety of Abraham's
bosom. Since then, Jesus' disciples,
individually and collectively, have
confronted some tough choices.
As a little girl in catechism classes,
I wondered if I would have courageously
faced the lions or followed •
Jesus to the cross. As an adult, I wonder
what issues, situations, and people
are important enough to risk taking
a pro-active stance, even if claiming
that position means engaging in
civil disobedience, defying the status
quo, or risking personal loss. In th.e
case of our churches, struggling to
grow and remain financially solvent,
what would so passionately motivate
us that we would risk losing members,
losing our status with the National
Council of Churches, or losing our reputations
with the nebulous heterosexual
or gay and lesbian "communities?"
Looking back at the Christian
church's track record for taking a
"Christian" stand in difficult circumstances,
I find that, in many cases,
the oppressed, after winning power,
become the oppressors. The Christian
church !las successfully made the ·
transition from fighting the status .
quo to becoming the status quo. Would
we have stood against the papalbacked
Inquisition in defense of Galileo?
Or do the revolutions of the
earth really matter to hard working,
God fearing · Christians? The same
radical church - which, at its birth,
had rocked the status quo with its
empowerment of women - has stagnated
to become the foremost oppressors
of women. Would we have stood
in defense of Margaret Sanger, who,
in 1915, sent birth control information,
considered t<:> be obscene material,
through the U.S. mail? Or .do the
ideas that women get in their heads
·really matter to hai-d working, God
fearing Christians?
Stonewall Inn, Greenwich Village,
midnight, Friday, June 27; 1969:
another police raid on another gay
bar . Police begin arresting patrons
without identification: drag queens,
dykes, Hispanics, blacks, those "too
gay" in mannerisms to successfully
remain closeted, a menagerie of the
disenfranchised, ostracized by
"normal" gays. A lesbian resists
arrest. Others join in. Drag .9.ueens
can-can, taunting the police. Fists
fly, epitaphs fly, spirits fly. Would
we have stood in defense of Stonewall?
Or do queers really matter to
hard working, God fe.:iring Christians?
Eight months prior to Stonewall,
Rev. Troy Perry led Metropolitan
Community Church's first wotship
service. On the forefront of gay and
lesbian civil rights, the Universal
Fellowship .of Metropolitan Community
Churches has applied every
peaceful means available, including
civil disobedience, to help secure the
freedoms that we experience today.
Factions of many other JudeoChristian
denominations followed
suit.
Houston, Texas, 1978: My spouse and
I, wrapped in wool caps and muf_flers
to avoid identification, blended into
the crowd at out first gay rights rally.
Fellow MCC member Phyllis
(formerly Phillip) approached the
microphone. She reminded the crowd
that, since she had not submitted to
an ·operation to change her male
anatomy, the Houston police could
legally arrest her for cross-dressing in
public. Phyllis was visibly frightened,
but she stood proud. Later, she
told me, "When you come out, you risk
being beaten or killed. If you stay in
the closet, you will die slowly, like a
cancer eating you from the inside
out." The next year, my spouse and I
represented the Texas Gay Task
Force, from the back of a Cadillac
convertible, in Houston's first gay
PAGE 8 • SECOND STONE • JANUARY/FEBRUARY. 1997
pride parade. Easy targets for any
homophobic sniper, we rem.embered
Phyllis' words and risked dying free
rather than living emotionally and
politically muzzled. As we rounded
the corner from Montrose to.
Westheimer Street, instead of being
riddled with bullets, we were showered
with bouquets of flowers, thrust
into our arms by an ecstatic middleaged
florist. We were not afraid anymore.
Times have changed . In the information
age, mainline journalists
won't cover just any story about just
any protest over just any social injustice.
Consequently, groups wishing to
make a public statement must plan
new and extreme media-grabbing
tactics, from shutting down rush hour
traffic to burning and looting.
How should Chri.stians respond to
injustice? Should we take lives
and/ or destroy other people's property
in the name of justifiable civil
disobedience? Is rioting another form
of righteous indignation? Is violence
morally worse . than passive resignation?
Perhaps a look at Martin
Luther King's "Letter From A Birmingham
Jail," addressed to eight
white, lukewarm clergy, will suggest
some guidelines for Christian social
action :
One has not only a legal but a moral
responsibility to obey just laws. Conversely,
one has a moral responsibility
to disobey unjust laws ... Any law
that uplifts human personality. is
just: Any law that degrades human
personality is unjust... One who
breaks an unjust law must do so openly,
lovingly, and with a willingness
to accept the penalty... in order to
arouse the consciousness of the commimity
over its injustice.
While some would argue the church
should stay out of politics, King
argued that involvement in politics,
when it is used as an instrument of
oppression, is a moral obligation.
King detailed four steps to any nonviolent
campaign: " ... collection of the ·
facts to determine whether injustices
exist, negotiation, self-purification
[preparation to meet violence with
nonviolence], and direct action [only
after failed negotiations.] ... Nonviolent
direct action seeks to create such a
crisis and foster such a tension that a
community which has . constantly
refused to negotiate is forced to confront
the issue." Direct action should
then give way again to negotiation.
Typically; churches respond in one
of four . ways when a glaring wrong
slaps the church in the face. The
Front-Line Churches immediately
roll up their sleeves and get to work
to right the wrong. The Nicodemus
■
"When you come
out, you risk being
beaten or killed. If
you stay in the
closet, you will die
slowly, like a cancer
eating you from the
inside out."
■
Churches work behind the scenes at
night, but won't associate with the
cause in the light of day. The Iceberg
Churches acknowledge that a wrong
might, perhaps, theoretically exist
and they pray that the problem will
go away. Lastly, the Rabid Dog
Churches, clenching their Bibles in
their teeth, growl that the wrong is a
God-ordained right .
If we Christians wish to serve as a
moral presence in our communities, we
cannot idly wag our heads back and
forth, like spectators at a .ping-pong
tournament, as extremist protesters
wage war on the fanatically
entrenched status quo. We must base
all of our actions and all of our goals
on sound Christian principles, not the
least of which is "do unto others as
you would have them do unto you." A
pro-choice campaigner who prevents
motorists from driving across a public
bridge cannot complain too loudly
SEE FREEDOM, Page 12
'I
-
Favorite Stones From Our First 49 Issues
HowJ esuhs andled
rejectiobny ''kinsmen''
BY REV. DR. REMBERT TRULUCK
NOVEMBER I DECEMBER, 19 93
I nnre totd my p=nS U..t I w~
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 young 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.
Persons with mental or physical
handicaps often experience subtle but
very real rejectio11. 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.fo 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 fadng 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 become 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 of 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 wito
were his own did not receive him. But
as many as received 11i11t1o, them he
gave the right to become children of
God, even to those wlw 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
and rejection by his neighbors:
Jesus came to his home town ... And
wizen the Sabbath had come, ite
began to teach in the synagogue; and
tire many listeners were astonisited,
saying, "Where did this man get
these things, and what is titis wisdom
given to liim and such miracles
as these performed by his hands? ls
not this the carpenter, the son of
Mary, and brotiter .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 6:1-
4
Perhaps there is some truth to ihe
saying that "familiarity breeds
contempt!" The rejection of Jesus by
his own hometown 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?" (Luke 4:16 and 22) ·
Jesus then pointed out that a
prophet is not welcome in his own .
hometown 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
■
Jesus redefined
the meaning of
"family." Gay and
lesbian people often
find in others who
are like themselves
a greater sense of
fellowship and comm
unity than they
find in their own
relatives.
■
did heal a foreigner, Naaman the
. Syrian in II Kings 5:1-14. In giving
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 throw him down the cliff.
But passing through their midst, he
went his way and came down to
Capemaum."
The response of Jesus to violent rejection
in Nazareth was simply to continue
his ministry elsewhere . Ridicule
and rejection by his neighbors
and kinspeople did not deter Jesus
from his mission in life. Immediately
after the incident of rejectjon
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 people: .
And when his own people (kinsmen)
heard of this, they went out to take
custody of him; for they were saying,
"He has 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
appeared.
And his mother and his brothers
arrived, · and standing outside they
sent word to him, and called him.
And a multitude was sitting around
him, and they said to him, "Behold,
your mother and your brothers are
outside looking for you." And answering
them, Jesus said, "Wlzo are my
mother and my brothers?" And look.
ing about on those who were sitting
aroutzd him, he said, "Behold my
mother and my brothers! For whoever
does the will of God is my brother
and sister and mother." Mark 3:31-35
Jesus redefo,ed the meaning of
"family." The people who are your
relatives or who grew up with you
may not have as much in common
with y_ou 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 hometown 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
given. 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
SEER EJECTIONP, age 12
PAGE 9 • SECOND STONE JANUARY/FEBRUARY~l-997
Favorite Stones From Our First 49 Issues
On becoming
legitimataes g ay
andl esbiaCnh ristians
BY BRIAN MA YE DA
MAY I JUNE, 1994
toric juncture. In a pluralist democracy,
there's a moment when a minority
obtains legitimacy and its rights are
taken seriously by the other minorities
that together make up the majority.
That's happening now for gays
and lesbians. We're winning and that
gi11es tliings a cer.tain electricity.
~ Tony Kushner,. Tony award-winning
playwright, as quoted in Time magazine,
May ll, 1993.
ality, conservative evangelicalism
_dismisses these alternative interpretations
as "gross misinterpretation"
or as "moving away from a high view
of scripture" (Stanton L. Jones writing
in Christianity Today, July 19, 1993).
Since when has biblical exegesis
that explains scripture in the context
in which is was written been considered
"gross misinterpretation?" And
concerning the miscasting of pro-gay
theology as "moving away from a
high view of scripture," :it would be
Inspiring words spoken by Tony more correct to say that pro-gay
Kushner, one of the foremost play- theology moves away from evangeliwrights
in America today, and calism's unwitting tende11cy to worauthor
of "Angels in America: Mil- ship the written word itself, and to
lennium Approaches," the gay- demand that every situation in scripthemed
play that captured four Tony ture be considered relevant to today's
awards in 1993, including best play. society.
Yet while these words are becoming Conformity and control are two
true for gays and lesbians in society at other standards of conservative evanlarge
(the "Don't Ask, Don't Tell" gelicalism . Independent thinking is
military compromise notwithstand- not encouraged in the church. On the
ing), they still remain a dream for contrary, evangelicalism thrives_ by
gays and lesbians in the church. controlling people through uniform-
Unfortunately, that the church lags ity of thought and doctrine. This
behind the rest of society on civil lib- rigidity of tho.ught stifles change,
erties issues is nothing new. In fact, particularly change brought about by
this phenomenon raises the larger new discoveries that may discredit
question of why the church - that ent- traditional interpretation of portions
ity that in its inception "turned the of the Bible. A reactionary thinker's
world upside down" (Acts 17:6) - is only recourse is to trivialize, dismiss
not only remiss in providing leader- or suppress knowledge. Such behavior
ship to society, but, in the case of gay never serves the churcl1 well. This
and lesbian rig-hts, is actually point is well proven by the condemnaopposed
to it. tion by the church (albeit not Protes-
One reason: ignorance and fear have tant) of the Italian astronomer Galikept
the majority of Bible-believing leo in 1633 for declaring that the sun,
Christians bound to an .inflexible· not the earth, was the center of the
interpretation of the scriptures that solar system. Not until 1992 did the
concern homosexuality. Most of these church finally exonerate Galileo for
- believers do not know the alternative his "heretical" stance - and this after
interpretations of the controversial an exhaustive, 13-year investigation!
scriptures; interpretations which Now the churcl1 faces mounting scitake
into account the cultural and entific evidence that points toward
social contexts in which these verses biological and/ or genetic causes of
were written. Rather than presenting homosexuality. And what is the
this historic backdrop to believers, clmrch's response? In a July 26, 1993
against which they can make their Time magazine article entitled "Born
own decisions concerning these verses Gay?," which reported on recent studand
their relationship. to homosexu- ies by the National Cancer Institute
PAGE 10 • SECOND STONE • JANUARY/FEBRUARY, 1997
indicating a genetic basis for male
homosexuality, the Rev. Louis Sheldon,
chairman of the ·Traditional
Values Coalition, stated: "The fact
that homosexuality may be genetically
based will not make much difference
for us from a public policy perspective."
If the Christian community
follows Sheldon's line of thinking,
then the church will not have
changed much since its condemnation
of Galileo. In view of the scriptural
admonition that "people are
destroyed for lack of knowledge"
(Hosea 4:6), it is a horrible irony
that church leaders sum as Sheldon
refuse to rethink their theology in
light of scientific discovery.
But where does this lack of positive
and reinforcing leadership in the
church leave gay and lesbian Christians?
The answer is clear, if not
unsettling: To find a way on our own.
Whether or not we admit it, as gay
and lesbian Christians our concepts of
■ Where does lack of
positive and reinforcing
leadership
in the church leave
gay and lesbian
Christians? The
answer is clear, if
not unsettling:
To find a way on
our own.
■
faith and sexuality are informed and
influenced by both the religious right
and the gay civil rights movement.
With the polarization of these two
groups, it becomes_ increasingly difficult
to remain in a neutral position
between them. And because the religious
right's theological stand on
homosexuality is increasingly
viewed as archaic and irrelevant by
much of society, we as gay and lesbian
Christians have the heretofore
undreamed of possibility of demonstrating
to society that our spiritual
and sexual natures not only exist side
by side, but can be celebrated as that
which God deems good. How can this
most effectively be done? By living as
people who are fully integrated -
spiritually, sexually, intelleduaUy,
emotionally - in all areas of our lives.
For most of us, the process of becoming
integrated as people is not an easy
one - it requires that certain steps be
taken, steps which carry with them
challenging responsibilities.
You cannot make a persuasive argument
for the viability of being a gay
or lesbian Christian if you don't know
the basis for your belief . This
includes · developing a wellresearched,
well-understood theology.
Additionally, because the question
of the immutability of homosexuality
is going to play a large part in the
debate over gay civil rights in the
1990's, it is undoubtedly in our interest
to find out what recent studies on
this topic have to say.
A recent U.S. News and World
Report poll found that 46 percent of
Americans still believe that homosexuality
is a chosen lifestyle and not
an inb.orn characteristic. The process
of educating others, however, presupposes
that you are out to them. The
act of coming out to one's family,
friends and coworkers is itself one of
the most myth-dispelling ways to
counter homophobia. Indeed, Andrew
Sullivan, editor of The New Republic,
noted in his May· 10, 1993 article
on "The Politics of Homosexuality :"
"Far more subversive than mediagrabbing
demonstrations on the evening
news has been the slow effect of
individual, private Americans
becoming more open abouttheir sexuality
... Likewise; the ·,greatest public
debate about homosexuality yet ' the
:military debate ~•- tdtJk' 'plate ·· not
because radicals besieged the Pentagon,
but because of the ordinary and
once-anonymous Americans within
the military who simply · refused to
acquiesce in their own humiliation
any longer. Their courage was
illustrated not in taking to the streets
in rage but in facing their families
and colleagues with integrity."
For lesbians and gays in the church,
educating straight Christians
becomes all the more urgent in the
light of such inaccurate and propagandistic
media tools as ·The Gay
Agenda, an anti-gay vi_deo produced
by the religious . right. Ignorance
breeds irrational fears. Hostility
plays upon these fears to the point
where reason flies out the window,
and reasonable dialogue becomes an
all but impossible endeavor. The
antidote for this ignorance and hostility
is not, however, to engage in
the same tactics. Rather, the . most
effective countermeasure is to declare
the truth in love and with a . firm
sense of conviction. As straight
Christians see the . reality of our love
for God, as well as the integrity · iri
which we walk, .it will free them to
understand that the majority of gays
and lesbians cannot be caricatured as
media stereotypes . ·
Consider the impact your life has on
SEEL EGITIMATEP,a ge 12
'•
'
• Prayer •The Bible • Words & Deeds ·
"Spitfire Grill" earns more than dashboard Jesus
Movie profits help
build new school
fu' Woody Baird
Associated Press Writer
WALLS, Miss. (AP) - For the Sacred
Heart League, the plastic Jesus may
be history but Hollywood is hot.
That's why the Catholic charity
that once brought us those little Jesus
statues for automobile dashboards
hopes to follow up on its first successful
movie with more films.
The first one, "The Spitfire Grill,"
isn't some preachy religious work
designed for fellowship night. It"s a
feature length movie for general distribution,
though it carries a strong
message of compassion and redemp·
tion.
It focuses on a young woman, fresh
from prison, struggling for a new start
in a small town.
The movie won the "audience
award" at the Sundance Film Festival
and has so far earned the Sacred
Heart League some $3 million· money
that will be spent on a new school.
"I -hope as -a result of the example
we have set, that other churches or
responsible groups of people will step
forward and get into the media and
produce their own feature films," said
Roger Courts, the League's executive
director.
The League is already working on a
'second movie script, though Courts
said it is too early to discuss the pro·
ject in detail.
"If we can make truly beautiful, value-
based films for $5 million to $6
million, we believe we can sell them
and make a profit," he said, "and
whoever we sell them to will make a
profit -as weil."
The League, a fund-raising arm of
the Priest of the Sacred Heart, is
,headquartered in Walls, just south of
:Memphis, as unlikely a spot as any _
for a new player in the.motion picture
industry.
-The Sacred Heart's Southern mis·
sion_-supports two grammar schools
and a host of social service programs
in a deprived region of north Missis•
sippi . It is currently building a lowincome
housing -development in
Walls.
"The Spitfire Grill" was filmed in
just 38 days in rural Vermont, but the
seeds of its creation were planted
some 20 years ago when the Sacred
Heart League began looking for ways
to -expand its fund-raising and its
ability to spread Christian ideals
through the media.
The nonprofit charity traces its
beginnings to 1955 when Fr. Gregory
Bezy came to north Mississippi and
formed the Sacred Hea_rt Auto
League, urging his followers to "drive
prayerfully and carefully."
The plastic statues contributors used
to get, until 1967, have been replaced
by smalfer, less ostentatious dashboard
stickers, and the League has
expanded its presence as a distributor
of religious and inspirational publications.
The League decided in 1975, in a 20-
year mission statement, that one of its
primary reasons for being was
"religious communication." Ten yeM's
later, it decided to expand into television
or perhaps feature films.
"By 1991, we were actively soliciting
screen plays, reading books and
trying to find just the right property
for our first venture," Courts_ said.
Until "The Spitfire Grill," the
League had drawn its income solely
from _ its 1.2 million members nationwide.
They donated $21 million last
yei!r ,
The League formed a for-profit com•
pany, Gregory Productions, and
accepted a script from writer Lee
David Zlotoff, who also directed
"The _ Spitfire Grill." -
To make the movie, the production
company borrowed $6 million from
the Priests of the Sacred _ Heart,
headquartered in Hales Corner, Wis.
After paying taxes on its profits,
Gregory Productions will give what it
makes to the Sacred Heart League.
"Gregory Productions has no
employees," Courts said. "The staff of
the Sacred Heart League just_ worked
longer, took fewer breaks. But ii was a
labor of love. This was the culmination
of_a 20-year dream."
And i't was 'a dream that worked out
well. · - · -
"The Spitfire Grill," with no car
crashes, shootouts or nudity, was
picked up by Castle Rock Entertainment
which paid a Sundance record of
$10 million for distribution rights .
If Castle Rock makes money, the
Sacred Heart League will get a piece
of that as well.
The movie's success at Sundance led
to some talk, however, about the
place of general-distribution films
financed by religious organizations. A
New York Times reviewer found
"Biblical imagery" in the movie
"slightly sinister" in light of the
film's financing.
The Times also reported that some
Hollywood executives, who declined
to speak on the record, were uneasy
with the film's connection to the
Catholic Church.
Courts said, however, that the film
seeks only to present a story of human
struggle and the value of life.
"We wanted to make a movie that
was commercially viable, that could
hold its own in the -cinema market
place," he said. "But we said in our
mission statement for Gregory Productions
that we will produce films that
are of the highest quality artistically
and technically and which are
an embodiment of some of the most
treasured of the Judeo--Christian prin·
ciples;" ,_
And anyway, Courts said, all sorts
of people and organizations make
movies.
"Wouldn't you rather know that the
backer of a movie you and your family
are about to see is some responsible,
ethical faith group," he said.
In the movie, Percy Talbott (Alison
Elliott) finds work as a waitress at
the Spitfire Grill, a small restaurant
in a Maine hamlet called Gilead.
She is befriended by the grill's owner,
Hannah Ferguson (Ellen Burstyn),
and Shelby Goddard (Marcia Gay
Harden), the timid wife of Hannah's
nephew, Nahum (Will Patton).
Writer-director Zlotoff, who is Jewish,
said the movie makes no attempt
at heavy-handed moralizing.
"lt"s a positive human values story,"
he said, "not necessarily a family
film, but a film you could take your
family to."
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PAGE 11 • SECOND STONE • JANUARY/FEBRUARY, 1997
··~-,.
Rejection,
FromPage9
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
Freedom,
FromPage8
when an anti-choice protester p revents
a woman from entering · an abortion
clinic. In a constructive relationship
with media, we can headline
our unusual efforts to meet vidlence
with nonviolence, oppression with
love.
King wrote, "Human progress never
rolls in on wheels of inevitability; ii
comes through the tireless efforts of
men (sic) willing to be coworkers with
God ... We must use time creatively;.in
the knowledge that time is 'always
ripe to do right." Today, we find ourselves
in a season of optimistic calm.
We have elected a pro-choice, gay-
Jesus is
watching you. ..
A BURGLAR Gar into a house
one night. Shining his flashlight
on the floor in the dark,
he heard a voice saying, 'Jesus
is watching you." He looked
around nervously, shook his ·
head, and kept looking for
valuables. He again heard,
"Jesus is watching you." This
time, he shone his light all
over, and it rested on a parrot.
He asked, "Did you say that?"
The parrot admitted that it
had. 'Tm just trying lo warn
you, is all." The burglar said;
"Warn me, huh? Who are you?
What's your name?" "Moses."
"Well, what kind of stupid
people would name a parrot
'Moses'?" The bird answered,
'1 don't know; I guess the same
folks who would name a Rottweiler
'Jesus'."
or accept yourself as you see yourself?
The chief issue in the battle for gay
rights has been the fight for' freedom
of association. 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
and his spirit in making healthy and
happy choices of the people we want
to be witl1 J!s:
sensitive . president, . who we expect
will end the ban on gays in the milital'y
and appointSupreme Court Justices
who lean toward individual
freedoms. We hope that President
Chnton will "fix-it" for us. ("It" being
whatever ails us and our society.) We
can snuggle in under the warm comforter
of new leadership and sleep for
awhile.
Bu·t in fitful dreams we remember
Colorado's Amendment 2 which prohibits
any homosexual or bisexual
from filing a daim of discrimination.
We'll protest by boycotting Colorado
- unless the ski season is just too irresistible.
Someone is fighting the constitutionality
of 2, aren't they?
Someone will take care of it for us. In
our dreams we see visions of the battle
against Oregon's Measure 9,
which would have mandated schools
teach children that being homosexual
is wrong, mandated libraries dispose
of all pro-gay literature. 01.1{,
nightmare continues as · faceless ·
intruders ransack · offices and steal
. mailing lists from anti-Measure 9
organizations, including churches.
Anonymous callers inform businesses
that certain employees are homosexuals.
Leaders on both sides of the initiative
wear bullet-proof vests on
election day. But Measure 9 didn't ·
pass - this time. We are safe to dream
more pleasant dreams: dreams of winning
the lottery or meeting that certain
someone, or even noble dreams
that humankind will one day live in
harmony - without too much effort or
risk on our part. After all, God can
perform miracles. We are safe to
dream, provided we don't wake up
too late.
PAGE 12 • SECOND-STONE • JANUARY/FEBRUARY, 1997
Legitimate,
FromPagelO
others: In view of the hostility of
much of the evangelical church
toward gays and lesbians, and in
light of the failure of "ex-gay" ministries
to "cure" them, we may be the
only viable witnesses to the nonbelieving
in our community. In marked
contrast to the antagonistic spokespersons
of the religious right, we
have the enormous potential to demonstrate
the love and graciousness of
Jesus Christ towards those alienated
by the church.
The question remains. In the absence
of leadership from the ·church, wi!I
we. as gay and lesbian Christians .
take the steps necessary to legitimize
ourselves as part of the larger com
·munity . of believers and as part of
society as a whole? In contrast to the
secular gay and lesbian community,
the gay and lesbian Christian com•
munity only now is taking on form and
substance. We have much catching up
lo do. Our task will be even more
challenging as we face not only institutionalized
homophobia in the
church - homophobia sanctioned by
centuries of traditional, inflexible
interpretation of the Bible. Don't be
discouraged. Thirty years ago, in the
midst of another minority's struggle
for equality, the Rev. Martin Luther
King, Jr. proclaimed:
"The deep rumbling of discontent
that we hear today is the thunder of
disinherited masses,_ rising from dungeons
of oppression to tte bright hills
of freedom, in one majestic chorus the
rising masses singing; in the words of
our freedom song, "Ain't gonna let
nobody tum us around."' ·
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AMERICANFR IENDSS ERVICEC OMMITTE(EQ uaker2) 249.
E. 61111SSdte, Pmand OR9 7214(.5 03)23(}9427.
ASSOCIATIONO F WELCOMINGA NOA FFIRMINGB APTISTS,
P .O.B ox 2596,A ttleboroF alls,M A 02763-0894V./ F
(508) 226-0945. WA Baplisls@aol.com.
h~:/LSer5.aol.com~ts. A neM'orokf dlu!thes,o rganiza·
l:iornsa andi 1nciv:idJ~alws hfow eloomaen da CM:ICafotert he fullp ar- ~h~~~,tld bisexuap1e q;>!we ithint he AmeriAAIOSE:
aslema ndO rthoooCx fristians3, 28 w. 17thS t 14-F,
NewYor~N Y1 0011(.2 12)98!,6211.
BALMM INISTRIESP, .O.Box1 981,C oslaM esaC, A 92626.
(714)641-896M8.a rshaS tevens,s in~r/song.yriterS. uzanne
~•~;~::'~ox 83912, Los Angeles, CA 90083-0912.
(310)410-000fi
BRETHREN/MENNONITPEA RENTSO F LESBIAN/GAY
CHILDREBNo, x1 708L, im~O H4 5002.
BRETHREN/ MENNONITEC OUNCILF OR LESBIANA ND
GAY CONCERNSB,o x 6:JOOM, inneapoloM, N 55406-0300.
(612)305-0315. BMCouncil@aol.com.
http://'/Mw.we!Joom.comS,l'lWmc)"/l lr:rB relhrena ndM ennonite(
§J.Yl,e sbiana,n db isexuaple q)le,a nd thei parentss,p ooses,
· ~l;~JL1~ ~A?ir16~~~R~~ RIGHrs. Box 1985,
NewYor~N Y10159'(.718)629-2lJ27.
CATHOLIPCA RENTSN ETWORKc,lo Fr. RebertN ugentf,f J7
DoveSr I., BattimoreM, D2 1230(.3 01)927-876F6A, A( 301)664-
6948 Robert.Nugent@GLIB.ORG.
CENTERF ORH OMOPHOBIEAD UCATIONB,o x 1985,N ew
Yak, NY1 0159(.3 01)864-0054. . .
CHIA HOP RESS_ A. speciawl ork of the UF~C Mid-A!lantic
District.P ublisheorf religioubso oksa ndm aterialsP. .O.B ox
7864G, ailheIBbu-Mg D2 0698,( :IJ1)67o-1859.
CHRISTIANLE SBIAN.SOUT TOGETHERP, .O. Box 1ro;2,
CdurrllusO, H4 3201.
COMMONB 9ND( formeJre hovah'Ws itnessesM; ormonsB)o x
405,E l.-.,oc\P A1 6117(.4 12)75&0704.
COMMUNICATIOMNI NISTRYI,N C.· DialogJea nd S'-l'POfl
gcx.,l,o r gaya nd~ sbianC athoicC ~lfll andr elgous.P .O.B ox
60125C, hicag:,I,L ~ 125, PtblicatimC: OOtmurica1ion
CONFERENCFEO R CATHOLICL ESBIANSP, .O. Box 436
PanelanlllSl in.,N ewY ak, NY1 0024(.7 18)921-0463.
DAUGHTEROSF SARAH.T hem agazinfeo r ChrotianF em,
not,\ 3801N a Ke<l!eCr,h icagaIL, 0 0641(,m )736-(l399.
DIGNITY/USA1, 500 MassachusettAs ve., NW, Ste. 11,
WashilgtonD, C20005(.2 a1)861-001F7A,A ( 2a1)~808 Gay
andl esbianC athd<Sa nd! herlr iards. .
ECUMENICACL ATHOLICC HURCH,P .O. Box 32, Villa
GrandeC, A 95466-0032(7. 07)887-102F0A, A,( 707)887-7083.
The~ t Rev.M arkS . ShinlauP, h.D~. usmark@aol.coPm<.b licaionT:
heT ablet
ECUMENICACLA THOLIC HURCHR EFORMED36, 18W hit·
fie~ Way, Pr:mdeSr prings,G A 30073-1574(7. 70)439-8839,
lennsisson@aol.com. ,
EROSPIRIRTE SEARCIHN STITUTEP,. O.B ar3 893O, akland,
CA9 4609(.5 10)428-906N3e. tworok l gaya ndl esbiane cstatics
offeringc lassesa nd\ .'KEOinS erotic~ ritualny.
EVANGELICALCSO NCERNEDcl,o Dr. RaiJ!!B lair,3 11 Easl
72ndS I., NewY ork, NY 10021.( 212)517-317P1.o olicatioos:
Reviewan dR ecord
THE EVANGELICANLE TWORKB, ox 16104,P ooen~.A Z
80011(.& J2)265-2rol.
FEDERATIOONF PARENTSA ND FRIENDSO F LESBIANS
AND GAYS, INC, P.O. Box 27605, Washington, DC
20036(202)63&420S0.e nd$ 3.00k lr par:l<eatl nlonnati:Jn.
FRIENDSF OR LESBIANA ND GAY CONCERN(SQ uakers)
143C amji>elAl ve. . Ithaca,N Y 14850.( 607)272-102F4A, A
(OOQ272-000I. ~-:~D-~~~~;~~~~~T\~!~=T~t;'.
ton:Netwcrk.
GAY,L ESBIANA NDA FFIRMINGD ISCIPLEASL LIANCEP,. O.
Box 19223,ln dianapoioI,N 46219-0223(3. 19)324-623F1o. r
memberosf theC hrJStiaCnh urch{D iscipleosf Christ)P. ublic.a•
lionC: rossbeam. s
GAYELLOWP AGES• P.O. Box2 92,V illageS in. . NewY or~
NY1 0014(.2 12)674-0120.
HONESTYS: outhernB aptistA ct,.,ocatfeosr EqualR iglts,c /o
Daw:!Trtble0, 030uairsR unR d, KC-1l,o uisvi!e, KY4 0207.
HUMANR IGHTSC AMPAIGN1,1 011 4thS I., NW, Ste. 200,
WaslingonD, C2 000!i (2a1)628-4100.
INDEPENDENCTH URCHO F RELIGIOUSS CIENCE4, 102
East7 ~ St, 1/ZJll,. orYBeJa chC, A9 0004(.3 10)4330384.
INNERH EALING2,2 38-CB ayviewH ts., LosD sos,C A9 3402.
(805)534-110S1IW. )II;,,, phone COlllSein. g
INTEGRITYIN, C.,P .O.B ox5 255,N ewY ork,N Y 10185-5255.
(201)868-2416'5tt.; icatoo:T heV rir:eo l lntegii'f
INTERNATIONAFLR EEC ATHOLICC OMMUNIONP.,O .B ox
51158,R iversiOOC,A 92517·2158( 900)781-739P1 ublication:
TheF reeC .atholbC ommunicant
INTERNATIONGALA YA NDL ESBIANA RCHIVEST,h eN atal•
BanneEy CWlaGrda ipenteLr tJraryP, .O.B ox3 8100H, ol~ood
CA9 0038.( 213)654-Cl?P7l1l,.ic atioo:B ullebn.
INTERWEAV2E5, BeacooS I., Bos!OllM, A0 2108.( 617)742-
2100.A lay organizaliorroUf nitarianU niversa!isftos r lesbian,
bisexua'flt,/ aodt ransgani:clro ncerns.
LAMBDAC HURCHG ROWTHI NSTITUTEP, .O. Box 370,
RutherG len.V A 22546.( 804)448-203F1A. A( 804)448-3146.
Churchg owthp rogramsfo r precbminantgtya y/lesbiacnh urches.
R ev.J amesN . BirkittJ, r., executivder ecto<.
LESBIANC ATHOLICSW ITNESSiNGF OR CHANGEB, ox
31!11N, ewY ak, NY1 0185(!69I(.7 18)6ro6107.
f;;'~~,fi~S~_254, AvooaA, R 72711-025P4.e np als
LIVINGS TREAMSP,. O.B ox1 78,C onca~ CA9 4522-017B8i.=
r$~,irWrt~CxER,NmED / NORTHA MERICAB, o; 10461, StatiooC. hcag:,I,L 60610-0461f.' llji,alion: The
METHODISTF EDERATIONFO R SOCIALA CTIONa, gayaffirmingm,
ulti-issuen etwork7, 6 ClintonA ve.,S tatenI sland,
10301-110(7 18)273-MFSPAt.t ;icati:JnS: ociaQl ooslionBs uf
letin.
MERCYO F GODC O~UNITY, POB ar4 1055P, rW<Jen,c ReI
02940-105(54. 01)722-313C2h. ristia~E cumenicaanl di ndus;,,,
communitdy sisters,b rdhersa nd associates,
MOREL IGHT CHURCHESN ETWORK8, 00 W. Fullerton
Pkwy.C, hcagaI,L 60614-269(0m, )336-0452 Resoorcpea cket,$
12 Ptt;icalon:M erel .gll ChurcheNs eM<JNike wsletter
NATIONAAL SSOCIATIOONF CATHOLICD IOCESANLE S·
BIANA NDG AYM INISTRIES4,3 3JeffersoSn I., Oakand,C A
94607. (510)465-9344.N ewslettear nd nationacl onference.
~~~ci~ER FORL ESBIANR IGHTS• 1663M issioo
St 5thF r.,S anF rancilcoC, A9 4103.
NATIONA-CLONGRESFSO RL ESBIANC HRISTIANPSO, B ox
614,C ap~. CA9 5010(8 00)861-NCLC.
NATIONALC OALITIONO F BLACKL ESBIANSA NDG AYS,
P.O.B ar1 9248W aslirgtonD, C2 '.Xl36.
NATIONACL OUNCIOL F CHURCHES47, 5R iveIBioDor ,,N ew
.York,N Y1 0115A. IDST ask ForceR, oom5 72,( 212)870-2421.
~~~~J:~~t~:'o;~J~•HTs~a~~~;,, Of.,,, 110
MarylanAdv e.,N E,W ashirg!ODf\ C200CY(2l 02)544-2350.
'NATIONALE CUMENICACLO ALITION1, 953C olumbiaP ike
124, Anr,gi)n,V A2 2204456J(. 7"3)~31.
NATIONAGL AYA NDL ESBIANT ASKF ORCE2, 32017thS t;
NW, Washing1onD, C 20009-4309.( 202)332-6483F. AX
(202)332-0207.
NATIONAGL AYP ENTECOSTAL LIANCE(a lsoP enteoo,tal
BbleI nstitute[M inisterilaral inif)QP) .O.B ox1 3:91S, chenedaq,',
NY 12301-1391.( 518)372-6001P. l.blicalionT: he·A postolic
Voice.
NEW DIRECTIONM agazinelo r gay/lesbanM ormons6, 520
SernaA ve.,S ta RS-440L,o sA ng,lesC, A= a.
NEWW AYSM INISTRY4,0 122 9thS t, Mt.R ain~r,M D2 071Z
(301)277-587F4A,A ( 301)864-69. 4A6 gay-affirmirgorganizalion
b<io;Jintgh e lesbian/gacyo mmunitay nd the RomanC atholic
CilJrclt
OPEN& AFFIRMINGM INISTRIESG,a y,L esbiaann dA ffirming
2~~e;8~,A~~'f"~~l~~1~i=:il~u~~r~ t~rk~:
tion for oongregationaso d other ministrieso f the Christian
Church( Dis~s al Christ)w hichs eekt o welcomea nda lfirm
'r:g'r~l11a¥/o'ffla~~ w. Aps1esy 1.P. hiiadeiJho,
PA 19144. {215)849-2178P. lb!ishesa rticleso f interestto progessive
Christians.
OTHERS HEEPM ulticulturMailn istriews ithS exuaMl inorities,
319N . Fourth! '902,S t Louis,M O6 3102-193(83. 14)241-2400.
FAA( 314)241-240E3-.m ail~: herzog@aol.r:aTnh.e olajcaal nd
eoocalionawlr :rkk lcally;n ationallya,n di nternaionallsyL !)pOl1-
ingi x,sitiveb i>licasl ~ for gaysa ndl esbianisn theC hristian
church. ·
ORTHODOXC ATHOLICC HURCHO F AMERICAP, .O. Box
~~
I
~~~~NF~1~wrn~"'c~NCERNS. po
Box 38, New Brunswick,N J 08903-0038.( 908)932-7501,
(908)249·101P6o.o icalionM: orel .gll Update
PRISM, 73315th St, NW, S1e. 317, Washi~on, DC 20005-
2112.( 202)347-3313D.i versilyw r:rkshC!JloSr churchesa nd
gutf6.
RECONCILINCGO NGREGATIOPNR OGRAM3,8 01N . Keeler
Ave,,C hcag,,I Lro641.( m)736-5526F. l( (m)736-547!iP u,.
l"'too: Open Hards
REFORMECDH URCHIN A MERICAG AYC AUCUSP, .O. Box
8174,P MadeiJ!!iaP.A 1 9101-8174
RELIGIOWN ATCHP, .O.B ox652N, orthB ellmoreN Y1 1710A.
newsllttemro nttorintgre ndisn c ontem)X)rarerylk tn.
ST, SERAPHIMO RTHODOCXH RISTIANM ISSION1 205N o
SpauklngA ve.W, estH ollytio(xC\ A9 00!6. (213)851-2256..
· ST.T ABITHA'SA IDSA POSTOLTAE ,C hristiaAn IDSN etwork
of the AmericaOn rthoooCx atholiCc hurcho f St Greg:r!OSp o
Bar 1543M, ontereyC,A 9 3940(. 408)819-0731. ' · ·
SILENTH ARVESTM INISTRIESP,O Box1 905·1 DallasT X
75219-051(12.1 4)52%655. ' '
SUPPORTIVCEO NGREGATIONEST WORKM ennonitaen d
Brethren, PO Box 6300, Minneapolis, MN 5540&0300.
SCNetwork@_aol.Aco nme.t worko f MennoniteG, eneraCl onfer•
encoM ennonlea ndC hurcho f lheB re~renc ongegalionlsli lich
welcomge ay,le sbiana ndb isexuaml embers.
UNITARIANU NIYERSALISTO FFICEF OR LESBIAN/GAY
CONCERN2S5, B eacoSn I., BostooM, A0 2108(.6 17)742-21, 00
UNITEDC HURCHC OALITIONF ORL ESBIAN/G AYC ONCERNS1,
8N .C ollegeA, thensO, H4 570,1 (614)5 93-7301P.o obcatlOlWl:
aves
UNITEDC HURCHO F CHRIS,T Officef or Churchin Socfety
110M,f\"lndAw.,N E, WashngOID\ C2 0002( 202)543-1517.'
UNITEDC HURCHO F CHRISTP ARENTOS FL ESBIANASN D
GAYS,c /o Rev.J ucithC laussenB, ruceR e.nn,i.e 505 Orchard
Dr.,C arlxlrdaleIL, &!901(. 618)457-5479.
UNITEDL ESBIANA NDG AYC HRISTIANSC IENTIST-SB ox
fii~\?~~o. RobertsooB lvd., BeverlyH ills, CA 90213.
UNITEDL ESBIANA NDG AYC HRISTIANSC IENTISTSB ox
2171,B ewr~Hills,C A9 0213-217(12.1 3)85'.l-6258 '
UNITYF ELLOWSHICPH URC,H 5149W . JeffersooB wd., Los
ArgelesC, A9 0016(.2 13)936494F9A, A( 213)936-4973.
UNIVERSAFLE LLOWSHIOPF METROPOLITACNC MMUNITYC
HURCHE5S3 00S antaM oo_icBalv d,. l304,L osA rgeles,
CA9 0020,( 213)464-510P0ll., ,:aion: Ke~nginTouch
WILDERNESMSA NN,A 1404ArnddA "'·• SanJ ooeC, A9 5110.
(408)~1-9310. A Christiane nviroomenl tma inisl!y;n ewsletter
andtrps.
THEW ITNESSP, tt;ishedt ,,,l he EpisccpaCl hurchP tt;ishing
Co, 1249W ashingtoBol vd,S te.3 115,D etro<M! l 46226-1868.
(313)962-2650 '
WOMEN'SA WANCEF ORT HEOLOGYE,T HICSA NDR ITU·
Al, 603513thS I., Silvers~ MD2 0910( 301)500-250F9A A
(301)589-315N0ll.< atioo:WATERvmeet. '
WOMEN'SO RDINATIOCNO NFERENCPE.,O .B oxa ;93,F airlax,
V A2 2031-000(l7 03)352-1005.
THE WOMEN'SP ROJECT2, 224M ain SI., Lilt~ Rock,A R.
~. (~1 )372•5113.W orkshq:,osn women'sis sues,s ocial
W~o:~~~-~~rawl for women 25 w. Diamond ~-;2x ~\~= 14
MN 55419,( 800)279-05,5 (5612)622·
International
LibertyC ommunit}CI hurchS, te. 402·2388T riumphS I., Van• ·
IXlMlr, BCV 5L1L 5C anada(8 04)254008S2m ., 6::lql.m.a t St
Jctin'sU rltedC h.Jdr i, 1401C ornoxS t, VancoJVeBr,C . :~;~ gtBo;t~Pf:;e~=,:~~~:: rfr~~A~~~~~i~:
g.,ne, μ,sklr.
Alabama
· BIRMINGHA(2M0 5)
AllbamaF Olllll,P OB ox5 5004,3 5255-500342,8 -9228
BirminghamCo mmunityC hurcllP, O Box1 302213, 5213.6 49-
850,
COlenanHICCPO, B ox1 014733,5 2105. 99-33S6l3rl.. , 11a.m.,
7pm. 511? 1st Ava, N.
FriardsM eeti,g( Quakers5),9 2-0570.
In tegity,B 71-1815.
Pilg-imC ongegatonaCl ilJrch6, 79-1624.
St Anrtev/sE pisr:q)aCl htrch, 251-7698.
UnitariUann il/ersaCliosolg egalbn,8 79-5150.
Urii'fChllCI\ 251-3713
~;i~~'i;l:,6B1ox,1 o00 213, 5tll1.8 51-6914.
MOBILE(3 34)
MCCo l -~. PO Box6 3113, 6600-831417. 6-462. 1Sunday,
l:f'o~TGOMER(3Y3 4)
MCCP, O Box6 03, 36101-060236. 4•7887S.u nray5, ::lql.m.a t
5200Vau;ttR, d ·
Alaska
~~~r~E~ \~nant P.O.B ox2 8689, 96457. 46-1089H.o oardH
. Bess,p astorA. Welcominagn dA ffirminAg mericanB aptol
Coogegation
Arizona
~~~(°"' Gommunii'fChurc2h1, 28N &Ith St., 85215-
2811.
PHOENI(X6 02)
Alfirmatroo(M ormoos)P, O Box 26501, Tempe6, 5265-6601.
433-1321.
~ DeCristoEvang,icalChurc1ll0, 29ET. u-nay8, 50142. 65-
Dg,ilyllnlegilyP, OB arI D!58,8 5002-09582 58-2556.
~~ls=ned Western Region, P.O. Box 66906,
GentleS hepherdM CC,3 425E . MountainV iew.8 50289. 96-
7544.
HeatingW atersM inistries2,2 5W . University.D#r.1, 05T, empe,
85all. 894-8681.
lu1tllransCoocerooPdQ, Bo,(75198, 50118. 70-3611.
OasoM CC2, 405E . CoronarilB, !OOl.2 75-3584.
Presbylerianlso r Lesbian& Gay ConcernsP, O Box 61162,
85082
~~~o:,ellowshp, 2902N . Geronimo8, 57056. 22·462.6
Sunday9, a.m.,1 0:30a.mW., eooesct,~ym, . RadaS chaffl," S·
l'.lr.
lntegity,r JoGraceS t PaursE piscq:>Cahl urch2, 331E .A dams
St, 857197. 91-74al.
MCC3, 269N . f.bln1ainA1e8.,5 7192. 92-9151.
Men'sS ociaNl etwr:rk4,2 07N . l.inberlooCt ir., 857056. 90-9565.
Sooiaal ctMtiesfo r (JII'fm eno f all a~.
EUREKAS PRING(S5 01) ~Ji~li'.i'.\?P(O~B oFx3 6·5 .7 26322 5'3-933177. E lk
EcumenicCala tholicC hucch4,4 4-969~P auS! mithc, ontacpt er•
son.
MCCo t theO zarksP, OS CI9<2 ,7 2702®2 443-42/ll.
mRestomratioFne Mllowsh1iipn J~esus C hrist,P .O. Box3 820,7 27fi2. (~~ JosephP aulS mith.p,ul111@a.coolm.
BrxlfolCms\ POB ox1 3647, '2Z133.7 +1693.
HolyC rossE cumenicCala tholicC hurc,h 663--685F9r. Christo---
ph':-Er hemann ·
Hq>eA postoliCc hurchP, .O.B ox4 563,7 2214.6 53-3711T. DD
653-3987b. rojvirgilio@OO~i.coBmro. .J . Vir91iop,a stor.
MCCo l theR ock,P O Box1 964,7 2203-196745. 3-70752.0 17
Chaooert,o . LittleR rx:k. ~~t 1i~!; ~ Box 586, = 223-al28S. unray2, p.m. ~~i:U.ni versalisCt hurch1, 818R eservoRir ockR d,7 'Z2fJ7.
California .
APPLEV ALLEY( 619)
Lighto t the DeserCt hurchP, OB ox2 47,9 23072. 47-2572S.u nday,
6:3'.l).m.
ARROYDG RANDE(0 05) i1
l
1
,BJ::_n
4
~;
51
i~tholic ChurchA postolate2, 58 AspenS t,
BLYTHE(6 19)
Grx/s GardenG rr:mthC enter,2 83 N. Solano9. 22-1194B7r.o .
MichaeWl .T uckerp, aster.
CONCOR(D5 10)
FreeC athdicApostolaotef I haR 900eme1r4, 40DetroAttv e.H 3
945207. 96-5281. ' '
EAST BAY AREA (510)
DiabloV al~y MCC,2 253C oncordB t.-d.C, oncord9,4 5208. 27-
2960S. unday1,0 tm., 7p.m.
FirstB aplolC ht.rch2, 345C hamingW ,;, Berkeey9, 47046. 48-
5838.~ slherH args,p astor~. els in smalcl hapeol f Fits!C ongegat!
OllaClh urchA. Welcominagn dA ffirmingA mericanB aplol
Congegation
FreeC atholiAc p:istotatoef the Reooeme3r8, 49 MaybellAev e,.
#6, 946195. 8Q-7055.
Gay, lesbia~,.a ndA ffirmingD iscples,U ntv.C hristianC hurch,
BerkeleyT.h irdS un.,4 p.m.
lakeshoreA venueB aptisCt hurc,h 3534L akeshorAe w., Oak•
land,9 4610 . 893-2484.J amesH . Hcpkinsp, ast>rA. Welcoming
andA ffirminAg mericanB aptiscto ng€gation.
~~~MCC, 1~ 9thS t, Berkeley9,4 7108. 43-936S5.L ml)l, ~::~w:~ 1
f~s M.&: G;ary.C oncerns3,. 900H arrisonS t.,
IRVINE(714)
IMne UniledC hurcho l Christ,4 915A llooP kwy.,9 271.4 733-
0220.A n CJ!,e&n Alf,mingC ongegatioop,r ouct;p rogess;,,,, r::~+t~rte. -
SunnseM CCo t the Hi DesertP, O Box8 86,9 3564-08869.4 2-
7076. '
LONGBfACtt(310)
Dg,ily,P OB a<9 23759, 0009-23759.8 4-8400.
FirstC ongegaliooaClh urch2, 41C adarA ve.. 90802 436-2256.
~~~n andA ffirmingC ong-egatiooof the UnitedC hurcho f
MCC1, 231L CCtJSIAw90.,8 13-311443. 2-3641.
LOSA NGELEASR EA(2 13)
A~i"matiorvloAsn gelesU: nttedM elhcx:isfotsr G ay,l esbiana nd
~~ms, PO Box 691283, West Hol~ CA 90069. 989·
Christh eS hepherLdu 1heraCni lJrch1, 85W . AltadenDa r.,A lta·
dena, 91001. (818)794-7011.
=~~ UMC,1 296N o.F airlaxA ve.,W estH ci~ood,
Dg,ily,P OB ar4 204'.l9, 00!2-00403.4 4-0064.
Di!Jlity/SanG abrieVl alley,5 02 MesaC ir., Monrovia9,1 01&
1636(.8 18)620-5167. .
OiVineR e0'3emeMr CC,3 46 RiverdaleD r., Glendale9, 1204.
f~~IW,~124. Sunday1, 0:45a.mW., ed,. Fn., 7:Jq>.mR. ev.
EcumenicaCla tholicC hurchin HuntingtoPna rk,5 89-6903F. r.
OtilioG al~.S panish-speakcinogn gegalon.
EvangelicalsC oncernedW est Holl)Wood(, 818)580-7884. ;~,n:: ~~iSa~~a~~sc;~:k~~w:1~:~~~
tlOllk l a women'ms onthlyc iscussiogno upi n OntarioE. CN ew• ~:f:: r;~7e~~Santa MoorB.aM i, 1109,B ox1 6,
90046-. 0. ETN ews
F"'e Spin!M CCP, OB r,c4 6600,9 00464. 60-2911. ~t ~weos'!~~urch, PO Box4 2964,9 00423. 84-
=~:,f•nta MonicaB lvd, #109-113W, estH ot~ood
LambdCa hristiaFn elloNshfP),O B a<1 967H, awtnoro0o0, 251.
LatinC hurcho f ChristianF ellcmship3,3 23W . BeverlyB lvd.,
900l4. 433-2047. ~:anw~. ~11¥/~~:,n~Cooaolitsion-7, 985 Santa
~r:,'~\'k~~l1225 Ma!J10B!M•: !.B, ox2 90,N n Hot,,~
7'/.l~1~I1ey, 5730C ahuengBal vd,N o.H otly,,ood9,1 001.
~
1
'!:i.~neyarcts, 11012venturBaW .,1 1254,S tooioCily,
MCCo l Sitvertak3e6, 21B ruriswickAve9.0, 039·172010. 5-8818.
NewH ~ ChristianC hurch,P O Box3 16, Van Nlf,'S9, 1408.
(818)765-159S(u1n day5,p .m.a t 9550H askeAll ve.
Presbyterianfosr lesbian& GayC oncems3,3 73D escansDor .,
#1, 90026.262-0019. .
St. John'sE piscq:laCl hurch5, 14W . AdamsB !vd9 0007.7 47•
6285.
St Matthew'Lsu theraCn hurch1, 1031C amaril~S t., No. Hollywood,
9 1602.( 818)762-29.0 A9SL interpretatiolnir st andl ast
Slll. .
UnitedL esbiarJGaCyh ristianS cientistsP, O8 ox 21.71, Beverly
Hils,9 0212-217(13.1 0)850-62. 58
UnilyF elloNshiC> hurch5, 149W . JeffeIBoBn lvd,. 900169. 36-
4948
MDOEST0(209)
MCCP. OB a<3 092~. 578-:Jl94.
PAGE 13 SECOND STONE • JANUARY/FEBRUARY, 1997
Resource Guide
NAPA (707)
~irc~~1Ml)Vil~gl PkY,y, 9. 455!!2 55-6917.
ChristC hapeMl CC7, 20N . SpurgeoSn t., SantaA na,9 2701·
3722.83&-0722. .
Ecumen:cCala tholicC hurch9, 79-1840Y. adraT aylor·,contact
=loa• Concernetd.a gina, 45•13 m. Week~B ille studies
andwors~. Atso newg(l{)S 11 FulertooandSanDieg>.
PALMS PRING(S6 19)
ClristC l\tl)elo l lJ-eD esert9, 38VellaR d, 92264.1/27-2795. ~et~4 ·:
~::~ ~~ca~~~~=
322-9W6.
REDONDBOE ACH(3 10)
CenlerfoPr assionaSlep iritualtf'y2,f JJH7 arrimalnn , #1,0 0278-
4547.3 74-7718R. ich Rossiterd, rector.S pirituadl rection,
retreatsa ndf amaticxel ~nts k>rg 'Vt:vpt ersoos.
REOWOOCOIT Y( 415)
Call'aryM CCP, OB o<7 0,9 4064-0l073.6 8-01662.1 24B rewsler
St
RIVERSID(E9 09)
Communiotyf Christ he LifeG iver,P OB ox5 11589, 25177. 81·
7391.
RUSSIANR IVER(1 07)
MCCB, ox1 055G, ueme'.119k5l4, 468. 87-76228a. :J-05fQ1. 4520
Armstr(nJWa:xisRd.
SACRAMENT'(9016)
Dgiily, POB ox1 617659,5 816.
1ntegrity/NOflheCmal ifornia2, 620.C apitol9, 5816.3 94-1715.
. barb@g,,.rot Webs fte:h ttpilwN.l""neU--llart>llalb.htm
K~noiaC hristianF elk1osh~P,O B ox1 894449, 58184. 52·5736.
TomR oss~p asot r.
Thet .atesIts sue, POB a<1 605849,5 8167. 37:1066
R. . rclyMCC, POB ox2 451259,5 8244. 54-47627. 413 4~ St.
~~:scl~urch of theG oodS h<pherd3 01C orradl eT karr,a
93908.294-2Cl!6.
SANA NDREA(S2 00)
lnfegify,6 77P iooeeAr w Apt4 ,T urbe~9 5'.!80-262467.6 -351. 5
SANA NSELMO(4 15)
Specfrun1, @Sir FranciDs rakeB wd,# IZ 9400:J4.5 7·1115.
SANB ERNARDJNOl111VERS\DEIP(O90M9)O NA
Affirmatkl!(lM etho<lsts1),3 25N . C•remoo\ Box 302.C •remoot
91711. 6?:~2159.
coremooUt ritedM elhcxlsCf hurch2,1 1W . FootbaBll lvd,C ar·
emon\9 17116. 24-9021A. R eoooolnCg ongeg,tKXqli,e n to al.
GreeoC.rratiooCoffeehou1s5e8,0 N ~ D St.,S il. 7, 9240!i3 81·
~e~~si~rl~s!~mmEpiscq,al Church (Oki Cafhol~).
1580 No. D SL, Ste. 5, San Bernardno, 92405. 384·1940,
P8reton714@aol.cRoemv..D r.J .E. PauBl retonp, astorW. ed,
7p.m.;Sun1.,1 a.m.
SAND IEGOA REA(6 19)
Affirmatio(oM amoos)P, OB ox1 3646992,1 -. -
AnchoMr nofries3, 441U niveraifAyv e.,9 21042. 84-865C4.h ar·
ismaticf,u llg :ispecl hurch.
Dgiify, PO Box3 3367,9 2163D. giify Center4, 561P ar!<B lvd
295-2584.
~·~c':n~
21
=it ~~921052. 8<-8488
~~i:•~.~~~D~4m 4333:l(XhSt
PaciftcB eachU nitedM ethods!C hurch.,1561T homa,s 92109.
274-6573S.l ll., 10:1S a.m.
SANF RANCISCBOA YA REA(41S) •
BethaeUy nitedM ettlOCISCth urch,1 268S anchez9, 4114.6 47·
8393. Sun., 11a.m. Rev. Karen Oliveto, pastor.
betha"fUmc@a~.oom
Di,ity, 11/279t hA w., 941222 55-9244S.I J1Cll5y:,J q>.m.
Dolores Street Baptist Church, 938 Valencia SI. at Liberty,
94110. 826-2641. FAX, 282·2826. Doug Donley, pastor.
?v!=~ol~rned, 62t-3296orecsroa@aol.cWomee.l ey
meetllg).,
Gdd!n GateM CC,1 & l8 COOrcSht , 94131·2016.
Freed:>mIn ChristE v'ang!iecal ChurchP, .O. Box 14462S, an
Fran,C A9 41149. 05-6509s., 11.t,: :iq,.m.a lOOBelcherSbLe, tween14thStandOJxx:
e.
LutheranCs oncerned5 66 ValkljoS t. . #25, 94133·40339.5 6-
2009. Ad,mt
MCCf,O OEurekSaL ,9 4114-249826 3-443.4 Surday9, , 1f a.m,.
~~is/California, 110 Julian Ave., 94103. 522-0222.
oasisca1if@aol.cGomay.a ndl esbanm il)istryo f the Episcq:>al
Diocesoel Calibmi.a
Rairlx7NF elklwshpo f FiratC ongegatml Church4, 32M ason
SL, 941023 92-7461M. ontho/poUucksapnladn ningm eetings.
t~:r=·Churdl, 16688ushSt9, 41097. 75-1117.
UnitarianU niversalisGt ay/Les/B1i,1 87F ranklin9, 4100. 731·
391~
UCCUGC2,0 Wooctia,Ave.,9412577. 6-1554.
g::,~;~6n . SantaC ora,9 50559. 77-4218.
EcumneicalC atholicC hurch,3 74-3430S. cottB urris,c ontact
~~hrislian ChLJchB, Os : 5thS L,9 51122 34•2944R.i erard K
Miller,pastor.
Gay, Lesbian,a nd AlfirmingD isciples,r lo First Christian
Clllroh,B OSo5. thS t, 951122 94-2944.
Hoo.nnaChLJchPorla oe2, 4N .5 thSL,9 51122 93-0700.
MCCP, O Box22669, 5109-226267. 9-27116.5 S. 7thS t. Sunday,
~a:i,.m., Wed, 7:3:p.m.
Newc ommunitoy f Faith, 6350R airmND r.,9 51292. 53·1408.
:,~rd 8~11:i::~~~~i~eit°~:iS:~te . A Wei•
Valka~estChLJch5,9 1W . HamltionA ve.,S fe.2 15,C ami:t,ell,
~~~6~~«)
SanL eancioC ommunitCy hurch1, 395B ancrofAt ve.,9 54n.
~
1ro1J:~trJ\f"· pasllr . ,
MCCo f GreateJr -lay&ar1d0, 0H acielm,~ - 481-9720S. un,
1230~m.
SANL UISO BISP.(09 05)
MCCo f theC entraCl oast,P O Box 1117, GroverC ity,9 3483- ;~f; r~lr JA~={S:c'i~+,A;:\WA~~ter, pa
st
"'
MCC2, 30Lg,lholoeR d, SantaB albera9, 3100-190556. J·1615.
MCC, PO Box 25610, Ventura, 93002. 643-0502 Sunday,
6:2qlm. at 4949 Foo~i l Rd.
SANTAC RUZ( 408)
LavendeRro adMCCP,O B oc1 76,4 9!l:l613. 35046fi
~:::n~it,g: Church8, 65-011..9A rchbishcMp arKS hir>
OU. .
NewHq,eM CCP, OB ox1 12789, 5400-127582. 6-HOPES.u nday,
nom at 3632 Aiway Dr.
STOCKTO(N2l 9)
ChristiaSn okar<L:ee soonsB, ox7 1049, 5267·710447. 3-2129.
DeltaH arvestMCCf t,6 W. Wik>YSL9,5 202-10445n. ·t440.
WHITTIE(R3 10) .
GoodS amaritanM CC,1 1931W ashingtoBol vd, 90600-2607.
6966211
Colorado
BOULDE(R3 J3) . . .
Gay& ConcerneCd atholicsS, t ThomasA quinasU nrvers1. ty
Pa,.h, 90414thS t, 800(2 443-838. '.l
COLORADSOP RING(S1 19)
Evang3licalCs oncernedW esternR eglonR esourceC enter,
crewman@aol.com.
Pi<esPeakMC7C3, 0N.T ejoo8, 00036. 34-3771.
DENVER(:m )
Axios: Eastern OrthocbxC hristians,1 1635E . Cedart we.,
Atraa, tDJ12, 343-9997.
CtristCha!>'9I,2 2E.2 3rdA w., 00205-5111.
EvangelicalsR econciled3, 31-2709o r erdenver@aolcom.
:1:;:~~~·441 H~mooldSt t, A~ fJJ7,0 021&237.0
422-317fi
MCCc t theR od<ies9,B OC arksonSt,8 02188. 00-1819.
SLP mts UMC1, 6150g!mS L,8 Ce188.3 2·492l.
PUEBLO(1 19)
MCCP, OB ox1 918, 810015. 43-6400.
Connecticut
HARTFCR(D86 0)
CentraBl aptisCt hurc,h 457M ainS t., 061C Xl5 22·9275P. aulG .
Gillespiep,a storA. Welcoming andA ffirminAg mericanB aptist
9"V<g110n. SLWJg<r,L1- l)forg,ysa ndl esbars.
~c~·1~1~:dC:{
4
k~~4-4005 Surday, 1030a.m.
Meetsa t theC crnmuFltyCenkR!re. v.D av.dF .J arvisp, aslor.
MANCHESTE(8R6 0)
EcumenicCala tholbC hurchD ioceseo f NewE ajand,P .O.B ox
3800,0 0045-380784. 2-1412
~.:l1'!l!l. 06515 38M750.
NOANK(l03)
NoankB aptisCt hurch1, 8 C.fhed'alH eg,ts, 063405. 36-712l.
JamesL Prat~p asto.r A Welcominagn dA ffirmingA merican
Baptoo1o ngeg,liOn.
TOLLAND(2 03)
UCCL/GC1,4 7VirgriaL n,O OJ848.7 2-6537.
VERNCN(8 60)
EcumenicalCatho!icChuKrocihro niaM iflistries8,7 1-0153R.e v. ~::~~203)
~itH~tM:~~~rch, 16ChurchSt(,Y 510428 2-4239.
SL Francis& ClaireE CCR3, 60 ParkR d, Apt A·2 061192. 32·
5119.
District of Columbia
DISTRIC _T OF COLUMBIA (202)
~~:::[~~\'Mk~~~~,~~
CtristU MC4, fh& I SISS. W,2 00245:4 4-9117.
ChLJcohf theD is"l)klsM CC9, 123rdS L,N W,2 00l1.8 '2·4670.
SLJ'tm, ,..m .T heR ev.H arryB .S toel<p,a sto -.
Dgiily, POB o<5 00012, 0C093. 67-4516.
Duml:erllrul ~. 3133D umbarllrAl ve.N W,' JXIJI3. 33-7212 i~~\~1~~
f9~~f1~\m:~::G')Sll<ing
Ki1sllp<SD1A4, 0021XhSNt.,W # 6072, 0:ffi. 296-2441.
LutheransC oncerned2, 12 E. CapitolS t, SE, 2Xl01·1036.
(703)486-3567,
MCC4, 74RidgeSt.N, W,'200016.3 6-7373S.u rday9,1 1a.m.,
71>m.
PLGC,c /o WestminstePr resbyteriaCn hurc,h 400 I St, SW, =•·f, 5/•2679.
RiversideB aptisCt hurch6, 80 Eye SL SW, 200245. 54-4330.
MicraeBl kadsoep,a sllr.
WashingfoFor klnds( Quakers)2,1 11F londaA ve.,N W2 0<:00.
=to.
Florida
BOCARATON(407) .
Churcho l OurS avio!M CC,4 770-CN W2 ooA ve.,3 34319. 98- gfe_.,~~'17'1:Jqe>.~mR. oev.Ji o~ontF ·.J aro,s,! >'Sllr \ .
FreeC atholiCc hurcho f theR esurrectioPnO, Box3 454,3 4615.' ,
442·30073.C XNl. M )rtleA ve.
'COCOA(4 07)
BreakilgtheSikar<:eMCPCO,B ox1 5851/29236.3 1•4524.
COCONUGT RO.VE( 305)
P~oufh CongegationaClh urch3, 400D evonR d 331334. 44-
6521A. IDSo otraachm inistryA. ll arew elcom.e
St. Stephen'sE pscq,al Parishin the Gr<>12a7, 00M cfarlane
Rd, 331334. 46-:!'l:ltF AX4 46-2153~.e hensiveAIDS mn-
~~tONA BEACH(9 04) .
Hq,eM CC;POB ox1 51513,2 1152. 54-0l93.
FORTL AUDERDAL(E95 4)
Churcho t IJ-eH olyS piritM CC,3 30 SW2 7thS L, 333154. 62-
:rot
Dg<ilyP, OB o<2 2664,3 3335 463-4528.
FORTM YERS(9 41) .
All SaintsC oogeg,tioo( Independent2)7, 56M cGregoBr lvd,
il39Q1M. amnagc ltess:1 630M ara'.11Alvae .,N 51Z3 3901R. ev.
MichaB~a llourp, astor.
SLJ oontheApost~M CCP, OB ox2 1073, 3902,210277. 6-5181.
W Unilya t the cornero f Broar!NayS.u nday1, Da.m.7, p.m.
Rev. Reme Sha\wer.
GAINESVILL(E35 2)
UritadC lllrch,1 624N W5 thA ve.,3 2003.
:ei:~~~:ic:~inistries, Inc, PO Box1 7781, /21486.6 4·
6479.
JACKSONVILL(9E0 4)
St. Luke'sM CC,1 140S . McDufAf ve,. 32205-755318. 9-7726,
FAX3 89•7626S:.u nday9, a.m.,1 1a.m.7, p.m.R ev.F rankyeA .
Whilep, astorP. eaceliz@aol.com.
PAGE 14 • SECOND STONE JANUARY/FEBRUARY, 1997
KEY WEST (305)
MCC,1 215Pe~ooSil L,3 30402. 94ll912S unclly9, :30 11a.m.,
Wed,7 1>mR. ev.S l>venM Torrer<:ep,a ste,,
~(;5~~::,.E/'J~iel~ify EcumenicaCl .lhol~ Church,3 3 Las
Pamas, 347433. 4&5440.F r. BerrercbMorais.
MIAM(I3 05) .
Clrisl MCC7, 701S W.76fAh ve.,3 31432. 84-100.
GraceC hurooo tM iamSi taes, 1Cll90N Ea id Ave:, 331367. 56-
6822.J ohn Amy,p astor.S un.,1 1:30a.mp.,r aisea ndw orshp.
1 oa m., Bille studf.
OCAtA(904)
Houseo !V~fcxyChurchP, OB ox2 841,3 2676-284316. 8-rol4.
3820E . SilverS pringsB wd
OR.ANDO(4 07)
j=~~.~~fi~t 2351 S. Fer•
noreet
PENSACOL(A9 04)
HolyC rossM CC,4 15N .A oarizS t.,3 25014. 33-8528S. urday,
1 fa.m., Wed, 7pm.
STP ETERSBUR(G81 3)
Dig,ify,P OB ox1 337P, 1nelaPs ar~3 4664-133273. &28ffi.
Kirgo f PeaceM CC3, 1005 thA ve.N , 337133. 23-5857S. unday,
1C..m.7, :Jq>.m.
St.· Phil'1E cumenicaCla tholicC: hurch3, 67·8352R. ev.P atricia
~:00-s"/iTA (813) •
ChLJcohl lJ-eT nnifyM CC7, 225N . LockwooRdi dgeR d., 34243-
4526.$ 0047. SIJ1Clly1,D a.m.
lntegity, rlo St BonifaceC hurch,5 615 M!cilightP assA d.,
34242-172314.9 -5616.
TAMPA(813)
MCC, 2904 Corro<ia Ave., 33629. 639-5939.
St JohnT he Evan~!isl EcumenicaCl atholicC hurchP, O Box
2803503, 36829. 79-494. 0Fr. DanieWl iliams.
WESTP ALM BEACH(5 61)
Dgify, POB ox3 0!4,T e(JJ<!,s 3ta3400.7 44-15916.4 1-9944
~~·~
0
P: li!~.":\~i~ ~~ 1
~tl!l43.
Sunday9, :15,1 1a_m. . Servicesa lsoin Ft Piercef,i 87•3943a nd
Pl SLL L£ie3, 400421.
Georgia
ATLANT(A4 04)
Dg<i\yP, O Bo<1 434Z3 01/2. 4400-02Cll.
First MCC,P O Ila<8 356,: mJS-03568. 72·2246B. OON . HiglondA
ve.N E.
lnfegify,P OB ox1 :m:l, :.'.!324-000634.2 -3183.
LliheransCoocemePdO B ox1 3673:.,' .!3246.0 0-7100.
AlS aintsM CCP, Olla< 1:196, 8:.'.!3246.2 2·1154.
PLGCP, OI la<8 362,: mJ6. 373-5830.
soou-.rnvaoeP, OB a<1 62153, 03168. 76-1819.
UULGC1,9 11C @ValllyWay3, 0329.6 34-5134.
DECATU(R4 04)
ClristC <M,nanMt CC1, 09H bemaA ve.,3 00002. 97-0350.
SI. Aelred ECCR, 203 Wilton Dr., 30030. 377-3780.
.ekae@wsef!li).co· m.
LITHIAS PRING(S1 10)
Ecumeniccaal tholicC hurch7, 39-6479. richwl@aol.com.
MARiETTA(770)
Ml C.t,ary l.iglthouse5, 46 UttkaS L, Apt 8, 30000-26534. 21·
96)6, Bro.P .J chrson!.> 'SDT.
SAVANNA(9H1 2)
Discpesoft heT rinityM CCP, .O.B ox1 46243, 14162. 31·1065.
Meetsa t 321Y orkS L i1 fil!l HotoricD istrictM. elB aileyp, astor.
Hawan
MAUl(1118)
NimL .i:eratioMo X, PO Box3 47,P u!Jlere9, 67848. 79-6193.
OAHU(lll8)
Affirmatioo(M ormoro)P, O Box7 5131H, onolulu9, 6636-0131.
239-499i
Dg,ily,P OI la<3 956,H ono\u,u 96812-395563. 6-5536.
KeA nuenuOe KeA lohaM C:CP,O Box1 2200, Hono!Uu9,6 828-
12609. 42-1027S.l llday,1 1,.m,. Dolec annerys~.7 p.m.1, 212
un .. raifyAve.
Rel90usS cience5, 20 MalrapuAu ve., Honolulu9, 66169. 42•
0000.
UULGC2,5 00P aliH w,,.H, ono\Ll9u6, 8176. 23-4726.
Idaho
BOISE(2ll8)
MCCP, OB ox1 959, 637ce3. 42-6764.
Illinois ·
ALTON
Ctrot IJ-eV cio-Clllrch, ~3 MaxeyS t.,A ttooI,L 62002-4779.
CHICAG0(773)
Clicag)l nfertaitCh orgess,P OB a<6 00396, 00607. 84-2635.
ClicagJOUfli1e3s0, 59N .S ootl'porftJ, :l:ISl8. 71-7610.
Christt he RedeemeMr CC,P O Box6 146,E vansto,n 60204.-
~!J7:l~=urr~~~s~. W~cxx lawn6, 0037.
288-1535W. OfS~se.lVi:e 10:30am.S uh.
Dg<i\y9, 0l w.B emOnAfv e.,# 2058 J657·44002.9 6-0780.·
ErnerglnceP,O B ox2 547a, mi .
GoodS hepherdP arishM CC6, 15W . WellingtoAo ve.,=·
53054. 27-8700S.L JL<il7y1, >.m.
GraceB aplistC hurch1, 307W estG ran~lleA ve.,6 0060.2 62·
8700.K eilyS prinklep, astorA. Welcominagn dA ffinnirigA mencanB
aptisot ongeg,lion
Ho~ CovenanMt CC, 17 W. Maple,H insdale, 60521·3495.
(708~ Suncl!y~, .m
HolyF amilyE cumenmlC atholicC hurch,7 21-5383F. r. Jim
:=k~~~W.ik a:ool-(m1)314&26J;32 2
LutheransC'=med POB ox1 01~. 003103. 42-1647.
PLGCc, lo Linron ParkP resbyteriaCnh urch0, 0'.lW . Fullertoo
Pl<,,y0.,0 314-28l07.8 4-2635
ShammaChh ristianF elK>'/ShPi>O, Box5 427,E vanstoo0,0 204.
561-55!4.
UULGC,c /o SecondU nitarianC hurch,6 56 W. Sany Ave.,
fJJ'N.549-0260.
UCCUGC,617N1.S heri<lmRd,!'270f,0Cli60-2B56.338-0452.
EVANSTO(N7 08)
take StreetC hurch,6 07 Lake St., 60201.8 64-2181R. ooert
Thompso, npastorA. Welcominagn dA ffirmi~A mericaBn aptist
oongeg,lim
JACKSONVILL(E21 7) .
SL MaximilonK ot>eE CCR,P O Ila<1 345,6 26[1)-13452.4 3-
4539.F AX2, 43-4735E. CCR• an inclusivec hurch.A Uw e>
corned
~~~.lo Box421,62306-0422214. -2930
ROCKIS LAND(3 0il)
LutheranGso ooemedP, .O.B a<3 0016, 1204-3691.
MCCQuadCifie1s0, 0i-18thAve.,61204-6173826 -5655.
SPRINGFIEL(D21 7)
FaithE ternalM CC,3 04 W, AllenS t., 627045. 25-9597S. un.,
1oa.m.anc1~m· .
URllANA/CHAMPAI(G2N17 )
lnfegify,1 011S .W rigltS L,C ha""8!JL.6 18203. 44·1924.
PLGC, 809S. 5thSl.,Cha""8igl, 61820.
WAUKEGA(N84 7) .
FiratC oogegafkxlaUl nitedC hurcho f Chro\ 315N . UtoaS L,
• 60065.3 36-5368R. ev·.BradS . Lutz, ministerA. n Opena nd
AffrmingC ortgegation.
Jo,oflife MCC5, 11S . LewoAve.,O OJB:;610(750. 8)57B-5G'2.
2Cll1D uglaoRd
Indiana
BLOOMINGTO(8N1 2)
lnfegify,P O Ila<1 /2324 7402-3Zl23.3 9-0426.
FORTW AYNE(2 19)
NewW orldC hurch,P O Box 115534, 6859.4 56-657. 0222E .
L~thSL
OJ>,nD oorC hape3l 426B road.va4y,6 WJ7.4 4-1199.
Task Force, First PresbyterianC hurch,3 00 W. WayneS t.,
46002 426-7421.
INDIANAPOL(I3S1 7)
Affirmaton( MelhoclsfS3)3, E. 32ndSt,4 62059. =.
~~t~:'Ch~~~ r=t. Ste.7 , 4622512-40526..
JesusM CCP, OB a<4 415514,6 244-155315. 7·9687.
Iowa
~f~::.R~~~ 412 524003. 96-9207.
CORAVL ILLE( 319)
lnfegify,P OB ox5 225,5 22413. 5!· 9263.
DAVENPOR(3T1 9)
GlAOAllonce2, 628WestemAw5.,2 003-14731/24-6231
DESM OINES(5 15)
ChLJcohl theH o\ySpi'iMl CC,P .O.B ox84265, 0301.2 64-7940.
Officea ndworahps pacloec ateda t 15468thS f. Sun.,~ .m.
Rev. Pau WMirJ!p) astor.
Wordo f GodM i1•triesP, .O.B ox4 396,5 00332. 70-2709M. aets
it SL Mark'sE pisccpaC.1h urc,h 3120E . 24thS t, DesM ones.
IOWA CITY (319) .
FaithU nitedC hurcho f Christ,1 609D eForesSt t, 52240.3 3&
S238A. nO pena ndA ffimirgC ongeg,fioo.
PLGCP, OB ox1 i205Z2 244.
NASHUA(515)
UCCL/GCcl,o carmen-LindCao nkli1R, AZ 500684. 35-fll6/l
SIOUX CITY (712)
MCCP, OB o<3 61,5 1102-036-1· .
URllANDALE(5 15)
UroondaU\en itedC lllrcho f Chris\7 002O liverS mithD r.,5 0322.
276-0525A.r i Opena ndA ffrmi1gC ongeg,fioo.
WATERLO(O31 9)
Churcho f NewH q,e MCC,P O Box3 4,0 07042. 34·1981M. eets
at3912GedarHfS.,GedarFat~. · ·
Kansas
TOPEKA(913)
MCC,P OB ox4 7766, 6604-0n6. 232-6196S. E lndanaAvea t
25th
WICHITA(316)
FrsfMCC,1 56S.K ansaAs ve.,6 72112. 67-1852.
WiohttaP raiseandWorshj)CenfePrO, Box1 13476, 7al2.6 51·
oom
Kentucky
:J::!:~taysMil!Rd, «J500. 223-1448
LOUISVILL(E5 02)
Affirmatkn(M lfhodis!SP),O Box7 692,4 0257·009623 5-1402
Alego, POB ox4 0344, 02;)45, 81-1629.
CentraPl resbyteria, 3n18W . KentuckyA ve.,4 0203.5 87-6935.
SLJ1da1y1, am.
ClristC hLJcCh .the<ta(4 21S . 2ndS L, 402025 87·1354.
COnferencfoer ca1ho1iLce sbiansP, O Box4 778,4 0204-0778.
895-0930. '
Dg<ily,P O Bo<4 77~ 402045. 81:1641.
lnfegify,c lo SL George'sE piscqlalC hurch1, 202S . 26thS L,
40202584-6658.
LutheranGso ooemedP, OB ox7 WZ lfZ7WR.. 897-5719.
MCCP, O Bo<324744,0 2327. 75-€6364.2 22B ankS t
P008nMR isillJP, O Box1 98.974, 02fB-00079. 66-8357.
PLGCP, OB ox7 692,4 0257-069020 7•5719.
ThirdL utheranC hurch1, 864F rankforAt ve.,4 0206.8 96-6383.
Slllday,1 1a.mT. lCX2@ecuneto-g
TrinityL utheraCn hurch1, 432H igl\andA ve.,4 al04. 587-8395.
SLJ1da9y:,3 0a,mW., ed,6 :3:p.m.P HILGAABER@ecu"'Lor~
PADUCA(H5 !11)
MCCP, OB o<1 76,W es!P aw:a~ 420064. 41·2307.
Louisiana
~:J~N~~~ Box6 49967,0 8963. 8'.Hl400.
So\i:faritHy ~too RougeC athol~W orker1, 275L aureSl L,
70802.3 89-9~ 383-00o1 .G ay-friendyC atholicW orkerc om•
munilyo f hoopitalily/loctjnfogr spousalill use victims.
PLGC2, 285Gedarda7~a, lOO.
~~~~Ti~a~6hrisfon Fellowship8, 32 E. BostooS t., #3,
704336. 71-1152P7a.s tooL, eeT oomi,;ooa ndY olandYea eger.
LAFAYETT(E31 8)
MCCP, OB o<9 2682,7 0fUJ.2 32-05462.1 1G artieki
tAKE CHARI.E(S3 18)
MCCP, OB o<3 84,7 rxrtl. 439-98595.1 0BroadSL
NEWO RLEANS(5 04) ·
ECCRD ioceseo 1t heS outh,4 473M apleL eafD r., 701313. 93-
7244
FiralJ esusN ameC hurchP, .O.B ox5 S362,7 0158-s.36A2n.A cts
2:38cxrg>g!fioo.
GraceF eb'lshi>,P OB o<1 05557,0 17294 4-963/i
Re\afiCl1sThh\)e raf7fCenl>6r2, 0 N.C arrdltooA ve.,7 01194. 8&
~1~=~u~~ns~=hlfJt:i
UCCUGC9,4 4Jo,,cSe t, Manero7,r /J/2·'2:!/J3',4. 1-4003. v~uCxa rreM CC,1 128St Rocl\Aw.,.70117-771964. 5-5390.
SlJldey1,Q am.
WESTM ONRO(E3 18)
GoosG ardenG rOW1Mhi ssionP, .O.B ox2 631,7 1294S. r. A.
Bo,<f,pastor, .
Maine
BANGOR(2 07)
~Kr/lDif· Ncrlhs ullr,an0, 4664-0103.
~t~~~ (~ 04104,
lmegit,,P, OB o<2 5,0 4572
Maryland
ADB.PH(I3 01)
InterfaiCtho alttiofoor F reeS tateJ usticce/ oP ainBt rancuhu
Cl,m:h3, 215P ONdefJr illR d, 207837. 76-6881.
BALTIMOR(4E4 3)
TheA llemam,P OB ox2 3512, 1W. (301)235-3401.
ArchdocesaGn ay/lesbianO ulreach2, 034 ParkA ve.,2 1217.
728-2638.
~ti!i::~~~h1:48-h1~:F.J ;oA~r;vt~ e1.2, 30-
44!7.5 23-7700S.l lldey,2 1!'j).ma. l DorgrthU MCS, ZIS ootSt I.
lntegityc,l oE mmanuCelh urch8,1 1C atheaaSl t, 212017. 32·
ona
Lu1heraCnso oolrile<B\ ox2 32712, 1203-SZ/212.5 -0563.
MCC3, 4010 ~ YorkR d,2 1218~. -
BETHESD(A30 1)
OpenD oorM eeP, O Box1 27,B c,;ds2, 0841-012070. 1-9112
Sllldey,1 0::ni.m.. 7p.ma. 115817BameiMRled
Massachusetts
~:i~:5<:i,~ St, 1616, ~ 16. 423-9558. . .
Ecumeniccaal :lc Church2, 27-5794B.• hql PaulD iederich.
sg;woc.a@aol.oom.
SLW>tGr<X4CJh,u rohollhe0mnan,1 67Nev.!xrySt,0 211.6
2ffi-7400.
lnegit,,,c /oChrislClllrc,h 12QtincyAve.Q, uincy0, 2169T. l'J.
0010.
MCCP, OB ox1 5590K, enmOS!ei n.,C /221258. 8-0029S. unday,
7p.ma. 1131c anll!icgeS I.,B eaooHn il.
~~::ir~~aCoyoo lms(Q takers)5, Loogfelo.PYa r~
C038.87&61lfla .
hurch1, 151 MassachusetAtsv e.,
=~~tor, A Welcominagn d
St Mar1~d e PorresE CCR3, HoldenS t, Apt 1, 021248. 22-
<51151.
FRAMINGHA(5M0 8)
ParkS treetB eptisCl hurcti3, 8 FranklinS L, 017018. 72-1091.
Peg;)'W/ allacep, astorA. Welcomin&g AffirminAgm erican
~list Coogegalbn.
HOLDEN(5 08)
UCCUGCP,O B ox4 03,0 15208. 56-931&
OSTERVILL(E50 8) · .
HeatthsgClSO OnselCinegn ter1, 00A canD r.,0 26554. 20-0258.
A(lnele rardd, recb".
~ri:~~~Em="f l-n. SPFINGFIEL(D41 3)
~~A~?sm5ffi1,01101·5'.l51. 737-4786
Lutherancso ncernedr:,J oR andaRll ice,1 001 /2C hestnuStt ,
02154-0«J8a 93-2783.
WORCESTE(R50 8)
F\rstBeptis!Churc1h1,1 Parf<Ave0.,1 0097. 5!>6143B. ertiaia
SinclaiWr ard.,a ssociatpea storA. Welcominagn dA ffinni[1J
Ameri:anB eplis0l 0f9'eg,tioll.
MO!ninSgt arMCC,2 31 MainS t, CherryV alley,0 16118. 92·
432:0 PLI>M: tmingS iarW itross
UnitariaUnn iversalisfotsr B ~Gay/LesbiCaonr x:ernPs,O Bcric
59ZW estsoSe in.,0 1B J2.7 55-0005
Michigan
ANNA RBOR(3 13)
cani>IJuryHoos7e2,1 E . HuronS L,1 2A;4 8104-1526.
HuronVal~communityChuro1h0,0 1G reenR d, 48105-2896.
741-117S4,u nday2,p .ma. l GladeWr ayU MC.
Treeo f LileM CC4, 85-39226. 65-6163M, eetsa l FirstC oogeg,lionaCl
hurch2, 18N .A darroY, psilan1Mi,l 48197-250S7u. nday,
6pm,
DETROIT(313) g=~a:~=+~t 48203 369-1901
lntegityc, /o EmmanuEelp lsccpCalh urch1, 8320J ohnR St.,
48203 &7319.
MCCD etroiP1O. 8 0'<8 38.R, ('IBOI ak,M l 4806&083S(8. 10)339-
7741P. LIJicati<CJlo: rnerstonMe.e etsa t DraytoAn ve.P resbfleronC
h\lCI\F erooaos.u ~. 1oa.m.,7 ~m.
~ns~==~::,~:,~~!1,~LB7~]~'
NewG eneralioYno uthG r~. PO B<»1e1 4994, 8211,m eets
Wed,! 'j).ma. l3a'll EasGt randB M!, 872-2424.
FERiDALE(8 10)
BetheCl hristianA ssemblEy ast PO Box2 01934, 8220.5 43-
9545b. elhelca@aol.coAmn. A postol~c hurchf orl ')U. PaslO!S
Brucea ndP hil~R oller-Pletcher.
FL!NT(810)
Og,it,,, PO Box 585, 4B!ll1.
RedeemeMrC C1, 665NC. he;rolelAv,,e 48504-316243. &6700.
Sunday6, p.m.R ev.L inchJ . Stonerp, astorP. ub:S ouncto f
Aeooemer.
FT.G RATIO(T8 1C, , ·
AltS oulsA' postolCica tholiCc hurch4, 65.1D esmoO•BOe ach,
40059.38!>922H4d.y Eucraris1Sun.11a.m. ,
=~;,A_t;~~~~6)of Our God Jesus Chnst PO Box 6935,
4954a 956-00l!Ib. elhelca@a~.com.
Dg,it,,,P OB oe1 3734, 95014,5 4-9779.
AeoondliatiMonC CP, OB ox1 2594, 95013. 64-7633.
KALAMAZO(6O1 6)
PhoeniCxo mmuniCtyh urchP, O Box2 222, 49003-22223.8 1·
3222,S llldey,6 pm.a l UnitedC hcrcho 1C hrist.
LANSING(517)
Og,it,,,P OB oe1 255E, astL .ansi~4 882l. .
Ecclesiam, eetsa t Peq,le'sC hurch2,0 0W . GrandR iver-s. un-
~;rel~ AHS aintsC hurchB, OOA l:txlttR d, Eastl .ansi~
481113.
, WYANOOT(T3E13 )
MariavifOe ldCalholC~h U!ch2,0 03101Sht ; !18192·499248,1 ·
~
Minnesota
MARSHAL(L50 7)
Lu1heranCso ncerroo'lnlegitP,,,O 8 0'<3 0135, 6258.( 800)235-
3700.
MINNEAPOLIS/SPTA.U L( 612)
Affirmati<(JMl O!mO!OP)O, B oe3 878,M inneapof5is5,4 03.7 53-
3345, . .
Affirmatio(nU niledM ethocists1),0 1E . GranSt t., Minneapolo,
554038. 74001a871-3585.
AllG odsC hiktenM CC3, 100P ar!A< ve.S .,M inooapcj-i5s5,«>7.
824-2673W. ncbNo fW ellnesCso unseliCnegn teor !J3r~st tive
affinninCgh risticaonu nselikn>ghr omosexuals.
Calh~ic PastoraCl ommHlee1,1 18F arnngtonS I., SI. Paul,
55117-48J324 0001a
Diglity,P OB oe3 585,M i1nei¥XJ5ls5,4 03.8 27-310. 3 .
ln1eg1tcy/,o UnM!rsit,,Episcq:)alCe, n3l1e7r17~AwSE,M mneapdis5,
54l4 .8 25-:ID1.
JudsonM amonaBl eplisl,4 101H a~t Aw. So.,M inn.5, 5400.
822-(649D. aeK .E cl11oods, lo"Snlor.A Welcciminagn dA ffirmingA
merica~nti s! COf1f1egation.
Spin!o f theL akesc ommunityC hurch(,U CC)2, 9301 31hA ve.
s., fJinooapcj5s,5 4077. 24-231. S3urda,y HJam.W, ed,l p.m.
LutheranCso ncerne1d0. 0N . Ox!OfSdt , St Paul5, 5104-6540.
86xl941.
TempleB eptisCl hurch3, 100C olumbuAs ve.. S, 554078. 23
6268.C herylW inch,W elcciminagn dA ffirmingC ongegation
COltaCt
TrinityR ~erC hurchP, .O. Box6 936,M inn, 554088. 7().895. 6
Se~s hekla t 1819N KX>lAlevte .S .
UCCul'.lC1,3 4W .4 3idS I.,M nooapcji5s5, 408.
~~:a~itrs~~~~t~~tW:1~~~~~~~~ing5~~~:
lbn.
WngsμmM inistty1, 00N :Oxfor~S f Paul5 51042.2 4-3371.
Mississippi
JACKSON(6 01)
Gaye ndL esbianT askF m:e, POB oe7 7373, 9284-773377. 3-
8610.
Pl'oon~ Coalition,I nc., PO Box 7737,3 9284-77373. 73-
8610,939-718C1O. Olselngservic:es.
St Stepllen'Us nitedc ommunitCy hurchP, OB oe7 6543, 9284-
7654.9 39-71813,7 3-8610S. unday!,'j ).m.a t UnitariaCn hurch,
4872N .S taleS t
Missouri
COLUMBIA(314)
ChristI lle KingA gapeC hurch5, 15H dcmanA ve.,6 5201.4 43-
531&
UnitedC ownantM issionC hurchP, O Boe7 152 65205.4 49-
7194.
KANSASC ITYA REA( 816)
AbidngP aaceL ulheraCn hurch5, 090N EC houteaTur aff,cway,
~~;:,;.,_~ =~,:i~~",t,MeryGerl<en,
Affirmatio(nU nttedM alt<xists)5,7 09V igniaA ve.,6 4110-2855.
363$2.
~~~of4~':i. ~~m.7~i~1 432-6131
Lu1heraGnsm :emad,P OB oe4 137026.4 14.1
MCCP, OB oe. 1CXX6l74,1 11-00l95311. -075308. 01W yanci:ttl.
MCCJollnsonCoun1ly2,5 10W6. a>dTerr.,#10S6h, av.neMe ission8,
6216(.9 13)631-1184.
NewJ erusalemF ello.vshiM> ;nistrosP, OBc»c1 04966, 4111.
763,3134. ,
ST.L OUISA REA(3 14)
~g:,~~tg°~~~:.A~04 864-3686.
~. POBo<7 226,6 3177·7226.231-910102 01lofmanSt
Montana
~!~i~~J:>MCc , 645 H""ar~ 591012. 45-7006S. unda,y
11,.m.W, ed,'?pm.
~~e:~ (~ Malflxists,) HOON.1 7thA ve,. #29,f ,871.5
586-7438.
GREATFALL(S~
Shepherodf Ille P~,nsM CC, PO8 0'<2 1625, 9403.7 71-107. 0
15ffi 17Mve., SW, $404.
Nebraska
OMAHA(4 02)
MCCP, OB ox3 1736, 81033. 45-25638 19S .2 2rdSl
PLGCc,1 oE van,s 381013thS I.,I Q2,6 810.7 733-138.0.
Nevada
LASV EGAS(7 02)
MCC, 11!9S.MainSl,89l04-1026.384-2325.
MustarSd eedM inistriesP,. O.B ox7 005.8'\9 170.SrW. ./ >brey,
~~(702)
MCCctlheSierra,POila<2119289515-119282l-86Cll,
New Hampshire -
FRANCESTOW(6N0 3)
PFLAG7,3 1B ENNINGTORND. . 030436 23&l2a
MANCHESTE(6R0 3)
P-FLAGP, O Bc,c3 86, 031056. 23-0023.M onthlym eetingisn
ConOON!da, shuaS,~ alflamM, mad1o.c k
NASHUA(6 03)
:i'WT¾J~u~¥t\~ 030618. 82-5352
JudthA . PalaisM, SW, BCD,p s~hotherapisGl.a ynesbian
~n<lviclJals . 43t-19(Xt
New Jersey
ASBURYP ARK(9 00)
Dignit,P,, 08a<9010, 77127 74-403!.
ELMWOO(D2 01)
St Johnt he Forerunrn EeasternE CCA,1 03P arkV iewA ve.,
074077.9 7-1866.
JERSEYC ITY( 201) .
Cooso! ur TeacheEr CCR2, 19F irs1S t, #1,0 7302-286383. 3- ~~tile..ttt"roo';f
Oigltty,St GOO!g:C,'sh urcl\5 50 RidgewooAdd , 070407. 61·
7321.
NEWARK(201)
TooO asis,c altedraHl oose2, 4 RederS L,< 5110622. 1-8151.
NEWB RUNSWIC(K9( l1) '
~a,';g=~:tc,~S:)~~- 846-822. 7
PLGCP, OB oe3 8, C8903-0XlP8.L I>M: O!eL ig1LI \Jdale.
SUSSEX(2 01)
Thel. cMnBgr olhechcPxOxI il a<5 56,0 74618. 75-4710.
New Mexico
ALBIJQUEFllUE(505)
Di!Jlily,P O Box2 7294,8 71258, 98-3343<. l!Jlrt@swqJ.com,
Web sie: ~itwv.w.S\Vql.com/-dgily. .
Emmenuel MCC, 341 Dallas NE. 268-0599.
k~=!:b~..:cl.'enlists, POB oe2 00128, 7125.
MCC2, 404SanM ateoP l.,N E,8 71108. 61·9068R. ev.D r.F red
c. WiH~mpsa. stOS!. un,. 1oa.m.
AMl<OLI ileH eaiogM <istrie~1 34Q uinc,y NE,8 710.8
LASC RUCE(S5 05)
~~1~~m~ = 1~.~1~=.~7~~~~i~:r:~m:rh
~~~ .tt.216D2 oracDbr .,8 80115. 21-1490G. aya ndl es.bian
~~M~
Thec ats1C:1onJn ectio5n5, 1W .C O!dcMSli,l . DIE8, 75019. 86-
1794.
New York
~!~iiA;i~L !~c~J~an Orth- Churcl\ PO Bc,c
9073,1 2:m.3 46-0207F.r .H ermanP.L I>M: alancia
llg,it,,, POB ox1 1204L, oucbtvi1le2,2 11-<ID4I.3 6-854. 6
Emmanuellal plisl ChiKch2, 75S taleS 1.,A llany,1 22104. 65-
5161R. oyA . Oookinp,a sta.A WelcomingandAffrmingAmencan
~list Coogegation
lnlegit,,,c /oG rac:e& Hol{ Innocents4,9 8 ClintonA ve.,1 22)!;.
465-1112
Lg!tthoole Apostac Church, PO 8c,c 1391, Schenectacly,
1:ID1-139317. 2-oo?lB. ro.W .H .C areyp, aslO!.
MCC2, 75StaleSt,1 22107.8 5-7941.
BUFFAL0(716)
Dg,i1yP,O B oe7 5s rcooSntn .,1 42058. 33-a195.
l-ntegily,c /oC h!Kcho f file Ascension1,6 L irmooAd ve.,1 4209, PinkT riarga ChristianF ell:lwshpP, O Box7 22 Elli:ott Sin.,
14205-072824 5-{!l71P. ei>S: pri!Works.
GENEVA(315)
PUGCP, OB oc278O, lesde1r4\ 441-027$87.7 53.
· UCCl/GC,333A'!P"'Dr., 14217·2417.877-04!'/l.
HAMPTOBNA YS(516)
GoodS ~rd Americanca 1holiC: hurchP, .O. Box7 25, #10
FaitlDr.,1 19467.2 3-2012
NEW YORK CITY AREA ·.
~t\kci,:2 95S t Am'sA ve, 1'0455485.- 8325.
Bmoklyn(71B)
Dg,lty, PO BoeC 0313, 11202-131736.9 -3447.M onitl'J"""~
andsooiainl t heR omanG athoitcr ai::itkln.
FirstU nitariaCnh ufchL, esbianG,a y,B isexuaClo ncernCso m·
mittee5, 0M"1roeP l, 112016. 24-5466.
k~~ J~reI,n c.,P OB oe2 Bfll,H untilgtoSn in.,1 1748.
385-AIDS.
Circleo f MoreL igl\ 80'<W , Brool<haw~1 1719-020238. 6-
ffi42. -
g?'~PO Boe4 8,E astM earow1, 155.4 781-622L5e. st;antg:,y
Gay& LesbianU nitariaUn nr,ersalistcs/,o UUFo f StonyB rook,
POI la<0 02,S ilny Brook1, 17903. 119-4967.
ln1emationFacle ec alhol~C hurc:!vGoSohde pherCdh urchP, O
Boe4 36,C entralls liJ, 117227. 23-0348R. ev.M sg. RoberJt .
AHme~p astor.
M-""' YorkC itya m,,-(212)
AxiosE: asi>m& 0rtoooo(C hristianPs,O B oe7 56, Vilag,S in.,
100149.8 9-8211S.e condF riday~, .m., CommunityCen2le0r9,
W.131hS1.
CliistianS cier,:eG r<X4cJ/0, 444: l'dAve.,/ 14,1 00165,3 2-8379.
DiglilyP, OB oe1 02BO!dChels·Seatn.,1 00118. 18-1309P:c ,t,:
Outlook
~~'c'\\i':°o1f~i~ :tr1~~71~ Frank Rocco.
rock~@aotccxn.
Evang:,li:a~C oncerned3,1 1E . 72ndS t, #1Gc /o Dr. Ralph
Bew,1 0(0 . 517-3171N,, ; ROOOR!de, ,iew
Gay& LesbianQ uakers1, 5 Ru1hertoPrdl. , 10003-397417. !>
0195,97S-0170. .
Gay,L esbia&n AffirminDgi stj:JleAsl liancec,/ oA llenH arris,
1453AL exilgonA'Al.1, 0128-250230.0 -:ll19.
lnlc,grityP, OB ox5 2)2, 10185-004(37.1 8)720-30P54e i>O: u1·
lool<.
JudsonM emoriaCl hurc,h 55 WashingtoSnq .JarSeo ., 10012
477-cG51P.e terL aarma, npastorA. Welcominagn dA ffirming
Ameri:anB eplis0l 0f9'0!Jllbn.
lesbianardGayCommunilySeM:eSCeInnct.ea, r:,: isw.1 3th
~cl:~ :i-nc:~~:":fba.:~~:~~0:0 !1 668 5-
1377M i:haeBl . Easterlingp aSIOA!. Welcciminagn dA ffirming
e:~:~,:~~&~rvGayCoooarrn , rjo R~rs~
Church4,9 0R wraideD r.,1 CX2272, 2-=.
MCC2, 09W.131hSL1,0 0112. 42-1212S undey1,D a.ma.1 209
fiJ~\~Jfa,~t:JfwW.,::-
ParfA< venueC lvistianC hurch(D ~es of Christ)1, 010P ar!<
Ave.a t 85thS t., 10028.2 88-3246A. vibran, tcreativea, nd
clverse0 0f9'8!J"liocann mittedlo extendrgIl le kM>o f Christto
an peqile.
PotlucrkJ;o Allen.V-Harris1, 010ParkAve1.(, X)28.009218. 6-
3248F. oorlFhr m'{, 7p.m.
R~rslooC hurch4,9 0 RiYersoidre., 1 00272:2 2-590J0a.m es
Foibes,p astor.W elcomin&g Affirming( ABC)a nd Open&
Affirmin(gU CC). .
Aug,rs PresbyteriaCnh uro,h ~ W.7 3rdS t, 100238.7 7-BZE.
Sllldey,1 1a.mM. O!el. igl1c hcrch
Seventh-DaAyO /entisKt inshilpn temationaPlO, Box2 0595,
10025(. 716)ffi2.8651i
Resource Guide
Templeo fM iraculouPse rcepti,o 2n37W . 100S t, 100252. 22·
2874.
UCCUGCd, o CraigH offman1, 453AL exingtoAnv e.,1 012.8
2=lll-001 & Felk:NlshCj>h urc,h POB ox2 708,1 000&270(87. 18)636-
Was~on S(!.llleU MC1, 35w .4 thS t, 10012m -2528. 1
WestP arkP resbyteriCanh urch1,6 5W . 86thS t, 100243. 62·
4890.
Queens(718)
~~r,s~~ t~afi::'~~,i:.r~ 4154C, olleg:P, dnt,
UnitariaUn nMlrsalisC1h urchL, esbianB, isexua&l GayC orroemCso
mmffie1e4, 7-54A shA ve,. Fushi'g 113553.5 31l960.
Westcheol(e9r1 4)
lntegity,P O Box2 038,W hileP lains1, 0002-203984. 9-4367.
PLI>T:h eG r~~ne.
NIAGARFAA US (716)
Rairbo,yc ommunitAy posl~i:F elk:Nishci>lo, Roberts4,5 64 1h ~t:..1'i::-e;i044B:ro4H C R ooertpsa, slJr
SI. Mal'/s Ecumeni:aCl aMc ChurchP, O Box1 59,C hazy,
129214. 93-327(2\O ic:eanFdA X)R. evF. r.M draeRl .F rost.
POUGHKEEPS(9IE14 )
Dg,ily/ln1egilyP, OB c,c3 56,L .agang:,vill1e2, 540-035762. 4-
3200.
ROCHESTE(7R1 6)
CommunitCy hristianF elk:NlshpP, O Bc,c6 8005, 1461B .2 34- :iseeabh~ic~r:~a~nidBs :bel e s tu(1f/o r9 -'lYa ndl es·
Dg,it,,nnlagit,1,,7 s .F lfzhugSi t, 148142.8 2-1210.
LakeA venueB eplisCl hcrch5, 7A mbrosSeI ., 146084. 58-5765.
PeterC armanp, astorA. Wek:ominagn dA ffirminAgm erican
Bai;isl oongeg,tion.
The EmptyC loset,1 79A llan!~A ve., 14607-12.5 N5ewY ork
~~sA~~~a~t N., Ste. 10, 14007 -1153.
271-847a
PLGCc,l oGarter1, 11M 1bumS t, 146<Jl-i!l12a7 1-7649.
SYRACUS(E3 15)
MayM emoriaUl nitarianU n~ersalistIsO !L esbian& GayC on•
oems3,& :lCJGEe. nesseSet , 132144. 24-7628.
Rayo!H q,eC hurchP, O8 0'<69551,3 217-695t5-8. 00-FOA-1-
~~?B~=~a~m=n;;;;:.v. JooepCh . Fischer,
UTICA(315)
Dg,lty,l 'O Boe3 52, 135037.3 &-0599.
WANTAGH(516) ~~il'c'oo8r 31
~, 117937_8 1-5942
SLA nltooyo l PaclraE cumenkC:aal lholbC hcrch5,3 9-4323F.r .
Tom Sterner.
North Carolina.
~~~;;t.E roo4rl.cnonsP, O Bc,c1 BOSB28, 814. 258-3200.
Newspapfeorr t heS outher~nl achian gay/lesbicaonm muni-
1/ . -
MCCP, OB o<23 59,2 88(11-23. 5-9
CHARLOTTE(704)
~~rr\.k>=o!r~J~=f~)fr'J.;~1)t/:~1a1~1 ~'.
person.
LulheranCso oolrile<P\ OB irx9 562, 282993. 34-2315P1L. I>T:h e
Clarion
MCC4. 037E .l ndependeoBoM, !, /f7'X52, '<105-737556. 3-5810
MetroinSa WilctboanP\ OB ox1 11442,8 Z!O5. 35-6277.
NewL ifeM CCP, OB ox2 21404,2 8222 3430070.
GREENSBOR(9O1 0)
LutheraCnh urcho f 1heR esurrectio6n7,2 0W . FriendlAyv e.,
274102. 92-4984R. ev.M arkJ ohnsonp, astoSr.u n.1, oa.m.; Fri,.
7p.mH. cWco mmuniosenr vedat al serviceBs.. CA.
St Mal'/sM CCP, OB o<5 8082, 7435-00C2B7.2 -1006M. eetsa l
UnitariaCn hurch3, 001 MoriteryD r.; Sun.,4 p.m.7, p.m.M, ori,.
~m., Wed,7 ~.m. Rev.C hrismeOscapra, stor.
HICKORY(71)4)
MCCc, /oUnilarianChur1o0h9, 11thAveN.,W ,2 86013. 24-1900.
TFIANGLAE REA(9 19)
Affirmalbn(U nitedM elho(lsts)P, OB ox5 961,R aoigl,2 7650.
Bfll.9380. .
Dg,it,,,P OB o<5 1129D, uiham2,7 717-112499.3 -8269.
~i~~?~;~~I lle GoodS hepllerdP, O Bc,c2 8024,
LulheranCs ooo,me~P O Box6 65,A pex,2 75023. 87·0824.
MeetsinRalei;jt
PFLAGT riargeC haptePr, .O.B ox1 0044A, aleigl2, 7005-0l44.
Raoigl:3 00o932C5h. epllH il:9 29-0192
PullenM emoriaBla ptisCt hurc,h 1~ HillsbocouSgtr. Raleigl,
270058.: 'lH.119M7.. M ehanS ier,J r.,p asb.'
•RaleighR eligousN emorkf or Gaya nd LesbianE qualit,,P, O
lla<59612, 7€60-596718.1 -2525.
St John'sM CC, POB ox5 626,R aoigl,2 76508. 34-2611S.u n•
~. 11a.m7.,: 1!'j.m) .,8 05Gklnv.ocx!Ave.
T[1ang-8lesbian& GayC oncernsc,/ o UnitariaFne llC1NShip,
3313W edeA "'·• Raeigl,2 70078. 34-33Ce
WILMINGTO(9N1 0)
GROWc ommunitSy erviceC olp., POB ox4 5352, 8406.6 7!>
9222 Youtho ulreaolAr:L IVEf org ,y, lesbianb, isexua\l' )(JIit
St Jooe'sM CC,4 326M arkeSt t., Ste,1 70,2 8403.S anctuary:
flJ/ castle St 762-5833,
WINSTON-SALE(9M1 0)
Lesaan& G ayC oncernTsa skF Of'CUe,n itariaUnn iversalFisetl kl'/
sh2p8,7 3R rorlloodR d,2 71007. 23-763. 3
Pie<inonAl eligousN emork1 0!G aya ndL esbianE (J)alitfP, O
Ila<1 510,4 27113-010(941. 9)76&9&31.
Ohio
AKRON(330) ·
MCC,1 215K enmorBe lvd.,4 43147. 45-5751P.e i>B: eaoono f
l.iglL
-cascadec ommuni.tCyhurch1, 19<Y11I9n6m anS L,4 430T0l'.J .
5298.S llldey,2 p.mP. ei>c:a sa,deN ""'oriar.
Lu1heranCso ncernedP OB c,c6 7114C, Uf<lhogFaa lo, 44222 ,
' sal-0041. .. t~t/lt/~-C~ol ~Sl, 45701$.3 -7301 . AooU riledC ampus
Ministrayt Ohi~oi versity, an affirminpgla cefo rl esbigay
stllientsJ.a nG rieisrgir,d recbr.
CANTON(330) ·
EmmanuFeel llaNshCPh urdlP, OB oe3 56044, 4735-560347. 6-
8725
CINCINNA(T5I1 3)
Dg,itf, PO Box 983, 45202. (006)581-9014.
lnteg,ty4, 905Cte~Dt r.,# 11,4 5217-144254.2 -7297.
PAGE 15 • SECOND STONE • JANUARY/FEBRUARY, 1997
·,
'
~A~r.:tt:1~= •~: ~m~:Ji"ia~:~ ~~: :: = ~b~?'~ister St., 45219. 241-8216. Pub
Visions. ·
CLEVELAND (440)
A Commoo Boo( PO Bax 91853, 44101. Jel'olah's \Illnesses.
Churcil of loo Redeemer United Methods\ 2420 So. T ay,:,r Rd,
CllveMd Hts., 44118 .. 932-2005. A Reconcilirg C<:ngegatbn.
Dgtlty, PO Bo< 91697, 44101. 531-4400.
Emmanuel MCC, 10034 Lorain Ave., 44111-5429. 651·0129.
Sllltlly, 10:45a.m. Plb: Good N...-s
PL.GC, 841 Engol\OOCI 44121. =1.
g~~~~~~~ ~/,g,u,.1 Church, PO Bax 141264, 43214. 297.
6317.
~~~ii!~a~.:l1fuf c:~~~h~t:214 .
267-4946. Stnlliy,_11a.m.
Frilr\dS 1or Lesoon & Gay Con<erro (Qual<Brs), 48/J.2096.
Gay Men's Su~ G~. c/o Newman Center, 64 W. lane
Aw., 43!01. 29H67~
MCC, PO Bax 10009, 43!01-0509. 294-3026. 1253 N. Hg, St
Sllltlly, 10::n! .m. Pto: The Beml News
Spirit of loo Rivers Communi1yClllrch, PO Bax f Cll33, 43201.
48&1774.
SllreNal Unicll Repa1s, Bax 10814,43!01·7814. 299-7784.
UCCUGC, 294-0010, 48&2006.
DAYTON (937)
Communi1y G"3pel Church, PO B<>< 1634, 45401. 252-8855.
Spiri1 filled, Chrilt cenllred. Meets Tlllrs., 5t>m., Slll 11la.m. at
546 Xeria Ave., Da)1on.SemLOI Kader, pas(or.
~~pi:?= ~~~r~,1031. 1630 E 5th St Sun,
10:3:lam.
GRANVILLE (614)
~:~~:~1~~~:: ~~~ %:i~r.tie~~1:i!~~
Amercan Bapost Corgegatioo.
~f ~~~&OO!mef Ecumenical Calho!i:: Church, 22&7344. Fr.
~~~~~~(419
Cenler for Pastoral Care, 3100GermanChurch Ad,_44004. 7fh
2977, 774-5377. FAX 774-9805. Sundayfrturg;, 10:15a.m. Pas·
toralcou,se~ relreats.
OBERLIN (216)
l~=G~&'(~~ 440740087. 775(1341.
Community Church ol Truth, POB<>< 3005, 45501·3005. 325-
7691. P_resenlirg DMne metapl,/5"5 and praclic3I Chnslianily.
TOLED0(419)
Dgilty, PO Bo< 1~ 436Cll. 242-9057.
lntegity, c/oSI. Marl<s Church, 2272 Goling,,ood Blvd, 43620.
2#3707.
MCC, Good Samaritan Partsh, 7'XJ W. Delaware Ave., 43620.
244·2124. St.nelly, 11a.m. - --- - ----··· ·
Oklahoma
g~i:~J~ni~. P08c><754B1. 73147. 528-8417.
Dgtfyinllgity, PO Bo< 25473, 73125. 755:9175.
Fr~nds Meetaj (Quakers), 312 SE 251h St, 73129. 632-7574,
631-4174.
HolyTriniyECIJlllenic:al Cithoic Church, PO Bax 25425, 73125.
942-3334. Fr. RaMJ Lyci,.
TULSA (918)
~%~,~.~W.~~Wt1,~~
St JelOOMI Eaimenic:al Citholic Chi,ch, 742-7122 Fr. Ri:k Hof.
ingswot1h. i:kraohnja@apl:can, staoott@aol.can.
Oregon
EUGENE (541)
~,~}:~=~:.:~.B~=u::i::m . at
First Corgegalional Church, Condon_ Chapel, 23rd & Harri! Sis.
Plb: Commoo GroJfld Rev. Maf!JJ8r!a Scr0910, past>.
PORTLAND (503) -
Affirmation (Unilad Melhodsts), PO Box 12673. 97212. 234-
8654.
American Friends Serice COmmittee1 Gay & Lesbian Prcgam,
2249E. Burmila, 97214. Zl0-9430. Conlatl Dan
Dgilty, PO Bo< 6708 9~ 295-1868.
Evargelic:als Cor<:e!ned PO Bo< W41, 97240-0741. 232-7451.
lntegily, c/oAFSC, 2249 E. Bumskl!, 97214. 774-1064. Plb: St
Aa•eds Messenger.
Me~noia Paaca CommooityUMC,-2116 NE 18th Ave., 97212·
46ll. iB1•3697.
MCC, 1844 NE 24~, 972:2 iBHll68.
Reach Outi (Former Jehovah's Witnesses), PO Box 1173,
Clackamas, 97015.
SisterSprtt, PO Box 9246, 97207. 294-0645. Plb: Spiri1ed
Women
ROSEBURG(,03)
MCC, P.O. Bax 455, Ollar~ OR 97432-0455.
Some ministries
may have moved ·
or closed.
We are not able to keep current
information on ministries that
do not subscribe to Second Stone.
If you reach a phone number
that ha s be en disconn ected or if
you get returned mail, please
let us know:
P.O. Box 8340
New Orleans, LA 70182
secsto n e@aol.com
SAL'Ell(,03)
Dgiily, PO Bo< 532, 97308 :moo,:J; .
sweet Spin! MCC, PO Box 13969, 97W9, 363-0018. 141012th
Sl, SE.
Pennsylvania
ALTOONA (814) .
Gay, Lesbian & Bisexual Spiritual Fellcwsh~. 1805 81h Ave.,
16002. 949·5852 Plb: Recorcilotirn
ELWYN (610)
Pilgim Fetlcmship Church, P.0.-Box 4305, 19063. 237-1367.
lvieets Sun. at Philaa!lphia Airμ:,rt Comfort Inn.
ERIE(814)
lntegily ot Nor11mest Penn., 134 W. 7th St , 16501-1004. 774·
am
~~:e~~f ~ic Church. 235-6937. Rick Nare. contact per•
Sal.
HAMLIN(717) ~it:ai: ff,~ 18427 829-1341
~~I~ ~n~~e:a\f~'.~i : ~
1
~738 7 Plb Spirit
Wings
LEHIGH VALLEY (610)
Grace covenant Felk7Nship, 247 N. 10th SL, Atlentoxn, 18102.
/4(),{Y,147. Sundey, 10:45a.m. B')l'.ln Rooe, pastor. Thorn Ritter,
music minister. Serving the Lehigl Valley. . ~~·:.o~J~;,:,~"'~1:.~1~~1:,~~
439-8755. Sunday, ~ .m. at Unitarian Church. 424 Center SL,
Bethleham. Plb: Valoy Siar.
PHILADELPHIA (215)
D~nity, PO Box 53348, 19105. 546-2093. Pub: The I ndependeflce.
Evargslicals Concerned 885-2'92. Regilar monthly meetirgs.
lntegily, c/o Holy Trinity Church, 1904 Walnut St, 19103. 382·
0794.
MCC, PO Box 8174, 19101-8174. 563-6001. Sunday, 7p.m. at
2125Ches1nut St N>:Tte Bell Ringer.
UCCUGC, P08c>< 6315, 19139. 724·1247.
Unitarian Universalisl Church, Stenlon Ave. & Gorgas Lrt,
1915Cl 247·2$1.
Ptl1,IAN(717)
Chrilfartlrunn l<loster, RD 1, Bax 146, 17964. Gay rarmooists.
PITTSBURGH (412)
Affirmation (Unitad Methodsts), Box 10104, 15232-0104. 683-
55:!S.
~~%~~J~~-:::21-6747
Lutterans Concerned, PO Bax 81800, 15217.0000 521·7746.
MCC,4836Els\\l:lr1hAve., 15213.683-2194.
PLGC, PO 8c>< 0012, 15224-0l22
WAYNE(610)
Cintra! Baptis1 Clllrch, P.O. Box :x>J, 19067. 688-0664. Marcus
pomerc,;, pastor. Marcia Bailey, co:pastor. A Welcoming and
Attirmtrg American Baptis1 Corgegation:
Rhode Island
PROVIDENCE (401)
Dgilty, PO Bo< 2231, P-e\ 02861. 727·'2£57.
SL Peter's & SL An:hvls Episccpal Church, 25 Pomona AV&.,
029:)9.5255. 272•9649. Rev. Jan Nun!!¥, rector and co-conwnor
of tntegity/Rhocl> Island. We are a •rairoov corgegaliort ot
· Clvistians from all walks ol me, wilh an active tntegity chapter,
haa!rg and AIDS m~istry. Se habla E!l)anot.
UCCUGC, 1S Oak Ave,, Riverside Congregalional Church,
Cl!915.433-2al9.
South Carolina
CHARLESTON (lll3)
MCC, 2010 Haw1horne Dr., N10, 29418. 747'6738. Mary M. ~~ii:l"(003) .
Lutherans Conceme~ PO Bo< 8828, 29202-8828. 738-1899.
Mee1S at 728Picl<ens St en USC ca!T!)US.
MCCCoiJmbia, P.O. Box8753, 29202 25&2154. Mee1Sat 1111
Belleww St, 112.
GREENVILLE (803)
MCC, PO Bax 6322 29606<l:l22 m-0919. Sun., 7p.m. at 37 E.
Hillcrest Rev. Mick Hinson, pastor.
South Dakota •
LAKE PRESTON (605)
UCCUGC, Rt 1. Bo< 7~ 57249. 847·4623.
. SIOUX FALLS (605)
St Francis & St Clare MCC, PO Bax 266,'57101-0266. 332.
3966.
Tennessee
CHATTANOOGA (423) •
lntegily, PO 8c>< 4956, 374ffi 756-8225.
MCC, PO Box B0183, 37411. 892·2138. Sun, 7p.m. at 3224
Navajo ·
~NJ<>~ ~~6ttl::~ Box 1612, 37a:JS.1612 92&43l3.
KNOXVILLE (423)
MCC, PO Bax 2343, 37901·2343. 521-6546.
MEMPHIS (901)
~,\%~=~~i~~ ~u/:",u1:,.,Madson, 38104. 72&
~'~to Catr.iry E!liS=I Church, 102 N. 2nd St., 38103.
NASHVILLE (615)
Daysp<irg F~lcwshp, 120-B S. 11th St, Box 68073, 37.m. 227·
1.448. .
~1.,6°S:X~'.\~~= Sun, 11am,
7p.m., 10:21 Russel St
Texas
ABILENE (915)
covenant of Hope Cc?mmunity Church, 1342 No. 4th SI., P.O.
Boc2961, 796)4 . 671-7955. Sun., 11a.m.
ExociJs MCC, PO Box 2473, ~ 672·7922 904 Wal rut St
AMARILL0(9)6) ,
MCC, PO Box 1276, 79105. 372-4567. 2123S. Pol< St.
~:';-~~~:~rumanSt, 7ro11265-5454 Sun, 1045a.m.
PAGE 16 • SECOND STONE • JANUARY/FEBRUARY, 1997
. j
!~(~~1~nited Melhodsts), 7400 Shoal Creek Blvd, 78757.
451·2329.
All Saints Ecumenical Ci1h<i~Church, P.O. Box 91597, 78700-
1597. 280-91S1. The Rev. Rd:>ert 0. Hall, frrcbert@aol.com,
ciotlalla@aolcan.
Dgtil'f. PO Bo< 2666, 7B7fJJ. 467•791)l.
lntagily, PO Bax 4327, 7B7f!S.4327. 462-0077.
Joan Wakeford Ministries, Inc., 9401 Grouse MeaOOW Ln.,
7B758-6348. 836-7354.
CORPUS CHRISTI (512/
MCC, 1315Crag St, 784Q4.33,l)_ 882-8225. Sun.,oa.m .. Wed,
73:1).m.
DALLAS'FORT WORTH AREA (214)
Attmaticll (Unitad Malhodsts), Box 48382, Wa1auga. 7614&
0382 (817)6$8056. _
::,1~ (Unitad Melhodsts), PO Bax 191021, DalLas, 75219.
Ag:,peMCC, PO Box 15247, F<>1Wor1h, 76119-0247. (817)535-
5002 4615SE l.cq)820. Sun, 9a.m., 11a.m.~Ne.vs.
Cilte<nl of H(!l8 MCC, 5910 Cedar Sprirgs Rd, Dallas, 75235.
351-1901.
S111., 9am., 11a.m.
Dgii1y, PO 8c>< 190133, Dalas, 7521!,-0133. 226-1101.
St\,:3i\3o~u~~ ~~~~~::3.;,:~~~w~a tos,
75204. 827·5008. 'A horna tor every haart' servirg Iha Dallas
~soan and g:,ycommufi!ylcr 18)Ears.
Honasty/Texas;P.O. Bax 190069, Dalas, 75219. 521·534Z ext
233 Gay and lest:ian Baplists.
k~~¾:~~1=~ •. oa~s~f/~
1
. ~~~11 . 52().
tll5&
While Rock Community Church, 722 Tennison Memorial Ad.,
75223. 320-0)43. FAX, 32()-.0098_ Sun., 9:30a.m., 11am. Rev.
~~i~s\"•r
Harvest MCC, 5900 S. Stemmons, 762:J5. 497-4020. Sun.,
~i~TiN i;;l
Community Gospel Church, 501 E. 18th at Columbia. 88(}9235.
Sun., 11a.m. Chf'SChies,pasb".
Dawn 01 Faith MCC, 10319 Sage)Olk Dr., 77009-2017. 991-6765.
Digily, POBax 66821, 7726&a!21. 880-2872.Sat, 7:~ .m. at
13:>7Ya~. Iii.
First Unitarian UniversarJSt Church, Gay/Lesbian Task Force,
5aXl Famin St, 77004-5899. 533-52X) .
Hoostco Mission Church, PO Box 1633 Maishall 770CXi 52S-
8225. Sun., 1oma.m. Re,. Rdler1 L Carter, past>.
lnlegily, PO Box 66008, 772fR,.'5X1!,. 432-0414. Plb: Marfjnal
Nctes.
l(,rg:t,m Community Church, 614 E. 19th St , 77CJYJ. 862-7533.
748-6251. Sun., 11am.
MCC of the AesITTectioo, 1919 Decatur, 77007-7oJ6. 861-9149.
Pll:l: The Good N""'
St. Raphael Ecumenical CalholC Church. 890-617. Deacon Gary
ra'~\,l~~@ adcom
Church Wtth A Vision MCC, PO Box 1287, 75606-1287. 753-
1501. Sun, 11la.m.at420E.CotiJrrSI,
LUBBOCK(IIJS)
MCC, 5501 34~ St , 79407. 792-5562. Sun., 11a.m., 7p.m. Rev. e:::~~~%~:. \:!, tZ~x 64746. 79484·4746. 791·
4499. N> : Lambda Tines
MIDLAND(915)
HolyTril\ityGommunityChurch, 1007S. Main, 79701. 57o-4822
Aw. G!om E Hammett, pastor.
SAN ANTONIO (210)
MCC, 1136W. WCO<ilv.,i, 78201. 734-0)48,
R""' 9tx lMrg Church, 202 Hctland. 78212 734-0377.
~r~~tr!..~munilyChurch , 13904CourrlyRd. 193, 75703.·
581.fll23. Paster Denna A. Campt,etl.
~.0~~ 22043 76712 752-5331.
WICHITAFALLS(617)
MCC; PO Bax 00l4, 76307. 696-2668.
Utah
LOGAN(lll1)
MCC, PO Bax 4285, 64323. 751Hi026. Sun., 11 am.
SALT LAKE CITY (801)
Sacred lg,t of Christ MCC, 823 S. &XJ E, 84102·3507. 59&
0052.
Vermont ••
BURLINGTON (lll2)
~Pb~=~~ Unitarian Universalists for Gay & Lesbian Goocerns, 152 Pearl
St, 05401. lll2-56JJ.
MONTPatER (lll2) .
lntegity, c/o Chrilt Episcq,al Chi.rch, 64 Stale SI., 05002.2933,
Virgm,a
ALEXANDRIA (703) .
;~~o/.' ~::"m~~r~~e\=:,=f\l4 ci,~~vi,,.
#301, 22303. 32lH896. Byzantine Christian community.
ARLINGTON (703)
Dgii1y, PO Bo< 10037, 22210. 912·1662. •
FALLS CHURCH (703)
Affirmation (Mamor,;), PO Box 19334, 223200034 828-3006.
MCC, 7245 Laa Hwy., 22048. 532-0992 sun., ~ .m. at Fairtax
Unitarian, 2701 Hunter MiH Ad., Oakton.
Teles Mini,tries (Baplis1S), PO Bo< 3390, 22043. f,60.2680.
FREDERICKSBURG (540) .
~ Chrillian Community, 1213 Dancl'i<\la St., 22401. 373-
~:i?~ Ir: 434, 2'3:,01. &?.5-5337.
NON Ula MCC, PO 8c>< 1026, 23501-1026. 85&8450. 1530Jolv>
ston's Rel Sun., 10:30a.m., 6:~ .m .. Wed., 7:~ .m. at 1530
Jclrnstor,;Rd
Unitarian Universalisls for Lesbian & Gay Concerl"$, 739 Var•
marMt , 23510. 627·5371. Sm, 11a.m.
RICHMOND(804)
Alfirmalion (Unilad Me-1S), PO Box 25615, 23200-5615.
7'1:,7279. 700 W. Frarldin St
D!Jllty!nteglty, PO 80< 5207, = 226-8140.
MCC. 2501 Part< Ave., = 353-9477.
Resource Guide
ROANOKE (540)
Boo~ lambda Prass, PO Bo<-237, 2«:Ce tl900184.
Lesbian & GayCilhol,:s & Episcqlalians, PO Bax 4163, 24015.
774-0:&l.
MCC ol the Blue Aid;}!, PO Box 20495, 24018. 365-0839. Sun.,
~ .m. at Unitarian Church, 2015 Grancin Rd SW. Pub: Blue
Rk!;!eBanner.
VIRGINIA BEACH (!Ill)
All Gods Chikten Community Church, 4B5 S. Independence
Blvd, #108, 23452 499-7006.
WILLIAMSBURG (lll4)
Foundations of Slooe Ministries, 149 Nelson Dr., 23185. 229--
0832. Teactirg, seminars, retreats, reviVals.
Heaven's Tab•land Church, P.O. Bax 2674, 23187. 77&9224.
Rev. Adel• L Barr, pastor. Meats Sun. Boundary St. Lilrary at
1:3'.lp.m.
Washrngton
BELLINGHAM ~Y~tr'f"'9 Us MCC, P O. 8c>< 4369, 9!1127-4300.
Ne,,CreationMCC, 111242llh Dr SE, 9trol-522B
MOUNT VERNON (206)
MCC, PO Bo< 205T7, seaftte, 9B102 = · OLYMPIA(36())
Eemal lg,! MCC, 207 N. Washirgl:Jn, 98501.
RICHLAND (509)
RiJer ol LWe MCC, PO Box 1678, 99352-0059. 544·9669.
Shalom UCC, 505 McMmay, 99352. 943-3927. ci,en and afl-.m•
~,FnitE(206)
Affirmation (~mons), PO Box 23223, 98102 8'."0-5729. Pl.b:
Tha Open Giesel
Affirmatbn (UnltadMe-1S), 2115N. 42nd, 98103.
Companis, Mission Workers for Seattle, 1111 Harvard AV&.,
98122. 328-6156. Cra~ Daling, drector.
Dgilty, Box 20315, 98102·1325 3?5-7314.
Evargsf<als Corcerned 781-6754.
Grace Gospel Chapel, 2052 NW €>4~ St, 98107. 784-6495. Sun,
/n\' mfy:~e:;;'~~;'!i~~ira, pest,. I
~ 1202 E. Pike SI., #930, 98122. 325--2421. Rev. Chen L
Stardlman, paS1or. Call f()( servce limes and locati:Jns.
Ortlrooo< Church ol lhe Moors, 5311 13th Aw. s ., 98106. 763-
24€9. ocan@aol.cotn. ~ sik!: hll):/tn:iembers.aol.rom/cxxm/
CMrtake MCC, PO Bax ffi12. Bellwue, 98000 885-0414. 12700
SE32rxlSt
Seatto First B'l)lol Clrtrch, 111 Harvard Ave., 98122. 325-0C!i1.
Rocllay A. Romney, ~stor.
Seattle Gay N..s, 704 E. Pike, 98122. 324-4297.
UCCUGC, 317'18th Ave. E. N4, 98112·5132 329·3l27.
Uritaria:n l esbians & Gays, 655635thAve. NE, 98115. 483-0045.
UniJersity Baptist Church, 4554121hAve., SE, 98105. 632·5188.
Anne Hall, assooiate pastor. A Welcoming & Affirming American
Baptist Ccngegatbn.
SPOKANE (509)· .
Attirmation (Unitad Methodists), 3 N. 9th St., Cheney, 99004.
299-2500. ,.
Emmanual MCC, PO Box 769, 99210. 838·0085. Sun.,
10:3'.lam., 7p.m. at w W. 4~ Ave.
Urirarian Churcl\ 321 W. Bl~ 99al4. &14-4802.
TACOMA (206)
Hiokl! Comm1'1ily Clllrch, 2!lJ8 s. :!llh St, 9MJ9. 47~23881
MCC, 2150S. Ct.0hmanAw., 98405-3438. 272·2382
VANCOUVER (2116)
MCC ot loo Gerr1Je Shefirer~ PO Box 5004, 9E688. 25,001.
West Virginia
MORGANTOWN (:i04)
Freedcrn FellONshp, PO Bax 1'552, 265(1;, 292-7784.
Wisconsin
FOX VALLEY (414)
Angel d H(!l8 MCC, PO Bax 672, Green Bay, 54305. 496-8688.
MADISON (606)
First Baptist Church, 518 North Franklin Ave., 53705. 233-1880.
Alan Newton, associate pastor. A Welcoming and Affirming
~r~;□tf;:,t~ega&.153701 83&8886 1001 UnM!~ity
Ave.
01 A Like Mnd. PO Bo< 0021, 53716-0021. 255-!ll92
MILWAUKEE (414) .
Dg,ily, PO Bo< 597, 53?01. 444-7177.
Lutherans COOcerred, PO Box 167~ 532JH676. 481-9663.
~.sro~~~.~1~~273-1991.
St. Camillus HIV/AIDS Ministry,. 10101 w. Wiscoosin Aw .,
53226.259-4ffi4.
United HIV Services, 10100 W. Bluemoond Rel, 53226. 259-
4610
Wyoming
0~ wall... Wa rad the space bu1 W)<rnirg dml have loo place.
Some area codes
have changed.
We hav e updated the Resource
Guide with new area codes
assigned by ·the phone company.
If you get a wrong number,
plea se let us know:
P.O. Box 8340
New Orleans, LA 70182
secs tone@aol.com
Metropolitaarne avs ote
againsPt resbyteri'afnid' elity
andc hastitya'm' endment
Chicago: "No morality police"
By Joanne von Alroth
Special to the Chicago Tribune
CHICAGO - Local officials of the
Presbyterian Church USA voted
overwhelming Jan. 14 against an
amendment that would have required
fidelity in marriage as a require,
ment for all church officers, including
ministers and elders.
The amendment, known as the fide)-·
ity and chastity amendment, was
voted down 320-167 by the Chicago
Presbytery at a meeting at the First
United Church of Oak Park. ,•
The Chicago Presbytery has 117
churches with rriore than 40,000 members.
·
A member of the church's ordination.
and human sexuality committee said
that the policy would ensure
that church officers led lives that
are in conformity with Scripture.
"The church is the last place I
would expect the morality police,"
said Gordon Zerkel, pastor of First
Presbyterian Church in Homewood
who opposed the policy. "We can go
forward or we can go back to the glory
days of witch hunts. We've been
there. We've done that."
Robert Badertscher, an elder at the
Village Church of Northbrook,
argued that officers of the church
"must be held to a higher stanaard
than the general membership" a's he
spoke for the amendment.
The Presbyterian Church has been
discussing the issue since 1978 and has
ordained non-celibate gays as ministers,
deacons and elders. Those on
both sides of the issue have feared
that the policy would cause the
church to splinter.
San Francisco: "No witch hunts"
By Don Lattin
San Francisco Chronicle Religion Writer
SAN FRANCISCO c Delegates representing
72 Bay Area churches voted to
oppose a nationwide crackdown on
gay and lesbian ministers, deacons
and elders in the Presbyterian
Church USA.
The vote was 179 for the change and
214 against the proposed amendment
to the church's constitution.
An. overflow crowd representing
churches in San Francisco, San Mateo,
Alameda and Contra Costa counties
packed the First Presbyterian Church
in San Mateo, listening to 13 speakers
on each side.
The proposed change in the constitution
would make it harder for gays
and lesbians to mini.~ter to people in
San Francisco, argued "''the --Rev ..
Timothy Hart-Andersen, pastor of
Old First Presbyterian Church on Van
Ness Avenue in San Francisco. The
amendment would punish gay people
for "simply being who God made
them."
The Rev. Mary Naegeli of Moraga
Valley Presbyterian Church in Contra
Costa County spoke in favor of the
tighter church standards, arguing
Presbyterians must stand against "a:
world where sexual anarchy reigns."
"We arereaching a point of moral
bankruptcy," she said.
At a national church convention in
June, delegates defeated a proposal to
allow local congregations the option
of ordaining gays and lesbians to
church office:
Instead, the convention adopted
stricter standards, voting · to change
the church constitution to limit ordination
to Christians who maintain
"fidelity in the covenant of marriage
of a man and a woman, or chastity in
singleness."
"That constitutional amendment
must now be approved by a majority
of the 171 regional presbyteries of the
Calvin Theological Seminary
terminates.p ro-gayp rofessor
'GRAND RAPIDS, Mich. - Dutch
theologian Dr. Jan Veenhof arrived
at Calvin Seminary this past fall
with widespread fanfare as the
seminary's second-ever "distinguished
visiting professor of theology."
Less than three months later, he
was terminated by the seminary
board of trustees for his pro-gay
views.
His position at Calvin Seminary
called for him to teach during the
fall of 1996 and 1997 as well as give
special lectures on theological topics.
While Veenhof's academic writing
led to significant acclaim in the academic
realm, his other writings led to
trouble in the United States. The biggest
problem centered on some of
Veenhof's less-known work, particularly
a chapter entitled "The Bible
and Homosexuality" which Veenhof
contributed to a larger book on homosexuality
entitled "Who Am I That I
May Not Do This?" This book
appeared ten years ago in the Dutch
language and until this winter Veenhof's
chapter had never been translated
into English.
Calvin Seminary was apparently
not aware of Veenhof's participation
in the book until it was called to the
seminary's attention by the conservative
publication Christian Renewal.
Veenhof, who left the United
States one day before his termination
on Nov. 15, could not be reached for
comment.
denomination.
As of rriid-J anuary, 15 presbyteries had
voted on the amendment. Eight
approved it,-and seven presbyteries,
including San Jose, voted against it.
■
The proposed
amendment would
punish gay people
for "simply being
who God made
them."
Conservative leaders in the Christian
Reformed denomination who are
often critical of Calvin Seminary
said they were pleased by Calvin's
prompt response. "We're happy that
they are sticking by the synodical
stand and that of course is what all
the conservatives are anxious about,"
said Rev. Andrew Cammenga, chairman
of the Interclassical Conference
of Christian Reformed Church conservatives
which had met earlier in
suburban Chicago to plan a response
to liberalizing trends in the CRC,
including the issue of CRC members
who have called for a revision of the
CRC's position .that homosexual
practice is contrary to Scripture.
On the other hand, gay Christian
Reformed minister Rev. Jim Lucas
expressed concern that the Veenhof
termination would have a chilling
effect on discussion of homosexuality
in Christian Reformed circles.·
"Basically what I would be concerned
about is the message that this
action might potentially send · out to
gay people that they're not welcome
in this denomination, that the church
is not willing to provide a safe place
for dialogue," said Lucas. "That's not
making a judgment about whether
they did the right or wrong thing, it's
only how I third< this decision will be
perceived by gays in the Christian
Reformed Church and outside the
· Christian Reformed Church."
Presbyterians like Sprott are especially
concerned about how the
stricter church. code will be ·enforced.
Some fear conservatives will begin
"witch hunts" for gays and lesbians.
"As a gay man, it directly affects
my participation in a congregation I
have been a member of for six years('
Sprott said.
"The proposed constitutional
amendment states that "persons
refusing to repent of any selfacknowledged
practice which the ,
confessions call sin shall not be ·
ordained and/ or installed as deacons;
elders or ministers ."
"Rev. Eugene TeSelle, a professor of
■ church history and theology at Van-------------••
derbilt University's Divinity School
"It's urban vs. suburban," said in Nashville, Tennessee, said he
Richard Sprott, a part-time professor fears that language will be selecat
California State University at lively used to go after church memHayward
and an openly gay elder at bers whose alleged sin is homosexual-
.. Montclair Presbyterian Church in ity, rather than those who are guilty
Oakland. of sins such as usury or gluttony.
PAGE 17 • SECOND STONE • JANUARY/FEBRUARY, 1997
National News MiMMMii
Third millennium may have already arrived
By David Briggs
AP Religion Writer
Luxury hotels in New York are
already planning $1,000-a-person
celebrations to usher in the year 2000.
On the other side of the world, in
New Zealand, the Millennium
Adventure Co. has secured the rights
to the world's "first light" on the
slopes of Mount Hakepa on Pitt
Island, just east of the international
date line, about 745 miles southeast
of Christchurch.
Discounting the fact there was no
year zero and following the Roman
calendar to the nice round number of
2000, most people will be celebrating
the beginning of the third millennium
after the birth of Christ the moment
the clock strikes midnight on the
final day of 1999.
However, for scholars who have
long claimed that Jesus was born earlier
than the traditional date, the
third millennium may . have already
begun.
According to one scholar who has
extensively researched the date of
the first Christmas, Christians may
have just missed the actual date.
Historian Paul Maier of Western
Michigan University, in Kalamazoo,
calculates that Jesus probably was
born in November or December of 5
B.C. .
"It was most likely during this [past
Christmas) season, 2,000 years ago,
■
between 7 B.C and 4 B.C.
One of the main problems with the
current dating is the Bible's reference
to King Herod's learning of Jesus'
birth and consulting with wise men
from the East. Herod would die soon
after, but historical sources indicate
he died in 4 B.C., making it impossi-
According to one scholar who has
extensively researched the date
of the first Christmas, Christians may
have just missed the actual date.
that the baby was born who would
change the world," says Maier,
author of "In the Fullness of Time ."
"This Christma s, then, is the sort of
milestone that only one generation in
30 has the chance to celebrate."
Scholars . who have tried to determine
when Jesus was born have generally
come up with a time somewhere
■
ble for him to have talked to the
wise men in A.O . 1, according to the
traditional dating system.
The original mistake, according to
Maier, was made by a sixth -century
Scythian monk named Dionysius,
who was responsible for the B.C. and
A.D. calculations. He was about five
years off in his calculations: Jesus was
born 748 years after the founding of
Rome, not 753, Maier said.
In addition to the timing of Herod's
death, there are other chronological
markers that support a nativity date
during 5 B.C., Maier said.
If Jesus was born later than 5 B.C.,
he would have been .too young to fit
with the Gospel of Luke's report that
he began his ministry at about 30
years of age, Maier said. The testimony
of the church fathers also sup ports
a date closer to Herod's death,
although the events that occurred
before his passing make it unlikely
the first Christmas would · have
occurred in 4 B.C.
Since there is no year zero, that
means the third millennium after the
birth of Christ probably started in
November or December 1996, according
to Maier. ·
He says recognizing the date is
important.
"We only have one crack at it," he
said in an interview. "If we ·miss it
this time, we have to wait another
J,000 years."
Baptist woman's ordination becomes hot issue
. GREENVILLE, Ky. (AP) - Two Baptist
ministers, a husband and wife,
are caught up in a women's ordination
controversy that has escalated to
involve the Baptist association in one
,,,14J:11i=t• ji!
(~'~f•._,,v~r-~:·,~\.·· .. I~ - . /!\, ,~. . ,
. I) ,: lii ;. ; -;
{fl :., { . (• {
1.· t ·: in:;
We are a Christian community of men
and women from various Catholic and
Protestant traditions involved in minstries
of love, compassion and reconciliation.
We live and work in the world,
supporting ourselves and our ministries
and are inspired by the spirit of St.
Francis and St. Clare. We are not
canonically affiliated with any denomination.
For more information or a copy of our
newsletter, Footsteps, please write us:
Vocation Director
Dept. 55, PO Box 8340
New Orleans, LA 70i82
Mercy of God Community
western Kentucky county .
The Muhlenberg Baptist Association
has set up a committee to determine
the best way to handle concerns
within the organization about the
Rev. Angie Flack's ordination .
Her husband,the Rev.David Flack, . .
has been pastor of Drakesboro First
Baptist Church since last spring.
The committee could · recommend
"withdrawing fellowship" from Drakesboro
first Baptist, to tc,lerate the
situation, · or to take a position ·
against women's ordination without
taking action against the congregation,
said the Rev. James Shutt.
Shutt, pastor of Calvary Bapti.st
Church in Central City, made the
motion to have the committee
appointed .
A credentials committee of two
preachers and one layman is expected
to recommend a course of action to the
: association's executive committee.
Shutt agrees Baptist congregations
are autonomous. "That's not our purpose
to usurp the authority or autonomy
of the local church . This is an
.associational matter now."
Yet, he notes, member churches
agree to certain doctrinal statements
when they join . the association. "It's
doctrine that binds us together,"
Shutt said .
He opposes' Angie Flack's ordination,
he said, because "we consider it
PAGE 18 • SECOND STONE • JANUARY/FEBRUARY, 1997
a scriptural matter."
The Bible only speaks of ordination
of pastors and deacons, Shutt said .
. And all the qualifications listed for
. those jobs in the Bible mention men
candidates, not women, he said.
Tbe ... Rev, Charles Midkiff, pastor_<:,£.
Greenville First Baptist Church, supports
the couple under fire.
Midkiff said while the perception
among some local Baptists is that the
Flacks "have just kind of come here
and rubbed this in our face," the
Flacks are not campaigning to win
acceptance for women's ordination .
Angie Flack isn't on staff at the
Drakesboro church but she does teach
a teen-age Sunday school class and
sings in the choir.
She works part-time for· a statewide
Baptist counseling agency in Hopkinsville
and Madisonville. She's
also doirig a clinical residency in pastoral
counseling with Alliant Ment.al
Health Services in Louisville.
Her status as an ordained minister
became controversial when her ·husband
listed her as an ordained church
member a few months ago on an
annual report filed with the association.
Churches usually list all their
ordained members on the reports,
whether they are staff members or
not, Midkiff said.
Yet the Drakesboro congregation did
know about Angie Flack's ordination
when it called David Flack as pastor,
the Flacks said ;
Indeed, that has been one of the
objections opponents in the association
have raised in discussing action
againsUhe churdl. _
They say the Drakesboro church
knew about the Muhlenberg Association's
position on ordaining women. In
fact, in the association, women aren't
allowed to serve as messengers, or
local church representatives, at associational
meetings.
The Flacks were ordained in the
same ceremony at David Flack's
home church in Forest City, N.C., in
1993.
Angie Flack sees her ordination as
crucial to her work as a counselor.
"My ordination," she said, "gives
me accountability to a community of
faith as a minister," just as her
accreditation with the American
Association of Pastoral Counselors
makes her accountable as a counselor.
"I do consider myself first of all a
minister," she said.
Mrs. Flack, who said the entire controversy
has .caused her "some
sadness," has rejected suggestions by
association members that she send
her ordination papers back to the
church that ordained her.
''That's not even an idea I can entertain,"
she said .
National News
Lutheran statement on sex emphasizes fidelity
By David Briggs
AP Religion Writer
It makes no mention of masturbation
and contains no biblical discussion of
homosexuality.
It emphasizes the goodness of sex
within marriage, but it makes no
definitive statement condemning sex
outside marriage_.
After years of heated discussions,
the Evangelical Lutheran Church in
America has decided to just say no to
sexual controversy and · to release a
pastoral. statement concentrating on
areas of agreement.
"We pray for the grace to avoid
unfair judgment of those with whom
we differ, the patience to listen to
those with whom we disagree, and
the love to reach out to those from
whom we may be divided," the
ELCA Church Council said in a statement
sent to the church's 11,000 congregations.
After riling some of its 5 million
members with a draft statement saying
the Bible supported homosexual
relationships, then coming up with a
more moderate one that alienated
· both liberals and conservatives, the
church decided at its biennial assembly
in 1995 to postpone aclion indefinitely
on a chu.rchwide statement on
sexuality.
Seven years of discussion had failed
to produce any consensus on issues such
as the ordination of gays and lesbians
and the blessing of same-sex relationships.
To give the church some breathing
room, officials decided to take a pub-
NewW aysM inistrfyo teedto .
moveT oledow o~hop
TOLEDO, Ohio (AP) - Frank DeBernardo
has · been helping R_oman
Catholic gays and lesbians return to
the church by holding workshops
that promote understanding and
healing.
But DeBernardo said Nov. 12 he's
dis .appointed that the Roman
Catholic Diocese of Toledo has pro
·1ubited his New Ways Ministry from
holding a workshop at a local
church .
"I'm disappointed because we are a
Catholic organization. We work primarily
with other Catholics and we
present Catholic documentation on
gay and lesbian issues. And yetthe
church won't allow Catholics to discuss
this issue in a Catholic setting,"
he said .
Bishop James Hoffman canceled the
Mount Rainier, Md.-based New
Ways' workshop scheduled at Our
Lady of Lourdes Church because the
group's teachings run counter to the
church, the Rev. Donald Heintschel,
. spokesman for the diocese, said.
The group, formed _in 1977, attempts
only to "build bridge:, between the
gay and lesbian commurllty and the
church," DeBernardo said.
. The group has held workshops in
two-thirds of th_e nation's 151 dioceses.
New Ways has been banned from
Catholic churches in other dioceses,
DeBernardo said. He did not say
where.
"We've always found a Protestant
church nearby that was hospitable
and accommodating," he said. The
Toledo meeting was moved to St.
Mark's Episcopal Church.
DeBernardo said his group asked
the diocese for permission to use a
church. The pastor of Our Lady of.
Lourdes agreed. When Hoffman·found
■
"Holding the
meeting in a
Catholic church
setting would
have been a
great sign of
welcome and
hospitality ... "
out, he canceled the meeting:
■
"Holding the meeting in a Catholic
church setting would have been a
great sign of welcome and hospitality
to people ·who want to reach out to
homosexuals. But our work goes· on,"
said DeBernardo', who is gay.
"The Catholic Church in America
often stresses the family, to the
exclusion of those in nontraditional
families. We face misunderstandings
based on myths and stereotypes. And
sometimes, those translate into official
. practice."
lie stand on areas i1;1w hich there is
consensus, such as opposition to
pornography and prostitution.
The latest statement - "Sexuality:
Some Common Convictions" - begins
by saying that Scripture is the "source
and norm of our proclamation, faith
and life as a church.
"In Scripture we read that God
created humankind male and female
and 'behold it was very good,"' the
statement says, referring to the creation
passage in Genesis.
And church leaders refer back to the
Ten Co.mmandmerits in encouraging
truth•telling in all relationships,
condemning sexual desire that lures
people away from their spouses or
family and considering marriage · a
sacred u_nion.
In a section on marriage; <l!u:rch
leaders say it is a lifelong covenant of
faithfulness b.etween a man and a
woman, and that in marriage two
people join "in a personal and sexual
union that embodies God's loving purpose
to create and enrich life."
Later, the church leaders "affirm
the importance of education about
sexuality . that emphasizes respect,
mutuality, responsibility and
abstinence outside of marriage."
In a special message to single adults,
however, abstinence is not mentioned.
''Tlus church seeks to be a place
where, as sexual beings, single adults
can find guidance for their particular
spiritual, ethical, psychological and
social issues," the statement said.
And while emphasizing monogamy
and abstinence, the church also advocated
sex education about practices
intended to prevent the transmission
of disease during intercourse.
The document does not take a stand
on ·homosexuality, but says that
Christians are called to respect the
dignity of all persons, whatever their
sexual orientation.
Church leaders did condemn as sinful
such practices as adultery, sexual
abuse, promiscuity, prostitution,
pornography, and sexuality in media
and advertising that emphasizes sexual
gratification apart from marriage
..
"To a world obsessed wi.th sexual
self-fulfillment, divided by differ-
■
Seven years of
discussion failed
to produce any
consensus on
issues such as
the ordination of
gays and lesbians
and the blessing
of same~sex
relationships.
■
ertces over sexuality and weary of
how sexuality is abused, the message
of the grace of God lightens our burdens,
lifts our spirits, renews our commitments,
and reminds us of the deepest
basis for mutual respect - the love
of God we have in Jesus Christ," the
statement concludes.
Disney profits up
THE WALT DISNEY Company continues
to feel no impact from boycotts
by the Southern Baptist Convention
and the Assemblies of God. The company's
fourth quarter profits rose 27
percent to $858 million. Executives·
cited strength in all three of its major
divisions.
l'TIGAYELLOWPA GES TM INFORMTINHGEL ESBIAGNA, YB,I SEXU&A[LT I
~ TRANSGENCDOEMRM UNSIITNYC 1E9 73 ~
Complegtaey -lrlenrdeisyo urcaensdb usinessaecsc:o mmodatbioanrssb,, o okstordeesn, tistdso, ctorlsa,w yers,
therapisttrsa,v esle rvicepsr,i nterOsr, ganizatiMone,d, iaR,e ligiogurso upHs,e lplin e&s A .I.D.SHJ.I .Vre. sourc. es
Listingbsro kedno wbny S lale& C ilyI.n de&xf asat ccespsh onleis t.U PDATAENDN UALLY.
For an •ppllcatlon to be listed (no charge), or for details of currenl editions and prices,
or Informationa bout mallingl abels, pleases end a seH-addressedst ampede nvelopet o
Renalss■ nce House, PO Box 533-SS, Village Station, New York, NY 10014 (212) 674-0120
You can order directlyf rom the addressa bove,o r you can find us.yourl ocal gay-friendlyb ookstores.
II you wish to order by phone with a credit card, please call A DIFFERENT LIGHT 1·800-343-4002;
FAX( 212) 989-2158;o utside USAa nd Canadac all 1-212-989-4850(.A DifferentL ight has stores in
New York, Los Angeles, and San Francisco. They are not involved with production or publication of
Gayellow Pages, so please don~ call them except to order.)
:t:~~~TJ'n':~e:e:;:/,;·rfnf!s,/;l'::;/t;'e·/r:v-,;rg;ei:::iisr;{,v:~~~ ~~;~~~: 7':::a::1;~i1:est ~iaff ej·it
the information contained in the Gays/low Pages.• Pat C•llfla, The Advocattl Ar/visor
•sy far th_e most comprehensivea nd up-to-dateg ay guide . •• Gayel/owP ages. .• includest he standarde_n triesf or
barsa nd restaurant.s. . But the GayelfowP agese xcelst hankst o its additionaall phabetizedli stingsb y cityf or
::gfC:'?!/m~~':;~;~r~f:!'=t{;',~;i(f:/:~:~~#;1(~:9,~~fC:J,:;: c::. f:S'g;~~ 8a'::Ji:'·i:}~/t1} p,~: fo'°:,~ier how
unlikelyt he serviceo r remoteth e town·,it'sp robablyli stedi n the Gaye/lowP ages. ... Hardl.ya weekg oes by thati t
is not consuMedin the Out offices.·. Reviewedb y.Jeff Howells, OUT( Pittsburgh, PA), Oecemb6r1 994
•Foro v~r1 2y ears Gayel/owP agesh as been ourm ost-usedr esourceb ook. We recommendit to eve-'>p.e'r. fo""e_r,
~=,~~~{;u~~5Jt1~~g:,':gP~J~:8.J:;';;/,'j ';:',/~%~':ng%gr,~:;f ~In' c;o;n;ta~ctw ;ihth.I; t'sst Che :fe
PAGE 19 • SECOND STONE • JANUARY/FEBRUARY, 1997
National News
Smvey says ID1Churched rank Baptists with high negatives ·
BIRMINGHAM, Ala. (AP) - Southern
Baptists are weighing the wider
implications of a 1995 survey that
shows their faith with the highest
negative rating of any Protestant
denomination . It was conducted in
suburban Washington, b.C. by Southern
Baptist associations in the area.
PROTESTS,
From Page 1
sage of "God Hates Fags."
Phelps and the church's members
regularly picket in public places.
They have been accused of using vulgar
language and of being abusive but
they deny doing so.
In 1995, Phelps and others traveled
to San Francisco to picket that city's
gay pride parade .
"The whole thing is calculated to
warn this evil city that they're going
the way of Sodom," Phelps said then.
Phelps and other Westboro Baptist
members targeted St. David's after
its leadership criticized the picketing
ministry. "Fag church" was one of
the signs pickets toted while they
marched outside St. David's.
The Episcopal church went to court
and complained that the picketing
created a nuisance for people attending
worship services.
A state trial judge agreed and issued
a temporary restraining order. A
state appeals court upheld the order,
and the Kansas Supreme Court
rejected Westboro Baptist's ensuing
appeal on Sept. 9.
In the appeal acted on Jan. 21, lawyer
Margie Phelps argued for the
church that the state courts wrongly
DISCRIMINATION,
From Pagel
friend and would not allow him to
have a gay sponsor .
Boettcher is suing the Salvation
Army for $2 million under Portland's
ordinance that protects gays and lesbians
from discrimination.
Salvation Army attorney Blair
Allan in Los Angeles had not yet seen
the lawsuit, so couldn't comment on
Boettcher's allegations;
Allan said the Salvaiion Army's
mission statement indicates that the
charity does not discriminate against
gays and lesbians in providing social
services.
But the lawsuit claims that the
religious component of the Salvation
Army became intertwined with its
social services.
The survey, involving 1,300 telephone
interviews, found 12.2 percent
of people who are not active in a
church gave Southern Baptists a
negative ranking, a percent surpassed
only by Black Muslims (22.7), Mormons
(17.3) and Muslims (1,5.0).
Roman Catholics, at 12 percent, folconcluded
"that a church building is
entitled to the same level of privacy
as a residence."
The appeal also contended that St.
David's congregation had waived
any privacy interest claim by engag-
■
"Fag church" was
one of the signs
pickets toted while
they marched outside
St. David's.
■
ing in counter-picketing before its
court complaint was filed.
"It is incredible that · after many
months of picketing by .its members,
St. David's filed a petition and affidavits
claiming that picketing on the
public sidewa1ks outside the church
building constituted a private
nuisance and interference with the
worship experience," the appeal.
said .
From the early 1980s to 1992, th ~ .
Christian charity's theological position
statement described homosexuality
as deviant behavior . The Army's
current position statement says a sexual
relationship is intended to be between
a woman and tnan, citing the
Bible's book of Genesis.
Courts have upheld Portland's antidiscrimination
ordinance, said Madelyn
Wessel, a city attorney who
helped write it five years ago .
"Would it be illegal if the Salvation
Army discriminated against
African-Americans in its drug treatment
program? If it were, then it
would also be prohibited for them to
discriminate ag~nst a gay or lesbian
person under the city_ordinance," she
said.
PAGE 20 • SECOND STONE • JANUARY/FEBRUARY, 1997
lowed Southern Baptists.
Viewed by the unchurched as having
the least negatives were Luther- ·
ans (a 2.4 negative rating), United
Methodists (2.8) and Presbyterians
(3.8).
"While one must be careful in making
inferences about areas of the country
outside the · metropolitan D.C.
area, the similarity of results with
other national studies indicates that
some of the findings may be applicable
to other metropolitan areas," said
Research Review, a newsletter of the
Southern Baptist Convention's Home
Mission Board, which published the
survey findings in its summer issue.
"While not critical, Southern Baptists
do have a public relations problem
that is not shared by Baptists
generally," the newsletter said.
Bill O'Brien, executive director of
the Global Center at Samford University's
Beeson Divinity School in
Birmingham, said the unchurched
may look with disfavor toward the
perceived threat of proselytism, particularly
from Muslims, Mormons and
Southern Baptists.
"In a pluralistic mindset; you tend to
have a negative reaction to any group
perceived as pushing its views on-you
or that tends to be exclusivist," he
said.
VATICAN,
From Pagel
ordains women. The pope has called
the practice an "obstacle" to unity
with the Catholic church.
In January, a Sri Lankan theologianpriest
was excommunicated for challenging
the pope's authority and
several core church teachings. Among
his arguments are that women should
be ordained.
Despite the Vatican 's numerous
efforts in recent years to quash the
debate, the issue of ordination of
women will not go away .
In 1976, the doctrinal office issued a
major statement on the issue. When
Anglicans opened the door to women
priests, John Paul responded with a
1994 apostolic letter seeking to shut
the door on women priests. After some
clergymen expressed doubts, Cardinal
Joseph Ratzinger, head of the doctrinal
congregation, formally reiterated
that John Paul's stand was
"definitive ."
All three documents are in the book,
which includes writings by European
theologians, the late American Cardinal
Joseph L. Bernardin and others.
He said Southern Baptist infighting
between conservatives and moderates
since ·1979 may also have added to
the negative impression.
"Stereotypical images may get reinforced
by events like the controversy
we've had," said O'Brien.
The survey found four out of 10 people
interviewed were not active in a
church, a ratio consistent with other
national surveys, according to the
report.
When asked about the greatest concerns
in their community, 43 percent of
all 1,300 respondents gave answers
that fit the catego ·ry "safety and
crime," followed by "don't know"
(12.9 percent), "schools" (11.8) and
"jobs". (10.1).
''To a significant extent, what is not
being mentioned as concerns by either
group are abortion, the lottery,
prayer in school, racism and politics,"
the newsletter said. "While a
word needs to be spoken about these
moral issues, Southern Baptists often
fail to speak to those areas that concern
people most."
The poll was conducted for Southern
Baptist associations in Virginia,
Maryland and Washington, D.C.
Phil Jones, a spokesman for the board
in Alpharetta, Ga., said there was no
margin of error published with the
survey's findings .
At a news conference, Bishop Angelo
Scola called the book "an obligatory
point of reference" on the matter.
Scola heads the Vatican's prestigious
Lateran University.
In summing up the church'~ arguments,
Scola said:
"The church does not have the
power to modify the practice, uninterrupted
for 2000 years, of calling
only men to the ministering
priesthood, in that this was wanted
directly by Jesus."
He cited arguments that Jesus
decided to choose only men for the 12
apostles and that the priesthood is
"objectively linked to the male sex of
Jesus."
On another issue, John Paul called
the practice of marriage by divorced
Roman Catholics .a "moral disorder."
In addressing a meeting of the Vatican's
Council on the Family, he also
assured such individuals that they
remained members of the church,
which he said should make greater
efforts at counseling troubled couples.
World News
Canadian Anglican bishop
St.JPIX)rts gays, l~bians
THE ANGLICAN BISHOP of the
Diocese of New Westminster, Vancouver,
B. C. spoke in support of fuller
inclusion of gays and lesbians in the
life of the church in an address given
at St. Leonard's Church in Toronto,
Ontario on Sept. 27. Here are some
excerpts from Bishop Michael
Ingham' s statement: ·
Three years ago, in July 1993, we
held a debate in Vancouver between
John Stott and Bishop Spong.
Both men spoke passionately and
persuasively . They spoke with an
evident measure of respect for each
other. But what they described were
two fundamentally different understandings
of human sexuality, human
freedom, the interpretation of Scripture,
and indeed the Gospel itself,
and they were applauded by two
quite different sections of the imdience.
.. .In the last few years I have m<;>ved
over from one side to the other. I no
longer believe some of the things I
once did.
I continue to believe that sexual
activity needs to be between people of
relatively equal power, between people
who have both the maturity and
security to give themselves freely to
each other in mutual -Jove, and that
all forms of exploitation and degradation,
coercion and manipulation,
are morally wrong.
But I no longer believe that only
heterosexual people are capable of
such sacramental relationships, and I
no longer agree with the double standard
our church has imposed on gay
men and lesbians as a condition of
their inclusion within the Christian
community.
I've crossed over from one side of the
divide to the other rtot because I've
lost sight of the Gospel, but because
the Gospel itself cannot and will not
sustain continued discrimination
against people simply because they
are attracted to others of the same
sex. I believe the Gospel of Jesus
Christ now requires us to recognize
the full humanity of every child of
God, whatever their sexual orientation.
There is nothing in the teaching of
Jesus which supports [rnis]treatment
of gay men and lesbians. On the contrary,
it's hard to imagine our Lord
condoning the contempt that has been
directed against this community in
his name. He seems to have been far
more concerned with justice and with
love than with male and female
anatomy. His whole life was a demonstration
of the importance of faithfulness
in relationships . He revealed
a faithful God . He taught us the
meaning of fidelity. He remained
faithful to us even unto death .
Vatican forms study group on
inclusive language
By Daniel J. Wakin
Associated Press Writer
VATICAN CITY (AP) - A drive by
American Roman Catholics for gender-
neutral scripture readings got a
boost Dec. 14 when the Vatican said
that a working group would give
their readings a final review.
The American bishops conference
prepared a revised English edition of
Mass readings from the Bible four .
years ago containing inclusive language,
and has been seeking Vatican
approval for it.
The bishops asked to meet with
Vatican officials to make their case.
Seven U.S. cardinals sat down Dec. 13
with Cardinal Joseph Ratzinger,
head of the Congregation for the Doc-.
trine of the Faith, and other church
officials.
The result was the working group,
which Cardinal William Keeler of
Baltimore said would "essentially
(grant) approval of what's been
prepared."
The scripture "will be sensitive to
the ear of the typical person in a pew
in the United States," Keeler told
The Associated Press.
The American bishops lost a similar
battle over the 1994 English editiqμ
of the church's catechism, a compendium
of Roman Catholic teaching,
when the Vatican ruled out such
changes .
Papal spokesman Joaquin NavarroValls
said a working group including
American bishops and Vatican officials
responsible for doctrine and worship
will begin meeting early this
year to make a "final review" of the
texts. ·
The American cardinals were Keeler,
Bernard Law of Boston, John
O'Connor of New York, James Hickey
of Washington, D.C., Roger Mahony
of Los Angeles, Anthony Bevilacqua
of Philadelphia and Adam Maida of
Detroit.
JANUARY /FEBRUARY 1997 OUTREACH PARTNER REPORT
The Jan/Feb '97 is~ue is our 50th issue anniversary! 800 copies of this issue were
distributed by Outreach Partners in seven communities. That number is down from
previous issues . The fewer copies may be attributed to our having to plan distribution
during our Outreach Partners' busy holiday season.
The Outreach · Partner program helps local ministries make Christ known in their
gay and lesbian communities by providing free copies to distribute at gay pride
events. at P-FLAG meetings, in bats . etc. The local ministry receives free advertising
space in Second Stone. inviting everyone who reads a copy to visit for worship.
Partners considering outreaching with the Mar/Apr ·97 issue should get their free ad
to us by March 1. (Ad size is 2 1/2" wide by 3" tall.) Be sure to include in your ad your
logo, address and phone. service or meeting times, and A .CALL TO ACTION like
"Come visit us at..." or "Call for information about.."
In determining the number· of copies you need. consider stacking 10-20 copies at
gay pride events. PFLAG meetings . gay bars. etc . Multiply every location you think
of by at !~st 15. And remember how advertising works. Most often it takes 100
people to see your ad before you get your first response. And remember how outreach
works. You may not get a response right away. You are planting seeds.
The Ou1reach Partner program is a community fund which looks like this right n~w:
MARCH/APRIL '96
MAY/JUNE '96
JULY/AUGUST '96
SEPI'EMBER/OCTOBER '96
NOVEMBER/DECEMBER '96
First Congregational UCC 100 copies
Abiding Peace Lutheran Church 250 copies
Community Gospel ChurcH 100 copies
Park Avenue Christian Church 50 copies
Holy Trinity Church (Memphis) 100 copies
Dayspring Christian Fellowship 100 copies
Celebration of Faith 100 copies
Community of Bethel 250 copies
Thirdffrin _ity Lutheran 50 copies
Gerry Young KC MO 200 copies
TOfALEXPENSES
CONTRIBUTIONS
Balance forward
Abiding Peace Lutheran Church
Bethel Evangelistic Ministries
Abiding Peace Lutheran Church
Holy Trinity Community Church (Memphis)
Park A venue Christian Church
First Congregationa l Church
Wiregrass Community Fellowship
Holy Trinity Community Church ·(Dallas)
Community Gospel Church
Craig Hoffman and Allen Harris
Celebration of Faith
Celebration of Faith
Third/Trinity Lutheran
Freedom in Christ
Tor ALCONTRIBlJ!lONS
CONTRIBUTIONS IN EXCESS OF EXPENSES
83.11
272.29
279.86
323.72
27.79
59.37
25.11
14.97
24.18
24.18
29.24
56.67
14.97
52 . 10
1287.56
639.97
59.37
60.00
50.00
50.19
25.00
57.71
25.00
50.00
25.00
200.00
125.00
40.00
35.00
57.07
1499.31
211.75
Please support the Outreach Partner program fund in whatever way you are able. If
your church or organization would like to participate in this program. please follow
the guidelines above or see page 15 in the Nov/Dec '96 issue. For information call
(504)899-4014, write to P.O . Box 8340. New Orleans, LA 70182 or e-mail
secstone@aol.com.
PAGE 21 • SECOND STONE • JANUARY/FEBRUARY, 1997
;. •
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PAGE 22 • SECOND . STONE • JANUARY/FEBRUARY, 1997
SINCE
1988, A
FRIEND
FOR THE
JOURNEY
Second Stone The National Ecumenical And
Evangelical Newspaper About Being
Gay And Chrlstla _n
Patient with HIV calls
himself a srnvivor
By Karen Garloch
The Charlotte Observer
Steve Dalrymple was 22 when he
found out he was infected with HN.
It was l986, five years after the
mysterious -immune system disorder
called AIDS showed up in the United
States.
Back then, people with AIDS didn't
live long . Dalrymple figured he had
two years.
So he partied a lot and drank all
night with friends. He flew to Cancun
and New York. He charged up his
credit cards - more than $15,000 for
TVs, VCRs, stereo equipment and all
the things he didn't have time to
save for.
Ten years passed.
He's still alive.
He's never even been sick.
Anti-AIDS drugs have kept Daliymple's
immune system strong, and a
good therapist has helped restore
hope for the future. He's paid off his
bills and plans ·to move out of his
. mother's house . He's thinking about
quitting his job delivering packages
to start a career as a computer consultant.
Instead of waiting to die, he's planning
to live.
It's a transformation common to
many people with HIV infection
today.
New drugs, called protease inhibitors,
in combination with older drugs
are prolonging lives by reducing the
levels of virus in the blood. Doctors
and patients are daring to think of .
AIDS as a long-term chronic illness
instead of. a quick and .certain death
sentence.
"It's a new era," said Dr. Lewis
Schrager, an AIDS researcher at the
National Institute of Allergy and
Infectious Disease. "The question is
how far can we take this?
"Our goal is eradication (of the
virus), and it's still not clear whether
that is achievable. But a few years
ago, it was unthinkable. Now it'.s at
least thinkable." ..
At the heart of this revolution is a
new class of drugs called proteas e
(PRO-tee-ace) inhibitors that
appear more powerful_than any previous
t,.IDS drugs. The first of these
new drugs was approved by the federal
Food and Drug Administration
toward the end of 1995.
Protease inhibitors work by blocking
an enzyme - protease - that is critical
to the virus's ability to reproduce .
The drugs are used in combinations
with older medications, called
nucleoside analogs. The older drugs,
such as AZT, interfere with viral
replication al an earlier stage in
HIV's life, but the virus quickly
develops resistance to their effect.
Combining the two types of drugs -
to attack the virus at different stages
of reproduction - has produced
remarkable results in some patients.
The effect is measured by counting
''.viral load" - the amount of viral
genetic material in a person's blood .
No one knows yet whether a reduced
viral load means that the virus hs1s
disappeared or that it's -hiding out
elsewhere in the body. It's too early
to know if the drugs will significantly
increase survival time.
"The studies haven't gone long
enough to find out," Schrager said.
" ... But there's a lot of reason to be
optimistic."
With new hope and health come
psychological adjustments. People
who have been planning their funerals
suddenly face futures and choices.
"The revolution going on around
these medications has enormous
implications," said Bob Barret, a
University of North Carolina coun-
Art museum calls attention to
AIDS among Native Americans
By Jerry Nachtigal
Associated Press Writer
PHOENIX (AP) - In the American
Indian community; AIDS is a silent
killer that no one talks about.
"There's still a lot of taboos and
cultural implications about AIDS
with Indian people," said Dr. John
Molina, associate director of ambulatory
care at the Phoenix Indian Medical
Center .
The Heard Museum, renowned for its
collection of American Indian art,
wrapped · "Earth Song," its bestknpwn
sculpture, in black nylon Dec. 1
to call attention to the AIDS problem
among Indians on World AIDS Day.
"It's very important that people
know that the Native American community
is being devastated by this
epidemic," said Margaret Archu_leta,
the museum's curator of fine art. "The
ratio of a Native American woman's
ability to contract the disease is
three times higher _than the general
population .
"That's pretty devastating."
AIDS cases among Indians in the
United States have doubled in three
years, to 1,439 this year, and another
10,000 are infected with HIV, the
virus that causes AIDS, officials
said .
And once they are .diagnosed with
HIV; Indians on average have a 50
percent shorter life span than any
other ethnic group with the disease.
"We see a lot of people coming from
the rural areas seeking anonymity,"
said Connie James, a medical center
spokeswoman. "It's a very shamebased
disease and they don't want it
to reflect on their families."
, Molina, who is an Indian, said many
Indians believe AIDS is contracted
beca_use the person "broke this taboo
or there was something wrong in the
behavior or actions of the individual."
Many of those infected seek traditional
healing frommedicine men.
"By the time they go to their physician,
it's probably the later stages" of
the disease, Molina said.
But the future isn't hopeless, he
said .
"It's gaing to-take time, but I'm very
optimistic. In time, I think we'll be
able to catch up and educate our people
and find ways to work with them
and treat them," Molina said.
seling professor and Dalrymple's
therapist.
"All of our training is based on the
underlying certainty of death in the
short term, not the long term . A Jot of_
that work was about giving up."
Instead, he and other counselors are
now trying to give AIDS patients
realistic hope and help them
embrace a life they thought they'd
lost.
Barret tells of one Charlotte man
who was so ill two years ago that he
ended his career and gave his heirs
their inheritance. Then he started
taking a protease inhibitor, and in
the last year, he's been feeling well.
"He's watched his (viral load)
numbers improve with disbelief and
fear," Barret said. "He realized he
had to completely reorient his life . ..
He faced career and personal decisions
that overwhelmed him."
Barret is pleased about the . new
drugs, but he also sees patients for
whom protease inhibitors don'.t work
or who can't afford them.
He doesn't want to instill false
hope.
"There's always the possibility
that over time these medications
will prove ineffective," he said. " ...
But if this holds up - and a lot of people
say it won't - we've got a whole
new ball game."
A compelling source of
hope in a world gone mad
with hopelessness.
The Witness considers today's
societal, cultural and religious issues
from a left-wing, Anglican and
frequently iconoclastic perspective.
Each issue is topical; study guides
and back issues are available.
For more information and /or a
complimentary copy, call: 313-962-
2650; fax: 313-962 -1012; e-mail:
The Witness@ecunet.org. $25/10
issues. Checks, Visa and Mastercard
accepted. The Witness, 1249
Washington Blvd., Suite 3116, Dept.
SS, Detroit, Ml 48226.
PAGE 23 • SECOND STONE • - JANUARY/FEBRUARY, 1997
'Threshold'' meetings provide txm
for Reconciling Congregation Program
OVER 400 UNITED Methodists met
in 18 regional gatherings this past
fall to work for fuller inclusion of
gay, lesbian, and bisexual persons in
the church. Building on the powerful
"Open the Doors" campaign at the
United Methodist Church's quadren- ·
nial conference last spring, participants
"crossed a thteshold" into
0higher levels of networking and
activism, according to organizers.
The ''Threshold" meetings were
organized by the Reconciling Congregation
frogram, a national network of
117 United Methodist congregations,
· 16 campus ministries, and six regional
conferences that publicly welcome all
. persons regardless of sexual orientation.
'These meetings have generated
such energy and spirit for our
movement," said James Preston, outreach
coordinator for the Reconciling
Congregation ·Program. '' A growing
resolve to making our church · more
welcoming to gay, lesbian, and bisexu.
il persons is emerging across the
cduntry. We have truly crossed a
major threshold."
The meetings were held in numerous
cities across the country including
Seattle, Omaha, Fort Worth, Brunswick,
Maihe and Billings, Montana .
Similar gatherings have been scheduled
in eight additional ar!!as in
early 1997. ·
erated creative strategies for continuing
the expansion of the Reconciling
Congregation movement. Groups
planned to increase local organizing
by recruiting additional Reconciling
United Methodists, impacting
regional conferences through legislative
action, and creating resources for
supporting congregations and campus
ministries in the process of becoming
"reconciling."
Reconciling United Methodists will
gather in Atlanta, July 24-27, for the
fifth national Reconciling Congrega.
hon convocation. About 500 people
are expected to attend the weekend of
celebration, worship, grass roots
training, and reflection.
Events
Announcements in this section are provided
free of c/rarge as a service to Christian organizations
. To have an event listed, send information
to Second Stone, P.O. Box 8340.
New Orleans. LA 70182. FAX to (504)899 -
4014, e-mail secstone@aol.co~ . ·
The Evangelical Network _
10th Annual Conference
FEBRUARY 21-23, The Downtown Ramada
lrin in Phoenix is the setting for this conference
themed "A Time T_o Heal," focusing on
an exploration of .spirituat', emotional and
physical healing. The conf~rence offers
workshops, worship services; fellowship
and sharing. For infonnation write to '<TEN,
P.O. Box 16104, Phoenix, AZ 85011-6104.
· The "Open the Doors" campaign; a
national witness to the April, 1996
General Conference of the United
Methodist Church, sought-to redirect
the church's focus from judging lesbi- Other Sheep Worship Service
an, gay, and bisexual persons to
"opening the doors" to all .persons, FEBRUARY 23, The sexual minority
. regardless of sexual orientation. community of Richmond, Indiana, and
vicinity is invited to worship together.
Over 10,000 publicly identified Rec- The service will be hosted by Other
onciling United Methodists carried Sheep, an inclusive, ecumenical ministryout
creative . witnesses calling the in-formation in Richmond. To ensure the
church to open its doors. As a result of privacy of the gathered community, details
the campaign, the Reconciling Con - of time and location wiU be provided to
gregation Program has a greatly interested persons who contact Other
expanded grass roots constituency and · Sheep by mail at P.O. Box 2448, Richa
higher national profile, leaders mond, IN 47375, by telephone at 317-
say. 966-4458, or by e-mail at
Designed as opportunities for grass crameba@earlham.edu. Additional services
roots organizing and networking, will be planned fpr the fourth Sunday of
"Threshold" meetings celebrated the subsequent months if sufficient interest is
· success of "Open the Odors" and gen- indicated by the community.
PAGE ,24 • SECOND STONE • JANUARY/FEBRUARY, 1997
Church & Or anization News
UFMCC's big
dream comes true
THE UNIVERSAL FELLOWSHIP of
Metropolitan Community Churches
moved into its new headquarters last
fall. UFMCC founder Rev. Troy Perry
and others campaigned tirelessly to
raise funds to purchase the new facility.
The church's offices had been in
the previous location for 18 years. It
took the entire fellowship staff,
three moving trucks, and a 12-person
crew t.o move the offices to the new .
location in West Hollywood. UFMCC
leaders say neighbors, local · businesses,
and government officials are
"thrilled to have the headquarters
of the 'largest gay and lesbian organization
in the world' in their city."
MCC opens in
West Virginia
.APPALACHIAN MCC held its first
worship service Dec. 1 in Charleston,
W .Va., rriaking the city the only one
in the state with a church with a
specific outreach to gays and lesbians.
The turnout of 73 people was one
less than the record attendance at the
PLGC Mid-Winter Retreat
FEBRUARY 21-23, "Love Matters : Working
Toward a Loving Church" is the theme of the
1997 Presbyterians for Lesbian and Gay
Concerns mid-winter retreat to be held in
C leveland. Ohio at St Joseph Christian Life
Ce nter. Lisa - Larges , M.Div., is facilitator.
The retreat will be a time to talk about what it
means to be a loving church. Participants
will explore through study, reflection, and
work how they can support the transfonnatio_
n by being the church. Fee is $75. For
infonnation write to NE Ohio Chapter-PLGC,
c/o Noble Road Presbyterian Church, 2780
Noble Rd., Cleveland Hts,-OH 44121 or call
Stephen Gracey,. (216)737-8274,
stephen.gracey@ey.com.
Second Annual
Knutson Conference
MARCH 6-9, This conference , hosted by
Lutheran Campus Ministry at the University
of Michigan in Ann Arbor , -will esplore the
ministr y in daily life of gay and lesbian
Christians in the coniext of the vocation of
all the baptized. Themed "The Gifts We Offer,
The Burdens We Bear," the conference will
offer sp_eakers, worksh _ops, panel discussions,
worship and conviviality to provide
opportunities to celebrate and refl ec t on how
we live in response lo God's ·call and lo the
gifts we have been given . Speakers include
Rev. Herbert W._ C hilstrom, fonner Presiding
Bishop of the Evangelical Lutheran Church
in America and Rev. Barbara K. Lundblad ,
Pastor of Our Saviors A tenement Lutheran
largest-ever inaugural service of an
MCC in the Mid-Atlantic District of
the UFMCC. Pastor Becky Dickman,
a former Southern Baptist, said
"There is really an air of excitement
around here . I have these little stickers
I use on our mail t.hat read, 'Expect
·great things froin West Virginia.' We
do expect great things, both from and
for MCC in West Virginia." The
church meets every Sunday at 6 p .m.
at the Unitarian Church, 520 Kanawha
Blvd.; West, in Charleston. Pastor
Dickman can be reached at
(304)343-5330.
St. Camillus offers
free publications
ST. CAMILLUS HIV/ AIDS Ministry
is offering free copies of two publications
: "A Christian Response to
AIDS" and "Letters of Hope: Words
·· of Support and Advice for HIVPositive
People from HIV-Positive
People." Single or bulk copies are
available by calling (414)259-4664.
Both booklets are appropriate for all
ages. The ministry is encouraging parishes
and schools to make the booklets
available for members and students
.
Church in New York City. Fee is $50 for
students, $90 others. For information call
(313)668-7622 , or e-mail
john_rollefson.parti@ecunet.org.
American Baptists Concerned
National Retreat
JUNE 28 - JULY 1, "Rooted in the Word" is
the theme of this year's biennial meeting of
the American Baptist Church/USA and American
Baptists Concerned. The retreat will be
held at the Waycross Conference and Retreat
Center in Beanblossom. Indiana (near Indianapolis).
Fee is $200. Promised is a wonderful
time of community building , worship,
. and play. For infonnation contact ABC, P.O.
Box 16128, Oakland, CA 94610, (510)530-
6562 , ambaptists@aol.com.
UCCLGC 1997
National Gathering
JUNE 30 - JULY 3, The United Church Coalition
for Lesbian and Gay Concerns is celebrating
its 25th anniversary during this
meeting to be held at .Ohio State University
in Columbus. This gathering will. include
affinit y groups, worship, a dance, · a talent
show, an Open & Affirming dinner at North
Congregationaf Church. and many opportunities
lo share s tories and make friends. For
information call 1-800-653-0799.
.,
Chnst1an Communit News
Names Ivlakin News
New director for UCC
women's organization
REV. LOIS M. (LOEY) POWELL is
the new executive director of the
national women's agency of. the 1.5
million member United Church of
Christ. The minister from Tallahassee,
Fla., began work Feb. 1 overseeing
the UCC' s Coordinating Center
. for Women in Church and Society.
The center monitors the status of
women in the denomination and
develops policies and programs to
address women's concerns and eliminate
sexism inside and outside the
church. Powell has been pastor of the
United Church in Tallahassee since
1989 and before that held several
. church positions in the San Francisco
Bay Area. She is a former national
coordinator of the United Church
Coalition for Lesbian/Gay Concerns.
"I am excited to be joining the staff of
CCW at this critical time for the
whole church," Powell said. "As we
move towards a new national structure;
it is essential that the particu-
'97 Lazarus Award
recipient
REV. HOW ARD B. WARREN, JR.
has been · -honored · with--the · 1997
Lazarus Award presented by The
Lazarus Project of West Hollywood
Presbyterian Church. Warren is a
recently retired Presbyterian
Church/USA pastor and long-term
HIV survivor currently serving HIV
infected and affected individuals as
the Director of Pastoral Care at the
Damien Center in Indianapolis, Indi- ·
ana. Since the mid-80s when he burst
from his glass-door closet in which
he had silently supported gay liberation
causes for decades, Warren has
not stopped spreading God's grace and
love in .public witness and in quiet
private healing prayers. Says Warren,
"As I look back at all of my life
in the PC/USA, I am so thankful for
the old Northern Presbyterian
Church which showed me the wildly
inclusive extravagant love of God,
Transitions
THE REV. JAMES W. HENSLEY of
Glenolden, Penn.,. founder and pastor
of Pilgrim Fellowship Church of
Essington, died Dec. 1, 1996 at home
from heart failure. He was 49 years
old. In addition to his duties as a
minister Hensley was also a case
manager at Elwyn Institutes for the
past 21 years. He was a founder of the
Delaware County AIDS Network,
Jar concerns of all women in the T JCC'women
of color, lay women, clergy
women, lesbian and bisexual women,
young women and girls, retired women
and women of diverse economic backgrounds
- are assured a place, a voice,
and a presence in the full life of the
denomination.
Rev. Loey Powell
the Presbytery of Whitewater Valley
which in funding the work at The
Damien Center showed me what that
means and folks like PLGC, More
Light -and -Witherspoon that helped
me lovingly to come out in the midst
of a still hostile church."
i
Rev. Howard Warren
the Gay and Lesbian Alliance of
Delaware, and Immanuel MCC in
Wilmington, Delaware and served as
treasurer for the Alliance of Christian
Churches. Hensley is survived
by one brother and two sisters, and
Puppy. His family has asked that
memorial contributions be sent to Pilgrim
Fellowship Church, P.O. Box
4306, Elwyn, PA 19063.
BOOK
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HEALING JOURNEY: The Floor of Heaven.
~~~~~~w~e tape by Rav. lleaooa
PAGE 25 • SECOND STONE • JANUARY/FEBRUARY, 1997
....
A straight evangelist shares her unique
perspective on ministry to gays and lesbians
From that momentous conference God
began to operi doors for Evelyn and ·
Dennis both to begin ministering
among the gay and• lesbian Christian
community. Theirs was no longer a
ministry of judgment and alienation
but one of reconciliation.
Through their ministry and over the
course of ·recent' years many people
who had struggled with alienation
from the church and God have found
reconciliation and healing through
the anointed ministry of these servants.
ForSuchA Time As This
Books
By Rev. Samuel Kader
Contributing Writer
A NEW BOOK BY evangelist Evelyl)
Schave entitled "For Such A Time As
This" has just been published by
Cristo Press in Phoenix.
Evelyn Schave has been an evangel- ·
isl for more than forty years. She and
her husband Dennis have ministered
and pastored for many years. Prior to
her marriage, Evelyn traveled the
country holding revivals in primarily
Pentecostal churches throughout
America, often with another woman,
Naomi Harvey. After their traveling
days were over and Evelyn got married,
it became known that Naomi
was a lesbian. Evelyn, in h~r fundamentalist
mindset felt Naomi was
lost forever with a "reprobate mind."
As she says in "For Such A Time As
This," " ... when I received word that
my faithful · co-worker and dear
friend of 16 years had come out as a
lesbian, I naturally experienced great
shock. ...My early religious training
delivered an instant judgment...there
is no need to pray for her she is
beyond hope!"
But through the Lord's dealing with
Evelyn and her husband Dennis, they ·
discovered it was not Naomi who
had the problem with God, but them.
Evelyn says "We discovered ourselves
to be under bondage through
prideful considerations."
Little by little through grace and
mercy, God led ihe couple to start a
Pentecostal church in their hometown.
One day after years of silence
and separation, Naomi walked
through the doors of their church
bringing her . same-sex mate along.
Once it became known that Pastors
Dennis and Evelyn had opened the
doors of their church to known lesbians
and gays, a great persecu lion
arose. Their building and parking lot
were targets of hate crimes. Leaders
and members alike left the church,
and eventually Dennis and Evelyn
were left with no congregation at all.
Yet doors to the couple's understanding
were being opened. Evelyn was
asked by then pastor Naomi to visit
and minister in the Christ.ian and
predominately gay churches she pastored
in Seattle and Portland.
EventuaHy an invitation was
extended by Rev. Thomas Hirsch, for
Evelyn to not only attend but even to
minister at one of the national conferences
held annually in the Christian
gay community, called Advance
Christian Ministries at that time.
Evelyn said she went as a "lookyloo"
not sure what to think of all this
business of gay people and Christianity.
She said she had lots of questions.
But she had been in worship
services most . of her life, and she
knew the presence of God. God was
clearly present that conference, she
said. The lives of the Christians
present bore witness that they loved
God, and God loved them too. She
was changed. Evelyn cried much of
the conference because of the awesome
presence of God and the witness
born in her _heart. She and Dennis now
joke, that when she called long distance
from Houston, to let Dennis
hear the tremendous worship taking
place by holding out the telephone
toward the worshipers in the sanctuary,
alf she could do was cry. Dennis
says she ran up the phone bill for him
to listen to her cry.
Evelyn recalls in her book "When I
saw with my eyes and recognizecj in
my spirit these people had the same
Sp_irit of God that I had, a major
change took place."
Throughout "For Such A Time As
This," testimoni~s of restoration are
shared, as people had their faith in
God restored, or were set free from
years of hurt and torment. Many are
able to share what a difference it
made to come to hear the voice of the
Lord speak to their hearts personally
while ministry was taking place, and
for Him to tell them "I love you and
receive you just the way that you
are."
The scriptural analogy is made to
modern day homophobia in the
. church to the disdain of gentile converts
coming into the first century
church of Jewish converts. Many Jewish
converts were requiring newly
saved gentile Christians to become
just like them to be acceptable . In
their day that meant taking on the
outward appearance of circumcision
and following the Old Testament
laws. Today's church leaders often
require more of newly saved gay
Christians than Jestis does. Jesus is
looking for "whosoevers." Modern
day religious leaders are looking · for
"whosoevers" who will convert to
heterosexuality, be delivered from
their so-called spirit of homosexuality,
and if not to. get married to an
opposite sex partner, then to at minimum
remain celibate eternally, and
be joyful about it. The Apostle Peter
was called on the carpet for associat-~-=-=-----...---------------,
Evangelist and author.Evelyn Schave
and husband, evangelist Dennis Schave
PAGE. 26 • SECOND STONE • JANUARY/FEBRUARY, 1997
ing with Gentiles in Acts 1 i, even
though this was a sovereignly
directed encounter. A great council
was held to finaBy settle this issue
in Acts 15. As the book of Acts ends,
there was still opposition to PaU:1' s
ministry to non-Jews.
·Dennis and Evelyn still receive
opposition for their ministry to "nonrepentant"
homosexuals. Yet as Evelyn
points out in the book, Samuel
was sent by God .to anoint a king.in I
Sam.16. Samuel assumed who was
qualified, based on exterior
appearance . God's answer is that
" ... people look at the outward
■
" ... no one can kick
you out of the
church! You didn't
join it, the Church
of our Lord, the
Body of Christ. You
were born into it
through the new
birth that comes by
believing in Jesus
Christ as your
Savior and Lord."
■
appearance, but God looks at the
heart."[v.7]
As Evelyn states, " ... no one can kick
you out of the church! You didn't join
it, the Church of our Lord, the Body
of Christ. You were born into it
through the new birth that comes by
-believing in Jesus Christ as your
Savior and Lord."
The book is powerful and to the
point. The only disappointment is
that it doesn't go on for many chapters
more! It is easy to read, and ministers
as it is read. It would be good to
give to parents, pastors, relatives, coworkers,
other Christians and preChristians
alike. It will be especially
effective ministering to those
who have been hurt by people in the
church, and eye-opening to those who
know and love gay and lesbian people
and/or other sexual minorities .
Copies of the spiral bound paperback
"For Such A Time As This" can
be ordered with a check or money
order for $3.00. For books or more
information about her ministry, write
or call Evelyn Schave Ministries,
2613 Cooks Hill Rd., Centralia, WA
9 8 5 31, ( 360 ) 7 3 6 - 7 6 81,
Evelyn.Dennis@localaccess.com.
Samuel Kader is senior pastor and
founder of Community Gospel Church
in Dayton, Ohio, and President of SK
Ministries, Inc.
Jesums eetsa l esbiaant t hew ell
By Ann M. Amideo
· Guest Comment
Nod ancinagtI nauguration
IT IS AN especially hot; dry, arid
day in the mountains of Samaria.
Because you are a wom,m, you have
been chosen for the tedious and
mundane task of gathering water at
the well at the outskirts of town. The
sun beating against your brow, and
sweat dripping from your face, you
journey toward the well. As you
approach,you notice a man resting by
the well, weary from his journey. You
sense he is a holy man.
A letter from-Mel White, Minister of
Justice and Reconciliation, Universal
Fellowship of Metropolitan Community
Churches, to President Bill Clinton
on Inauguration Day, January 20,
1997:
Dear President Clinton:
Four years ago, lesbian and gay
Americans cheered your acceptance
speech and danced for joy at yourInaugural
celebration. This year
most of us have ceased cheering and
few will come to dance. Instead, in
Dupont Circle and across America
people of faith are lighting justice
candles that will burn throughout
your second term. We hope our flick-
Lansing, Michigan
Dignity still
meeting on
church property
Dear Second Stone: ,
I am the secretary of Dignity/ Greater
Lansing, a chapter of Dignity /USA
SECOND STONE Newspaper, ISSN
No. 1047-3971, is published every
other month by Bailey Communications,
P,O, Box 8340, New Orleans,
LA 70182, secstone@aol.com, Copyright
1997 by Second Stone, a registered
trademark.
SUBSCRIPTIONS, U.S.A. $17 per
year. Foreign subscribers add $10 for
postage. All payments U. S. currency
only.
ering lights will remind you:
First, that we are deeply grateful
for what YQU and the Vice President
have done . to bring lesbians and gays
to the table and to support our struggle
for equal rights.
Second, that there is much more to
be done to win equal rights, not just for
lesbians and gays, but for all who
suffer from sexism, racism, poverty,
and discrimination in any form.
Third, that we will work and pray
to help you do it.
In 1992, during your first campaign,
you promised to help end our sec~nd,
SEE INAUGURATION, Page.28
which serves the greater Lansing
Michigan area. In your November/
December issue, you ran a story headlined
"Catholic bishop evicts Dignity
chapter, supports ex-gay ministry.'
'.
While it is true that our new bishop
is pushing Courage in the diocese, we
have had no communication from
him, or anyone else in the church,
informing us that we have been ousted.
The parish has always been supportive
of our efforts, and we have
received no word that this has
changed. In fact, we continue to meet.
at St. John Student Parish every Tuesday
night at 8, as we have been for
the last eight years.
Sincerely,
Jim Toczyski, Secretary
Dignity/Greater Lansing
Jesus: Woman may I bother you for a
drink? I am weary and thirsty.
Woman: How can you, a heterosexual,
holy man ask me a lesbian woman
for a drink?
Jesus: Woman, if you knew of the precious
gifts for God; s beloved gay
children and who it is that asks you
for a drink, you would have asked
me, and I would give you living
·water.
Woman: Living water?? For me!! But
your church and people say I am not
worthy of this living water, nor am I
to be so close to you, talking with you.
Won't you get excommunicated??
Jesus: Woman, I personi!lly offer my
living water to you, a iesbian, because
it is the will of my God. · Please, the
water I will give you shall become a
deep well, inside of you, spring up to
renew you each day. No one can take
this from you. Now, go get your fami-
1 y !
Woman: I do not live with my family
.
Jesus: Yes, you are honest. Your family
of origin wishes nothing to do
with you because you are my special,
beloved gay child. I know, I've had
similar problems. But the woman yoq
live with now, she is your family.
She is your love. Now, go get her. I
the Messiah, invite you both.
Woman: But Jesus, your people say
we are not welcome ·at your temples
and churche.s. We don't even worship
at church anymore. Where can we
go? .
ADVERTISING, For display advertising
information call (504)899-
4014 or write to P,O, Box 8340, New
Orleans, LA 70182, Classified advertising
information is found on the
classified page. We reserve the right
to refuse any ad for any reason.
EDITORIAL, Send letters, event
announcements. church and organization
news to Second Stone P.O. Box
8340, New Orleans, LA 70182 or via
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to be returned should be
accompanied by a stamped, self
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otherwise not responsible for the
return of any material.
c._ffJ.P._o_n tius' Puddle
SECOND STONE, a national ecumenical
and evangelical Christian
newspaper with a specific outreach to
gay, lesbian and bisexual people.
PUBLISHER/EDITOR: Jim Bailey
f-1/1 PONl"\l>S.
HCW'D YOUR
S0"1PAY SCHOOL
t>tsc.uS.SION
G-0 '? ,
G1?E~T\ T EXPOSED T\.\1<EE
t'\ISCONCE.t>TION, S~CO"TiLEPT WO
SHALLOWC ON\/ICTIONS1 ANt> CROS\.IEPO t-lE.
\~P\VIDOAL!S ENT\RE'
?,EL\E\1= S'/STE~.
Jesus: My precious woman, tell you
gay friends and family who .are
lonely and cast o.ut that the time has
come for true worshipers to worship
God in spirit and. truth. For My presence,
my living water is not limited
· by buildings made of stone, gender, '
race, ethnicity, or sexual' orientation.
For such people like you, a loving God
seeks to be His worshipers. Please, do
not allow those of mine who lack in
knowledge, understanding and love,
keep you from coming to me. For I
alone offer the invitation to my •precious
gay /lesbian children. Our family,
the church is incomplete without
you.
Woman: But Jesus, sometimes it hurts
so much to be there, when you not
wanted .
Jesus: I know and it hurts me too. At
those times, promise me you will
visit with me at the well deep inside
yourself each day. It is here I will
give you an endless supply of rest, joy
and peace that passes understanding.
I LOVE YOU, and all my gay/lesbian
sisters and brothers.
Woman: I must go back to town and
tell everyone, especially my gay/
lesbian family. I hope they listen to
me,awoman!
Quietly Jesus blesses her. She runs
off filled with joy. The whole town
returns, including God's gay and lesbian
children, to receive His living
water.
We welcome your
letters and opinions
.Write to Secone Stone. All letters must
be originala nd s. !sr.z ed by the writer.
Clearly indicate if your name is to be
withheld, We reserve the right to edit.
· Box 8340, New Orleans, LA 70182, or
e-mail,s ecstone@aol.coomrF AX to
(504)899-4014.
. !='ORS OtJ\E' PEOPLE,
RE.LIG-tON \S A \
C.ONTAC.T sro~:, .
PAGE 27 • SECOND STONE • JANUARY/FEBRUARY, 1997
INAUGURATION,
FromPage27
class citizenship and iri the first
months of your presidency it looked
like you would deliver on your promise.
You invited our leaders to the
White House. You heard the stories
of discrimination and violence
against us and you were genuinely
moved. ·You included us in your
speeches. You appointed several lesbians
and gays to high office. You
promised us a powerful campaign to
find a ct1re for HIV/ AIDS and to
mobilize federal resources to help end
the suffering. You read the Pentagon
and Rand Corporation studies that
prove irrefutably that lesbians and
gays serve with honor and courage in
every branch and at every rank of the
military, and you promised to end the
ban .
However, when you tried to keep
your promise , Pat Robertson, Jerry
Falwell, James Dobson, and other
religious extremists launched another
furious misinformation campaign .
against us.
They flexed. You flinched. We
understand . . We've been victims of
their media blitzkriegs before. In
order 'to govern the nation,' you
thought it best to pull back from your
commitment to end the ban. You felt
it necessary to sacrifice our equal
rights for some 'greater political
good.' From that day, things got
worse instead ofbetter. ·
M,. President, the 'greater political
good' you gained by moving away .
from us towards 'the middle' continues
to cost individual lesbians and
gays a. terrible price. We are hoping
and praying that your reelection will
free you from such political expediency
to do ,what is morally right. · ·
For the next four years our justice
candles will burn. We hope you will
see the light and use your second term
to help win equal rights, not just for
lesbians and gays, but for all who
suffer sexism, racism and injustice in
all its tragic forms . More specifically,
we ask you:
To provide courageous, determined
leadership in the war against
HIV/ AIDS; to continue your support
for the Employment NonDiscrimination
Act; to help lesbian
and gay partners win the 175-250
rights that go with marriage; to
defend our rights to child custody,
foster care, and adoption; to slop the
military inquisition and end the
military ban; to use your influence to
include us in hate crime protections;
to use your powerful voice against the .
extremist campaign to eliminate us;
to help defeat the move to reestab lish
and/or enforce , the · 'sodomy'
laws; and to help us gain the equal
rights (not 'special rights') promised
all Americans.
Please, sir, try to understand why
we are not dancing at your Inaugural
Ball. We stand outside the White
House in the cold, holding up our justice
candles ; feeling a little foolish,
consoled by .the. words that Adlai
Stevenson spoke at _Eleanor 1\oosevelt's
funeral: "She would rather light
one small candle than curse the
darkness." We light -our justice candles
in that same spirit of love and
support.
Sincerely,
Mel White
classified ad oraer rorm
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How much? Count tbe number of words in your ad and multiply that figure by .35.
Send a check in that amount and this form to: Second Stone, P .O. Box 8340, New
Orleans, LA 70182. If your !Id has less than 20 words, think of some more words. If
today is after the .first of the .. month, it's too late for the current issue. Just like the
grocery store, you have to pay for it before you get it. We'll send you a copy of the
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INFORMATION ON PAGE 22.
PAGE 28 • SECOND STONE • JANUARY/FEBRUARY, 1997
/
classif.
BOOKS/PU BL! CAT IONS
ENLARGING THE CIRCLE: Pullen's Holy
Union Process, the inside story of how a
Baptist church in Jesse Helms' hometown
decided as a congregatioh to offer rituals of
blessing for gay and lesbian couples. The
church's history with gay issues, discussion
within the congregation, reaction from outsiders,
e xp ulsion by fellow Baptists, celebrations
of covenant, and consequences for
the church are shared by _lesbia~ Pat Long,
the only "out11 deacon during the process.
Send $10 plus $1.25 postage to BOOK, Pullen
Memorial Baptist Church, 1801 Hill sbor~
ugh Street, Raleigh, NC 27605. TF
,"WONDERFUL DIVERSITY," "Heartily recommended,"
11Philosophically intriguing,"
"Excellent." Why do reviewers highly
esteemC HRISTIAN*NEW AGE QUARTERLY?
Great articles and lively columns make
this bridge of dialogue between Christians
· and New Agers as entertaining as •it is substantive.
Subscribe for only $12.50/yr. Or
sample us for $3.50. CHRISTIAN*NEWAGE
QUARTERLY, P.O. Box 276, Clifton, NJ
. 07011-0276 . TF
EMPLOYMENT
THE OTHER SiDE, the Christian magazine of .
peace, justice, and spirituality, seeks a full-
. time editor. Solid . editorial and writing
experience, good organizatio~. grounding iμ
justice i;sues, and ·strong · biblical background
essential. We offer excellent benefits
and work on a common salary structure - currently
$17,745 per year for individuals with
generous &tipend for dependent children.
Contact: Search committee, 300 West Apsley,
Philadelphia, PA 19144, 215-849-
2178 . TOS.PA@ecunet.org. 2/97
FRIENDS/RELATIONSHIPS
HOLY GHOST ALLED rnRISTIAN! 3 7
years GWM seeks stable same or older. I a m
· attractive 5'7", 155 lbs, Br/Bl living in
Hou ston , Texas. -Enjoy old movies, friends,
working -out, but mostly I love the Lord. Not
int~ drugs, bars ; smoking(anything), or promiscuous
sex. Old fashioned in many ways,
like love. I enjoy a fast pace filled with
laughter and decency. Rather high energy. If
interested write: Personal, P.O. Box 7360,
The Woodlands, TX 77387.
GAY CHRISTIAN MAN - soon to be released
from prison - wishes to correspond with
other GCM. Have many interests and love in
my heart to share. Please write: Maximillian
M. Schmidt Ill, Smithfield - BW 3466, P. 0. ·
Box 999 - 1120 Pike Street, Huntingdon, PA
16652 2 197
GENERAL INTEREST
WHISPERING PINES Bed & Breakfast Hospitality
In Our Home. In the heart of the Sono
· ma-Napa wine country, hidden in wooded
hills , you will find a quiet, peaceful and
relaxed setting. • Full country breakfast
•Private · entrance •Private· bath •Queen bed
•Wood burning stove •Air conditioning •Hot
tub and pool -Close to wineries, balloon and
glider rides •Close lo mud bath and message
•Pets okay in outside ke"imel •Smoking in
outside designated areas •$105 one
hight/$! 90 two nights. 5950 Erland Road,
Sonoma County, CA 95404. Phone / Fax
(707)539-0198.
GOSPEL ASSEMBLY - Anyone formally or.
currently attending a church commonly ,
known as Gospel Assembly or School of the
Prophets: ff you are dealing with gay/lesbian
i ssu es contact me ASAP. G.A. Inquiry ,
P.O.Box 7360, The Woodlands, TX 77387.
Co mplete discreti6n observed.
LESBIANS - Study seeks lesb ians for telephone
interview s about °feelings and barriers
related to breast exa ms. Co nfidentiality guaranteed.
Seeking midwest women, over 51,
with n6 cancer and no mammogram in last 13
months. Please call 1-800-991-5539.
CAN'T GET TO CHURCH? We'll come to you
by aud io cassette of our weekly wor_ship.
Send request and donation to Holy Spirit Fellowship
, P.O. Box 91272, Long Beach , CA
90809. 2197
PASTOR SEEKS CHURCH - compassionate,
Southern raised, seminary trained, 10 years
ministry experience. with vision and charisma.
Seeking affirming congregation that
desires to meet the spiritual/physical needs
of their community. Contact: Brother Christian,
P.O. Box 2411, Mill valley, CA
94941. 2/97
CHRISTIAN PILGRIMAGES - Meet new gay
and lesbian Christian · friends from across the
nation as you tour one of the most sacred
places in the world: Christian Pilgrimage to
Israel including a stop in Amsterdam. Visitors
often remark that this trip to Israel was
the journey of a lifetime! This 12-day trip
through this ancient and holy land includes a
2-night stop in delightful Amsterdam.
$2,469.00 per per so n. Contact Second
Stone, P.O. Box 8340, New · Orleans, LA
70182 , secstone@aol.com
ORGANIZATIONS
· THECENTERFORPASTORALCARE,3180
Gennan Church Road, Mansfield, OH 44904,
(419)756-2977. A unique place of Christian
worship. Sunday Liturgy 10: 15. Followed by
a lite brunch. Retreats, workshops and pas- .
toral - counseling. ·Rev. Daniel Dickman,
M.Div, M.Ed. 2/97
Gay and Lesbian Principians Group -- Alumni
of Principia Upper School and/or College,
for infonnation write: David, Apl 124, 2900
Connecticut Avenue, N.W., Washington, DC
20008. E-mail : Mrblanc@aol ,com. B
WARNING REGARDING PRISON CORRESPONDENCE:
While most prisoners seeking
correspondence are genuine in their intent,_
some are not Readers are cautioned to pro-
. tect themselves from scams : .I. Do not send
checks or money orders to prisoners and do
not cash checks ·ot money orders from prisoners.
Persons cashing altered Checks or
money orders are responsible for the difference
between the issue amount and the
altered amount. 2. Do not reveal personal
information about yourself that would be
harmful to you if passed on to employer,
family or others .•