17 20 2500 https://exhibits.lgbtran.org/files/original/12234bcac358fb5f76d29796d0bf788e.pdf d3b96cdea1d19c00b678510fa3fbc2ba Issue An issue of a recurring publication. Volume Number The volume number of the issue 8 Issue Number The number of the issue (within a volume) 2 Publication Year The year the issue was published 1992 Publication Date The date the issue was published Fall Text Any textual data included in the document "/s your heart true to no/ heart as mine is to yours? .. 1J it is, gIVe me your hand." 2 Kings 10: /5 Reconciling Ministries with Lesbiam and Gay Men Vol. 8 No.2 Fall 1992 4..tS"1rJ. .... Aging and: Integrity $5.00 : I Open Hands is published quarterly by the Reconciling Congregation Program, Inc. as a resource for congregations and individuals seeking to be in ministry with lesbians and gay men. Each issue of Open Hands focuses on a particular area of concern related to gay men and lesbians within the church. The Reconciling Congregation Program is a network of United Methodist local churches that publicly affirm their miniSlrY with the whole family of God and welcome lesbians and gay men into their community of faith. In this network, Reconciling Congregations find strength and support as they strive to overcome the divisions caused by prejudice and homophobia in our church and in our society. Reconciling Congregations along with their kindred More Light (Presbyterian), Open and Affirming (United Church of Christ/Disciples of Christ), Reconciled-in-Christ (Lutheran), Welcoming (Unitarian Universalist), Supportive Congregations - (Brethren/Mennonite) and Welcoming and Affirming (American Baptist) congregations - offer hope that the church can be a reconciled community. To enable local churches to engage in these ministries, the Reconciling Congregation Program provides resource materials, including Open Hands. Information about the program and these resources can be obtained from: Reconciling Congregation Program 3801 N. Keeler Avenue Chicago,ll60641 Phone: 312 / 736-5526 Fax: 312 / 736-5475 2 Reconci ling Ministries with Lesbians and Gay Men Fall 1992 FOCUS OF THIS ISSUE: Aging and Integrity ..... .... ... ....... ... ... .......... .................. 3 IN THE STRUGGLE: AGING AND AGEISM Aging: The Process and the Dilemma ... ..... .... ........ .... ..... ........ ...... ......... .. 4 Mary Jo Osterman Definitions ................ ......... ................................... ..... .... ................... 5 Aging, Heterosexism and Ageism ...... ....... .. ...... ... ..................... ........ ......... 6 Del Martin Ageism Is ............... ....... .... ....... ..... ... ..... ...... ................. ................. 7 Legal Terms & Documents .... .......................................................... 7 An Older Gay Male Couple Ponders Growing Old ........ ........ ................... 8 Alex Marin & Jay Bowles VOICES OF THE ELDERS Reflections from a Retired Minister .................... ... ..... ............. .............. 10 Peggy Gaylord with Bill Boyce Out at Fifty .......................... ...... .. ...... ....... ..... ... ...... ....... .... ..................... 12 Jeanne Barnett Grandma Is a Lesbian ................. ... ............................... .............. ............ 13 EWe Charlton For United Methodists-To-Come .............................................................. 14 Keith Chalmers 1 Once Was a Liar ....... ....... ............ ... ..... ... ... ..... ...... ..... ............ ................ 15 David J. Biviano Living an Honest Life .. .. ............... ...... ..... ..... ... ... ..... ... ..... ...................... 16 Ardelle Pearsall In Remembrance of a Dear Friend .............. ... ............................ .... . .. 17 Anonymous Organizational Sampling ....... .................. ..... ... ...... .. ....... ........ ...... 17 SUSTAINING THE SPIRIT Anniversary: A Story-Sermon and Song ........... ...... ........ ... ...................... 18 John Sumwalt RESOURCES ..................................................................................................... 20 RCP REPORT ......... ........... .................... ....... .. ................ .. ................................. 21 Welcome New RCs ............. .... ... ..... ............ ..... ... .... .. ..... ..... ....... .............. 21 Presbyterian High Court "Sets Aside" Spahr Call ...... ... ..... ..................... 22 Changes in Open Hands ....... ............................................... ... .... ... ... 23 RCP Board Launches Annual Campaign ..... ..... ...................................... 23 List of Reconciling Congregations .. ..... ..... ... ..... ... .......... .......... ............... 24 Open Hands Aging and Integrity Old gay men, lesbians, and bisexuals are everywhere. If we estimate that 10 percent of the U.S. population is gay or lesbian, then approximately 3.1 million gay men or lesbians over sixty·five years of age live in the U.S. No solid estimates are available for the number of bisexual women and men, but any such estimates would raise the 11 million figure even higher. Where are these older lesbians, bisexuals, and gay men? They are among the most invisible, voiceless, nameless members of our society. How does growing old affect this mostly invisible group? In this issue of Open Hands, we explore some of the aspects of being old in a heterosexually dominant society. The first sect ion, "In the Struggle" includes three articles which examine the nature and tasks of old age and the existence of ageism in our SOCiety. The second section of the issue is devoted to "the voices of the elders." Seven authors share some of the realities of their lives and renecL on their journeys. We seek to give visibility to our elders' joys and pains, needs and concerns. Signs of strength and endurance are woven into these histories and hersLories. Seeds of change spring from their hopes and visions for the future. LiSLen to the voices. Upcoming Theme Issues Deadline for Issue Year Focus Unsolicited Manuscripts Winter 1993 Strategies and Stories for the January 1, 1993 Reconciling Movement Spring 1993 Christian Family Values February 15, 1993 Summer 1993 Exploring Biblical Issues April 15, 1993 which Impact our Ministries Fall 1993 Counteracting the Religious June IS, 1993 Right Winter 1994 Worship Resources for our August 15, 1993 Mmistries If you are interested in writing for one of these issues, please send a query leuer outlining your article idea. Writer's gUidelines are available. Write to: r",n 1992 OH Editor Reconciling Congregation Program 3801 N. Keeler Chicago, IL 60641 Reconciling Con9'"9"tion Program Coordinator Mark Bowman Open Hands Ednor Mary Jo Osterman This Issue's Co-Coordinators Jeanne Barnen Ellie Charlton Cover & Illustrations laurie Sucher Layout I Graphics I Typesetting In Print - Jan Graves Opcm Hands is published four limes a year. Subscription is $16 for four issues (S20 oUlside the Uniled Siales). Single copies, including back issues, are available for $5 each; quantities of 10 or more are S3 each. Permission to reprint is granted upon request. Unsolicited manuscripts are welcomed and will be acknowledged if they are scheduled to be published. Subscriptions, letters 10 the editor, manuscripts, requests for advertising rates and inrormation, and other correspon· dence should be sent to: Open Hands 3801 N. Keeler Avenue Chicago, Il 60641 Phone: 312 / 7)6·5526 Fax: 312 / 736-5475 © 1992 by Ihe Reconciling Congregation Program, Inc. Open Hands is a registered lrademark. Winner 1992 Award of Merit for "General Excellence" The Associated Church Press. Member, The Associated Church Press ISSN 0888-8833 * Printed on recycled paper. 3 Aging. What images come to mind? The answers will vary depending on the age and life experiences of the hearer. The lTUlh is, aging begins at the moment of birth. The increasing number of candles on the birthday cake, year after year, mark a child's journey toward independence, self-identity, and responsibility. Aging for children and youth means growth toward maturity. But for middle and older adults aging rarely signifies simply growing older and more mature. It ceases lO be understood as a process; it pOinls to an arrived at, flXed time of life. Old. \Vho Is "Old'? Those who work with lhe subject of aging struggle La define "old" but almost universally admit that there can be no clear definition. Does it have to do with physical functioning? Then perhaps old might be defined in terms of active-old, elderly, and frailelderly. Does old have LO do with chronological age? Some geronLOlogists (see box) name three levels of life in older adult years: young-aging, middle-aging, and elderly-aging. Does old have to do with society's perception of age? Then the most descriptive tenns might be pre-retirement and post-retirement years. Human beings defY such neat categorizations. We are much lOO complicated to be so precisely packaged. Our years may put us in one category, our health in another, and our emotional and mental states in still another. Nevertheless, as we attempt to comprehend the aging process we find it necessary and helpful to continue to use the undefinable tenn, uold.ft What we do know is this: At some point in the life-cycle there is a gradual and almost imperceptible shift in our mental image of "aging." No longer does aging bring to mind positive images of gain. Rather it begins to 4 by Mary ]0 Osterman carry the negative message of loss: loss of job, loss of health, loss of friends, loss of spouse, loss of income, and loss of place in society. We may first glimpse this shift as we experience the aging and death of parents. Soon we begin to nolice telltale signs of aging in ourselves, and we become acutely conscious of our own mortality. From that moment 011, aging ceases to be an academic subject or the life experience of others. It becomes our own personal journey even though we may be years or even decades away from becoming ~old old" or "frail-elderly.ft The Tasks of Later Adulthood Every stage of life has its own unique tasks which must be resolved, its own hurdles which must be cleared, and its own dilemmas which must be analyzed and conquered. Children work on gaining a sense of trust and a sense of being able lO perfonn new skills. Children also work on the issue of being connected and being detached from others. Youth and young adults focus on issues of identity and intimacy. Developmental theorists (see box) have described the tasks of later adulthood in a variety of ways. One theorist has suggested that the central task of later adulthood is simplificalion: learning to distinguish the less important from the more important; eliminating the less important; and using thinking, feeling and action energies for the more important. For another theorist the key task is adju.stment Some of the realities to which older adults must adjust include decreasing physical strength and general health, retirement and reduced income, death of friends and loved ones, and possible change of living arrangements. For psycho-social developmental theorist Erik Erikson the key word for the last stage in the life-cycle is integrity. Erikson says the task of lhis final stage is two-fold: to be, through having been; and to face not being. 1 Whatever else one may think of Erikson's theoretical fonnulations l the aging population understands the relevance of this last stage, which he names «Integrity versus Despair." Every older adult knows that the crisis of older adulthood is whether one will end life feeling good or feeling depressed and worthless. Older adults know that when the tasks of middle adulthood have been completed, the identity question must once more be ansv.rered: ~Who are we now?" In early and middle adulthood, we fonned relationships, created a home, raised children, developed friends, refined employment skills and set career goals. Now the relationships may be over, any children we had are grown and on their own, employment has ceased by either forced or voluntary retirement, and we are in the process of redefining who we have become. The next great inevitable task of life will be to face our own "not being" But before that time we look back at our "having been" and ask, "So, how did we do?" Idealry. the outcome of our life journey is integrity. If we are not able to stry "It was good!" we may fall into despair. Ideally, the outcome of our life journey is integrity. We want to be able to look back, see what we have done and who we have become, and be able to accept the "having been" with joy and affirmation. If we are not able to say «It was good!" we may fall into despair, wishing life had been Open Hands [ different. yet knowing that there is not enough time left to stan over with different choices. A newly retired college professor wrote in her Christmas leuer: ~What I hadn't counted on was a strange sense of 'identity crisis' I suppose they call it, with no bells calling me to class or chapel - a new wilderness all my own to be weathered through, along with relentless re-evaluating of my professional years." After naming two friends who had died, she goes on to say, "I feel like a struggling pine in a lonesome place where two mighty oaks have fallen." This woman's words are a classic illustration of one who searches for integrity in older adulthood: Who am I now? How did 1 do? How do I face "nOI being"? Being Old and Gay: The Dilemma Older adults, then, all face the tasks of simplifying life. adjusling 10 changed physical, emotional and mental realities, and resolving the crisis of integrity versus despair. These tasks <Ire not simple for <lnyone. But for some <lging g<ly men, lesbians, and bisexuals, older aduhhood brings <In added dimension - a further dilemma or crisis imposed by a hetcrosexisl social order. Lesbians, bisexuals, and gay men long to be honest, to gain integrity; but their search is made more difficult by the oppression oj a homophobic culture. Lesbians, bisexuals, and g<ly men long 10 be honest, to g<lin integrity; but their search is made more difficult by the oppression of a homophobic cullUre. If they respond to their feMs of rejection and punishment by hiding their sexu<ll identity in an attempt to avoid the p<lin of discrimin<ltion and prejudice, they compromise their search for integrity. If they forthrightly seek imegrity by being honest about their sexu<ll orient<ltion, they risk Fall 1992 society's punishments which may include loss of home, family, friends, income, or professional reputation. Yet they must meet the crisis of integrity versus despair he<ld-on if they <Ire to resolve the dilemm<l fully. The tension old gays, lesbians, and bisexuals face is vividly expressed in the poem «I Once Was a Liar~ (page 15) I once was a liar My whole life balanced precariously on a lie. The resolution of that tension is also vi.vidly expressed in «Living an Honest Life" (page 16): I'm happier than I've ever been because 1 am living an honest life. The pull toward integrity is very strong at any age, but it is especially powerful in old age. To gain integrity some gays, bisexuals, and lesbians will risk home, family, income, friendships, and hard-won profeSSional reputations built over a lifetime. Others will find ways to resolve the dilemma without risking all. For still others, <I compromise with integrity will be forged. As one author (page 10) in this issue shared, YAfter I'm gone, they can know . .. I've left papers in my files ... It won't matter to me anymore." It's a compromise - in the midst of a hostile world - that has its own internal sense of imegrity. DEFINITIONS New Being and Not Being Old age is nO[ only a time for solVing crises and dilemmas, but also for venturing into new experiences <lnd exploring dimensions of oneself that one hadn't had time to do before. The stories of the elders in this issue are full of examples of life going on joyfully. New facets of the older adult's "being~ emerge as she or he has more leisure (<lnd perhaps for the fortunate few, more discretionary income) for learning, travel, making friends, having fun. In short, older adults of <Ill sexual orientations are still ~being," still becoming all that they hope to be. Old age is also that time when adults must face that ultimate experience of "not being" Death - whether our spouse's or our friends' or our own - comes ever closer La us. Part of seeking integrity is coming to terms with the meaning of existence. Just what is life all about? Wh<lt does it me<ln th<lt we have lived on this earth for Sixty, seventy or eighty years? What does it mean La "not ben? What does our faith tell us" Such questions and reflections know no sexual orientation boundaries, except as they are tied to how well <I person has been able to resolve the integrity issue. Ageism: "Prejudice and discrimination directed toward persons based on a "be.lief that,~ person's worth and abilities are determined solely by chronolog1cal age. (Ourselves, Growing Older, p xxii) Developmental Theorists: scientists who study human growth over the life span and who <lssume that persons progress through orderly stages which involve distinct I<Isks. Gerontology: the scientific study of aging and the problems of the <lged. ~eterosexism: Prejudice <lnd discrimination directed toward persons SImply because they are gay, lesbian, or bisexual. Integrity: a sense of completeness, soundness, and rightness; ''<In acceptance of one's one and only life cycle with no basic regret that it should have been otherwise." (Hiltner, Toward A T1teology of Aging, p. 159). Compiled by Editor 5 What If? Reaching toward integrity may be a smooth journey or a rough one. Integrity may be fully or only partially realized. Honesty with the world may be hard-won or painfully rejected. Yet most lesbians, gay men, and bisexuals (as most heterosexuals) manage to lead meaningful, productive lives. That this is more difficult for those in oppressed groups is one of the tragic facts of twentieth century life. But what if our culture wasn't ageist? (see box) What if children, youth, and adults of all ages were equally valued? What if old women were as valued as old men? What if old women didn't lry to ~pass " as younger in order to forestall discrimination, Isolation, or rejection? And what If our culture wasn't heterosexist1 (see box) What if all persons, regardless of their sexual orientation, were valued for who they were and how ethically they lived their lives? What if all lesbians, gay men, and bisexuals over nfly risked being honest? What if we could write the story of our lives like the storyteller who wrote "Anniversary" (page lB) so that in the end everyone was convinced, and everyone could live happily ever after? '" 1 Erik Erikson, Identity and the Life Cycle. New York: Norton, 1959, 1980, pp. 104·5; 178. 2 Carol Gilligan, 1t1 A Different Voice. Cambridge: Harvard University Press, 1982, ch. I. 6 i$5utS oj coming our, homophobia and htfcroscxism. -& AGlb]SMi -- By Del Martin Lesbians have been blaZing trails in anti-oppression activism for decades. Those of us who have reached old age - in or out of the closet - are survivors. We have been inventing our lives in various phases - learning how to turn negatives into positives. Old age is no exception. We recognize ageism as another hurdle in our H\."l!S, along with helerosexism. On "How Not to be a Bag Lady" ~ Phyllis and I went to a Community College seminar on ~How Not To Be A Bag Lady In Your Old Age.~ As usual it was geared for heterosexual women. One tOpiC of concern to us was how to protect the other if one of us was stricken with a catastrophic illness. A lawyer [rom Legal Services for the Elderly explained that a married couplc would have to spend down to the limit of cash assets allowed before Medicaid would kick in. He said the family home would be left intact as long as the ~spousc" resided there. We asked, UWhat about us - a lesbian couple whose home is held in joint tenancyr He had nOl been asked that question before. He paused a moment, poiming out that, no matter the longevity of our relationship (now thirty-nine years), legally we are strangers! ~In your case you'd probably have to sell half the house." We decided it was time to update our wills. We also found it necessary to draw up powers of anorney for decisions regarding health and financial mallers in case one or the other was incapacitated. We had always kept our bank accounts and other assets in joint tenancy, but after the "bag lady" seminar, we divided most of them into separate living trusts so as to protect each other from being wIped out completely in case of a catastrophic illness. That's eight legal documents to cover what is laken for granted by married couples. That's heterosexism at work. On Overcoming our Ageism The West Coast Celebration By and For Old Lesbians held in 1987 changed our lives significantly. Participation \vas limited to lesbians sixty years of age or more. The organizers chose that age "because the degree of oppression is greater beyond mid-life, after sixty, when most of us know what it is to be perceived as 'old'." Our first breakthrough in the conference was openly admilling our age on our identification badges. We reclaimed the word old in its positive sense just as we had done with the teons lesbian and dyke. Old denotes chronological age, a stage of life which can be a beginning, tying up loose ends. learning and changing, doing things we had always wanted to do but never seemed to have the time, creating new endings. We refuse the lie that it is shameful to be an old woman. Many participants in the old lesbians' conference had never before given thought to ageism and how it affected them. Some could not Open Hands differentiate between natural aging and the unnat ural practice of ageism. Page Smith, in his column Coming OJ Age, highlights a form of ageism seen in the temptation to blame old age for a hosl of Ihings nOI necessarily connected with il at all. ~ l t is a vice indulged in," he said, "especially by the 'new old' men and women in their sixties and seventies who are relatively inexperienced at being old . One example Smith used of ageism is people's response to memory lapse. Most people who are unable to recall a name or date would suy readily, "Il will come to me if I don't try. Just give me a moment I feel so fooli sh." But when it happens 10 someone old, there seems to be an irrepressible impulse to say, "1 can't remember. I know it so well. I must be gClIlng senile." That's blaming old age, Smith poimed OUl.l Having had our consciousness raised by the old lesbian conference and by Smith, PhylliS and I are learning to say, "I have a lot more data in my unconscious mind's computer. Today it must be on overload. II will come to me." The Value of Aging Page Smith also bemoans the host of experts who counsel and AGEISM IS . .. advise us on what to do to cope with or triumph over old agc as though, ultimately, that wcre possible. In the process they distract us from using old age as a way of coming to terms with the meaning of existence. As old lesbians we refuse to look al this phase of lire as a terminal disease. We acknowledge that death is inevitable. We acceptlhal. But we aren't about to sentence ourselves to death row. There is too much to do, too many new adventures to experience. Besides, Phyllis and I have a date for New Year's Eve 1999 to see Ihe new century in. 'Y 1 ExcerptedJrom a speech given at Ihe conference "Diversity Wilh a Difference: Serving 3 Million Aging Gays and Lesbians", sponsored by the American Society On Aging. June 22, 1992. 2 Page Smith, "Coming OJ Age", Sa" Francisco Chronicle. "This Worlel" Sunday Supplement, June 25, 1989. ©1992 LyMllr Associates Used with permission. DEL MARTIN IS a co-founder of Daughters of Bilifis, co-author of Lesbian Woman, a rId a prou.d old lesb!an of 71 . using "old" as a derogatory term and "young" as a compliment · .. tnviahzing an old person's anger as ~feisty" and a younger person's anger as "appropriate and assertive" , . speakmg of old women as "complaining" or ~crotchety" or "difficult" or "witchy" · .. categorizing old men as "dirty~, old gay men as "aging queens", old women as "grandmother", and old lesbians as "old dykes" · .. dismissing old persons' concerns about arthrilis or heart attacks, but talking constantly aboUl premenstrual syndrome or "tennis elbow" saying "you don't look that oldn · .. seeing all old people as ailing and failing and out of touch . lelling ageist comments go because the speaker didn't really "mean it that way" Fall 1992 Compiled by Editor Sources. look Me In The Eye OlOC brochLlre OurSelves, Growing Oilier ~ Legal Tenns & Documents WILL: a document stating who is to receive your assets after your death. : ~IVING TRUST: a way of holding the : title to your home and other assets that enables your estate to bypass the probate process after your death. Avoids costs and delay and protects your privacy. Living trusts are contested less often than wills. ESTATE: all the "stuff" you own: home, car, household furniture, savings accounts, stocks and bonds, etc. PROBATE: a court procedure of six months to two years in which your will is filed with the court and becomes a public record. Probate requires an inventory and appraisal of your estate. Probate fa.....-yers· and executor's fees are a percentage of the gross value of the estate. DURABLE POWER OF ATIORNEY FOR HEALTH CARE: authorizes someone to make health care decisions for you if you cannot. Customized DPAs will allow you to grant hospital visitation. indicate specific life-sustaining treatment choices, authorize someone to maintain your home, care for pets, claim personal belongings, and arrange burial or cremation. CONSERVATORSHIP: appointment by the court of a guardian for you. In naming a guardian, the court will follow a set of priorities (spouse. adult child, parent, sibling, niece or nephew . . . any other person or entity). Unneccesary if you have signed durable powers of attorney. LIFE INSURANCE BENEFICIARY: If you name "my estate" and have a will, proceeds go through probate rather than being paid directly and quickly to your beneficiary. NAN L. GOODART, an attorney in Sacramento, CA, who focuses exclusively on estate planning, trusts. wills, gift and estate taxation. and probate matters, She has written Who Will It Hurt When I Die; A Primer on the Livjng Trust, 1992. Order from Honor Bound Books. 916/422·9208 7 An Older Gay Male Couple Ponders Growing Old We are two gay men who have been in a monogamous relationship for nine years. The following conversation reflects our thoughts about growing older. VVhatDocs it Mean to Get Older? Alex: Well, for one thing it can mean changes in the status of our health. [ have more concern now than 1 ever did about blood pressure, heart rate, cholesterol counts, and the incidence of prostate cancer in older men. Jay: Yes, those pains that we ignored when we were younger we no longer ignore. We wonder if each one is something serious. Alex: But beyond the physical aspects, aging also means changes in my state of mind. My retirement as a minister did not result in my feeling useless. I have still preached some, led worship, served Holy Communion, taught classes and workshops, and led discussion groups. However, it's been at someone else's invitation and on a part-time basis. Beyond the professional sphere, aging has meant a broadening of my interests. 1 have done some reading in new areas. I have retrieved some of the hobbies 1 had put away. We have done some traveling. And we've gotten to know some new people and developed a new circle of friends. Jay: And now that I am not dependent on a job and a pay check I feel more comfortable coming out to selected people without fear of lasing my income. I can be more active in the gay scene and make and enjoy gay friends. What Unique Tasks Can Older Gay People CaTry Out? Jay: I have recently become more aware of our responsibility to the youth who are struggling with their 8 by Alex Marin & Jay Bowles sexuality. We read that so many of them are committing suicide. Alex: Yes, in our area it seems there is no place adolescents can go, no one to talk to, no one to help them as they deal with that issue. Jay: And t understand from one public high school teacher and a local college faculty member that homophobia is rampan t among the youth themselves. Alex: So as older gay men we have a concern that today's gay youth not have to go through what we did - that feeling of knowing you are different from other people and wondering if you are the only person in the world attracted to the same gender. What isolation I remember feeling! Jay: So one of our tasks is to find \V3ys to help these youth. For instance, could we help them steer clear of the ~solutions~ that may be forced upon them, like fundamentalists who want to ~save~ them or change them into heterosexuals? Alex And could we help their parents better understand and accept their sexuality? Maybe some older gays might be instrumental in helping these youth avoid some of the confusion and heartache we experienced. Is Aging Different fOT Gay Men? Jay: Being gay does give some of us new concerns as we gel older. Since I have no biological family, I often wonder who would take care of me if something happened to you, Alex, and I \vcre no longer able to care for myself. I wonder who would handle my finances and be concerned about me as a person. Alex: What you're saying is not unique to gay men, but is also true for older lesbians, bisexuals, and heterosexuals without families. Our view of aging has not been "slanted" just because we are gay. Jay: However, being an older gay person does mean some of us have to be intentional about ~finding a family~ among our gay friends. Otherwise, for some older gay people like me there would be no family. How Do We Approach Getting Older? How Docs OUT Faith Enter In? Alex: I want to enjoy every minute of life! It's a wonderful opportunity, a time with many possibilities. I can't waste my time complaining. I am still in COntrol. I will decide what I want to do and what I don't want to do. I think this approach to life is quite consistent with my Christian faith. As a Christian I believe I am God's unique creation, a very special person JUSt as I am - as a gay man. I believe the various denominations are wrong, even unchristian, in their views that homosexuality is unchristian. But that docs not take away my worth or my faith. Nor docs it take away my optimism about my own future as a gay male who is growing older. J ay: Aging is something we all do. The key is to age as gracefully as possible and to keep doing things at full potential, even though that potential may decrease. If I had no religious faith 1 would be more pessimistic. Once this body is gone there would be nothing else, but with my faith I know that once this body is gone there will be another better life. What Values Do We Piau on Aging? Alex Getting older has allowed me to reach retirement with a decent income. So now that I have the extra time, I am able to do things I had to put off when I was younger and did nOt have either the money or the time to do. Jay: V/hen I was younger I was Open Hands always pUlling money away for retirement. My income was more limited, so I had to make my purchases very carefully, like buying a cheaper car, Now 1 don't have to pinch pennies waiting for old age, I am there, So now 1 can indulge myself occasionally and do some traveling or buy a better car, AJel(: In addition to material things, I find value in just having the freedom LO make choices about what I do and what I don't do. Satisfaction comes in being mysel f. What Concerns Do We Have about Getting Older? How Do They Affect our Relationship? AJel(: I am concerned enough about my physical health to watch my fat intake and try to exercise regularly. I want to maintain my current level of health. Jay: If I were an unattached gay male at my age I am sure I would have more serious concerns about getting older. But since I am not out looking for a partner, my major concern is caring for mysel f now so that I can have a healthy future. AJex: Also I wonder at times whether I would spend the rest of my life alone if something were to happen to you, Jay. I want you to preserve the health you have now. One effect these health concerns has on our relationship is to make us want to do things now and not put them off until later. We have not lraveled together to Europe, for instance, and we sometimes make comments like, ~We'd better go ahead and do it now while we can enjoy it and do it together. ~ Jay: This is constantly reinforced in my mind because of the death of Sam, my previous spouse, before we had a chance to carry out most of our plans. Also, because we fear being alone, some of us who are older probably put more effort inlo making a relationship work than younger gay men do. I guess younger men feel they can go OUI and find another relationship if the current one docs not work. When Sam died nine years ago my fear at the time was that [ would just die a lonely fall 1992 old man with no one the least bit concerned about me and my welfare. Have We Experienced Ageism? J ay: I am not aware of any discrimination from the general society jusl because of my age. Perhaps we gays have had a lifetime of discrimination and have become so hardened to it that we don't recognize additional discrimination because of our age. AJex: Over the years I have been judged much younger than my chronological age, even though I have been bald-headed for a long time. I think that fact may have shielded me from some ageism. People say, "1 would never have guessed your age! You seem much younger!" Of course, that statement ilself may be ageist. Jay: I feel certain that if I were oUllooking for a partner, especially someone younger than myself, I would experience ageism in the gay community. But I don't think I have ever actually experienced it. A1ex I also think that we have chosen older gay friends - people who have more in common with us, But I have nOI felt discriminated against just because of my age among other gay people we know or when we've been traveling with other gays. Jay: in the Metropolitan Community Church where we attend, several younger gay men actually seem to look up 10 us. Maybe it's because long-tenn relationships are sometimes less common in the younger gay community. So those younger gay men who know my history of having been in a relationship for twenty-five years look to me for "the secret." Alex: I agree. I also feel that many folks in our MCC congregation treat me with honor rather than discrimination because my ministerial background has made it easy for me to help the congregation in various ways. I cenainly have never felt M set aside~ because 1 am old. I wonder if ageism affects us differently as gay males than it does lesbians or bisexuals? Jay: No, I don't think so. Of course, t have no experience as a lesbian or as a bisexual! But, based on my experience as a gay male, it seems to me that all of us - even heterosexuals - would experience a similar degree of dis- ____ ~ crimination as we get older. A1ex I don't think gay men experience ageism just because they are gay males. Maybe ageism runs more along gender lines than orientation lines. Or perhaps if we aren't looking for evidence of discrimination we jusl don't find it. Both: In shon, we have high hopes for the coming years. After ail, we survived our terrible teens with their confusion and hopelessness. We no longer have to put on our \ straight faces in the workplace where slurs and hatred were directed at those who live a gay or lesbian life-style. Now we can live our lives more openly as the gay men we have always been. We can choose to do what we please, when we please, with whom we please. We're glad to be gay. We don't mind geuing older. And we're glad to say so . ... ALEX MARIN (a pseudonym), 64, is a rdind ordained minister who has served both in local churches and on a national Sf(ljf He hill been married and has childrrn and grandchildren. JAY BOWLES (a pseudonym), 59, is (I retired cQunselor. Although never heterosexually married, he was in a commiffed long-term relationship with a man who died of wncer. Alex and Jay have been together nine ytars. 9 '101t::E~ ., ft.c Ell>E~~ Peggy's Introduction I travel extensively throughout the country as a member of the nalional Affirmation Council and the Reconciling Congregation Board. Rarely do I visit a community where I do not hear a few more stories of bisexual, lesbian, and gay people's struggles in our church and society. A few years ago I received this letter from Rev. Bill Boyce·: I can't tell you how exciting and liberating it was for me to take up Open Hands last night and read your "Striving Toward WholcnessM [Winter 1989J. I want you to know how much I respect and praise you for the courage h took to "come oulM LO all those who will be reading it I have much lO share with you, as an experience in the early years of my ministry opened me up to the realization that 1 was bisexual (I like your term, ambisexual, too). As a result, I have never been the same and have wrestled with the problem through the years. Retired now for almost fifteen years,] have had time to do much reading and thinking. It is the kind of thing that I can't share with my wife as she is homophobic and critical. But our relationship has never been hurt by my different orientation. We celebr.ue over fifty years of solid and fu lfill ing married life .. Peggy: ] had received Bill's leuer as my long-term relationship was dissolving, so I never did write back to ask him to share his story with me more fully. But at the United Methodist General Conference this year, ] was excited to meet Bill face to face, and he allowed me to tape OUT conversations. Below are excerpted passages. 10 RETIRED MINISTER by Peggy Gaylord with Bill Boyce On Bisexuality BILL: Yes, I had a homosexual experience when I was in the pastorate. After ten years of ministry in rural areas I was appointed to a small city church. A young man, Harold,idolized me. ] was his role model. He became a minister and is a terrinc one today. Harold was desperate for love and affection and understanding. He was in the parsonage constantly. He wanted to go to conference with me, and he kept insisting on rooming with me even though there was only one bed. Finally I let him. Well, we had an experience in the nighl. It devastated me because I knew that it was wrong. I'd been brought up to believe that it was wrong, and yet it happened. It was such a wonderful experience, and that's where it started. I was in that church for another year until ] was reappointed. We were together from time to time, and the experience was repeated. After we were physically separated, we never got together again, until aboutthirty-fjve years later, when we shared a room at a statewide pastors' school. We had another experience there. We still felt the same way toWard each other after all those years. It was a fulfillment in a way. J wanted it again, but it has never happened since. He made other arrangements for atlending the pastors' school the next year. I see him from time to time and our families see each other. He named a son after me. But he doesn't want to talk about homosexuality or about what is happening in the church. PEGGY: Had you ever thought about this before it happened? BILL: Never. I'd always thought that it was wrong. PEGGY: Tell me about your family. BILL: They're scatlered all across the country, and my children all have children. Two of mine understand a little bit of my interest in homosexuality, but they don't know that I've had a homosexual experience. I've never publicly (or even to the family) called myse1fbisexual, because then they would be curious. Two would sympathize, but my sons, being macho, would want 10 know more than they need to know or than I want to tell. But after I'm dead I thought my family could know, so ] have a record of my relationship with Harold. They can deal with il the way they want. At least two of my children will understand, and maybe their spouses will, too. The OIhers may be offended by it and not be able to accept it. But that's life. PEGGY: Aren't you concerned about Harold or your wife if she's still alive? BILL: tr I'm dead, it won't maller. They can know the truth after I'm dead. PEGGY: So in that sense your death would be a freeing experience? You could finally reveal who you were? B1LL: Exactly, exactly. PEGGY: Have you ever regreued that it happened? BILL: My life would have been entirely different if it hadn't happened. I mean, I would never have had all this concern and interest. No, it's opened me up to an understanding of gays and lesbians. I've had the experience myself, and 1 know. I also can't say that I've regretted it because Harold went on to be so effective. He has a very responsible position in the church and will be retiring soon himself. He wasn't damaged. He's living a fulfilled life. He wrote me a tener after our last experience in which he said that he never regretted it, that he never held it against me. PEGGY: Does your wife know? BILL: No, she's never figured it out. PEGGY: Have you been able to Open Hands share this pan of yourself with anyone? BILL: No, I've told you more than I've ever told anybody. PEGGY: When did you stan calling yourself "bisexuaIH? BILL: It was a long time later, actually not until I retired. I've had an awful lot of time to think. It's been since then that 1 realized that this experience could only have happened because that's who I am. I do have real identity with gay and lesbian people. J realize that 1 am more than just a heterosexual. PEGGY: What arc the unique gifts of bisexuals? BILl: Understanding, knowledge. They can test ify to the fact that God didn't make us all for heterosexual relationships. We get that in the older and first account of creation: "male and female, He created them, in His own image." So it would appear that God has female charncteristics. 1 think He surely does. 1 think the bisexual understands that better. PEGGY: If orientation is a given, what do you think about choice and bisexuality? BILl: There's gOt to be a commitment, it's got to be monogamous. I'm just turned off by bisexuals who have more than one partner. I can't see thaI. I believe that a bisexual would have to be committed, faithful, lOVing, and really care about the persons - a man caring for a man, a man caring for his wife, like myse! f. J haven't quite come to the point of whether we should call it marriage. PEGGY: I'm a little curious. To me, monogamy would imply you would have had to choose one or the other. BILL: No, I don't mean that. 1 mean you can be faithful to your spouse and to all the commitments of your marriage, but you can also be faithful in a relationship with someone of the same sex, but only to one. PEGGY: Some bisexuals believe that you should only have one relationship at a time. But, you're talking about two monogamous relationships? BILL: That's the way it was with me. Of course, it was a terrible risk at first, but Harold meant so much to Fall 1992 me. I finally came to accept it. On Aging & Ageism PEGGY: Tell me about your experience of aging. BILL: I've fallen twice in the last year. i never dreamed I'd have to go through what I'm going through. I feel as if I've become old in just these last few months. It's such a contrast to what I was. Something like that can make you old quick. [ haven't been able to correspond much lately. 1 can't sit at the piano, so music is going out of my life. PEGGY: Have you experienced ageism? BILl: It's never troubled me that they don't ask me to do things due to my age, because I'm unable to do extra things. I'm thankful thaI people let me get away with not haVing to do things. On Faith & Future Hopes PEGGY: What has the church meant to you in your lifetime? BILL: The church has been my life, I love it. To this day, I remember singing in Sunday School, ~Jesus is all the world to me ... » PEGGY: What are your hopes for the future? BILL: Georgia Harkness predicted it would take the church twenty years (by 1992) to gel this issue of homosexuality resolved. BuL she was wrong; it's still dividing the church. The sad part to me is that the church is simply echoing what society is doing. The church isn't leading us 10 the Chris· tian point of view. 1 hoped so much for something better at the United Methodist General Conference. To me it is so simple. Homosexuality and bisexuality are givens as much as lefthandedness or black hair. The idea that a gay or lesbian person makes a choice and is immoral, all of that is wrong. There's so much testimony that it just seems so stupid to go on saying that gays and lesbians are choosing the immoral, evil way. We need to reinterpret the Bible in light of present day knowledge. PEGGY: What gives you strength when you feci alone or when you feel times are bleak? My spiritual life has certainly deepened as the result of hurt, because I identify my hurt with the hurt that so many are having I constantly tum to God. BILL: In a way, I feel that God has been more real and available. My spiritual life has certainly deepened as the result of hurt, because I identify my hurt with the hurt that so many are haVing. I constantly turn to God. To have patience, too, is so important. Yes, and 1 thought I would never want to die. But that comes so often. I wish I could go to sleep and never wake up. You sort of envy the people who just die in their sleep. You have days like that where you feel you just can'Lgo on. PEGGY: And what pulls you through those days? BILL: It's only the belief that it is God's way, that we have to go through it, that we can't determine our death. We've got to keep going, step by step. You have to make the effort, you just have to do it. PEGGY: If you had some bit of wisdom to pass on, what would it be? BILL: (laughing) Just to keep on keeping on, one step at a time, and believe that God will see you through, that God will be with you until the end. I do have faith that eternal life is good .... *Not the real name of either minister. f-or obvious reasons, their names and certain identifying facts were changed to protect them. REV. BILL BOYCE is the pseudonym of a n:lirui pastor in his eighlles who served churches ill prtdomillalltly rural areas. He also ministered through his music. PEGGY R. GAYLORD is a consultant ill a/If"rnative healing/heallh strategies and sexuality education. She is a member of Tabernacle United Methodist Church, Binghamton, New York, pari of Ihe Wyoming Conference. II "ott:E~ " f~e El~E~~ First Comes Love At age fifty I fell in love. Since I had never been in love, how could I be sure? But I knew the feelings I had were more than friendship and I concluded I was in love. The person [ fell in love with was a woman. "Ah ha," lthought, "I am a lesbian." That immediately felt absolutely right for me. There wasn't any struggle. Itjusl was - and it was just right I was fascinated thai 1 hadn't figured out my orientation until! was fifty. AfleT going steady in high school and dating some in college, 1 knew I wouldn't gel married. I ralionalized that I was lOO smart, not good looking, and too competit ive. Most importantly, I knew I wouldn't play "those games" to catch a man. So I proceeded to work hard to support myself. The hard work paid off with a career in state service. Once I understood myself to be a lesbian, however, [ knew I wanted lO be in a couple relationship - at once. Alii could think of was how many years I had lost. The woman [ fell in love with did not return that love, although we remain good friends to this day. Seeking a lesbian partner in my fifties - what a mystery! 1 was ready, but how was I to find her. How did I ask someone for a date? Who paid for dinner? When should we kiss? When should we have sex? I had 100s of questions and no one to talk to and learn from. I started going to lesbian events and meeting people. At my very first potluck, I met Ellie who was with another woman. They Invited me to go LO parties and concerts with them. I began to meet women and date some. I dated one woman a lot, then realized that it was not a good relationship for me. About the same time, Ellie was breaking up with her partner. We each became the close 12 by Jeanne Barnett friend of the other and talked and talked. Ellie and I shared everything with each other: what we were looking for in a relationship; how important a loving, long-term commitment was; how important it was for us to be able to talk openly and with truslo Slowly we each began to recognize that the qualities we were seeking in a relationship were there in each other. But our friendship was critical to us. If we stepped over the line and became lov£rs, would that end our friendship? Both of us were reluctant to risk. Months later we did, and with the solid base of our friendship our love grew and continues \0 grow to this day. Our love and commitment was never more clearly shown than when 1 served on the United Methodist Committee to Study Homosexuality. After the first two meetings, Ellie and I became aware that I was coming home depressed. We decided it was important for Ellie to accompany me to these meHings for love, support and care. When Ellie had problems getting the time off from her state job, she quit work and staTted her own business, setting her own hours so she could travel with me. We are a couple, in love, supporting each other in the efforts we make. Our love clearly synergizes each of us with the ability to do more than either one of us would be able LO do alone. Coming om at fifty - I would not have missed it for the world. Ufe is grand! Then Comes Prejudice I was well established at work and in my church when I came out at fifty. I suddenly faced the fear ofhomophobia and the shock of prejudice. 1 was afraid of rejection, being treated differently, being told I was wrong, being told I should change. I had grown up and lived in that comfortable American place: while, middle class, Protestant, and assumed heterosexual. I took things for granted. I played out the social roles laid out before me. Once I knew I was a lesbian, however, fear made me think and react with tension. If I didn't tell anyone I was a lesbian, then I wouldn't have to deal with the fear. But I was too happy with the new discovery about myself to keep it a secret. So I was caught up in the fears, mostly when I needed something and wasn't sure how the person was going to react. I was afraid when Ellie and I applied for a home mortgage as a couple and they told us to re-do the papers. I was afraid when we applied for a family membership in our auto club and had to push all the way 10 headquarters to get them to say OK. Gnawing fear crept into my thinking when I applied for long-term health care insurance and they asked why I was living with another person. If I said I was a lesbian, would they turn me down? Sometimes I question why others are reacting as they do toward me? Is it because I am lesbian 7 Some other reason? I don't know for sure, but doubts seep in. Ufe is grand being out, being in love. But now, the fear and discomfort of meeting prejudice is also with me. This fear will only leave me when people realize that stigmatizing and ostracizing whole classes of people in our SOCiety is incompatible with Christian teachings . .... )ea,me Barllett, 62, retired as an administratOT aJter thirty-two )'tars oj statl slrllict. Shl is a member oJSt. Mark's United Methodist Church ill SaCramlntO, chair oj thl California-Nlvada Reconcilillg COIIJerenct Committee, and District Lay Leader. She recenlly returned to worh as OJfice Manager Jar the Conference Capitol Fw!d Campaigll. Open Hands \jO'~E~ " tt.e El~E~~ • •••••••••••••••••••••••••••••••••••••• I ••••••••••••••••••••••• • •••••••••••••••••••••••••• I ••••••••••••••••••••••••••••••••••• "G'R'A"N D"M'A"'I'S"'/l"'['E'S'B"IA'N' ",.11.11 ••••••••••••• ' •• · 1,' ••• II I • I ,. ' I" ••• I.... " " • • .1 < I • I • , "' t' I. ' II · '· ' " • • II" . , . • '. I. , •• ' , II ' ' . ' "" · ...................................................... ,. ...... . ............................................. ;; ... ,. ........... by Ellie Charlton T he year 1975 was a mOm enlOU5 onc for me, In)anuary I became a g randmother. In April I lurned fo rty. In May I started the process of coming out. Harvey C hinn, a mini ster in our annual conference, ran a series of articles on ~ Homosexua l s and the Church" that spring in the United Methodist Reporter. The articles started m e on my journey. That Ma y,Jane (not her real name) and 1 were on our way to the United Methodist Women's Conference Training fo r District Officers. Having met as new offi cers and become good fri ends, we were haVi ng lunch before the training event. We discussed Ch inn's anicles in the Reporter and whether h omosexuals should be ministers. Jane said, "I'm bisexual you know." I can't begin to tell you the impact her statem ent had on me. We went on to become lovers and I started my self-discovery proce ss. I had a long journey before me. Where do you start when you have three children (seventeen, nineteen , and twenty), a marriage of twentythree years, and a brand new grandchil d? Life went smoothly for a while. Sin ce Jane a nd I were both happily married, we were lovers on th e side. We shared our relationship with our respective husbands so we didn't expend a lot of energy trying to hide or s neak behi nd thei r backs. However, after fo ur years Jane divorced and to ld me she wa s "looking for a rich man to take h er fancy p laces.~ I se t out to find a woman to replace her, having realized my need for a woman in my life. But since I didn't know any gay people, I spent the next three or four years reading alii could find on homosexuality, trying to meet lesbia ns, and reviewing all the anraclions and loving feelings I had had for Fall 1992 women since age fi ve. I grieved for all that I had denied of myself. I wondered how much m y gel tin g married and haVi ng a family was to meet Ihe expectation s of my famil y, church, and society. I W<lS raised in the church and a major part o f my adult life had revolved around it. However, during several years o f my coming o ut process, 1 left the church, unable to d eal w ith the nega tive feelings an d unkind comments about gay p eople. In 1982, after seven years in the coming out process and after thirty years of marriage, I separated from my husband and started coming out to my family: three children, brother, Sis ler, a unt, uncle, and mother. My father died before J wa s ready to tell him a nd my grand children just grew up knowing. As one might expect, I received a variety of react io ns. My aunt and uncle were ac ce pting. So was one so n and hiS fa mil y. However, at first my daughter would n ot let my two granddaughters stay wi th me. I feel sad for the lost years of close grand· mother/granddaughter relationsh ip that can never be regained. My daughter now has an interesting relationship with my partner Jeanne and me. Alth ough she feels "it is not God's plan ," she visi ts us o ft en. Recently, having watched our relationship for yea rs, seei ng how we communicate, an d feeling the love we have for each other, she staled that she wished she cou ld find a man just like J eanne. I take that a s the ultimate co mpliment My youngest son for many years refused to talk to me or to return my telephone calls. Only in th e last few months have we started talking again and rebuilding our friendship. The most difficult to tell and the last to know was Mom. How do you co me out to Mom when she is eighty and you are fifty-five and a mOlher and grand mother yourself? For many years I worried about Mom. Should I come out to h er or n ot? Would she accept me completely (not likely) or have a h eart attack (maybe) or totally reject me ( I didn't think so). Finally, the time came wh en I knew I must te U her. My family partner Jeanne was on the United Methodist Ge neral Conference Committee to Study Ho m osexuality and it was consuming a lot of our time. J was abou t to quit my s tate job so I could accompany her to those meetings. [ fl ew Mom to Sacramento - and fifteen years after my coming out journey began, I took the big step. She was not surprised - by now she had fi gured it o ut! She d oesn't approve for religiOUS reasons, but she s till loves me. She acce pts Jeanne as my partner a n d loves her too. As things turned out, Jeanne and I are much more "out" than we eve r anticipated. We continue to hear of newspapers that reported Jeanne's coming out to th e Unite d Methodist General Conference. I'm so glad I was "outM to all members of my family. Yes , this lesbian is a grandma - and daughter and mother and sister and niece! This lesbian is also an active church member again - and much more. I'm so glad I discovered my real self. the person God crea ted me to be. Thank yo u , Harvey Chinn . .., ELLIE CHARL1DN, 57, runs a hill paying service, INDIVIDUAL FINANCIAL CARE. Sht is a mtmber OJSI. Mark's Uniltd Mtthodis[ Church in Sacramenfo, California, is lre-asure-r oj [he National Affjrmation Co un cil, and chair oj [hI: CalifornialNtvada Annual ConJertnce Commission On the Stalus and Role of Wome,l. 13 • '10't:E~ " t~e Ell)f~( dJo;" UHi/eJ M~-<Jo.-~ I am out enjoying my Golden Years, all seventy-six of them. But I have a hope for United Methodists in years to come. I hope they will have the courage to be - to be themselves. I hope they will nol feel. as I often have, that to remain in the church means they must deny their deepest loving and sexual feelings. I hope they will not feel they are the "u.ndesirables", as I have. War Years From 1942-45 I was in the US. Army Infantry. I was a Chaplain's Assistant as well as piccolo player and Army Division Band entertainer. In the intense heat of a New Guinea summer night in December 1944, 1 shared with the chaplain (my part-time boss) my arudeties about my inner homoerotic feelings. There were no sexual activities involved. I said I did not feel 1 could be a good future husband to my fiancee, waiting for me at home. The chaplain was a fine, well-meaning Methodist, but I had unWillingly put him in a tough spot A higher ranking officer was also present that night in his tent So my chaplain had no choice but to agree with that lieutenant colonel that I was henceforth u.ndesirable 10 Ihe army. Ensuing angry actions on my part due to frustrating army delays and threats of courl-manial led to my hospitalization in New Guinea. My chaplain, only a captain, could do nothing for me. After many months and three transfers, army medical boards in the United States dccided I was not deserving of a dishonorable discharge, since no homosexual acts had been committed, only an expression of my deepest feelings. My army discharge was Honorable. Very understanding psychiatrists and social workers sent me on my civilian way just one week before World War II ended. This ordeal of months left me with strong 14 "" KuU. IJI.aI-,u feelings of self-devaluation and disappointmem for which, much later in California, I found helpful counseling In 1945 my fiancee broke our engagement by mai\. 1 knew 1 was not SUitable for marriage, but I kept trying. Perhaps, I thought, I was a latent heterosexual. A second failed engagement in 1948 proved to me that mine was not to be the heterosexual path. After my anny discharge, I was hired by the New York City YMCA as a veterans' business and vocational counselor. My later work thcre as a secretary caused intense inner conflicts since pari of my work was to check on ever longer lists of "undesirables" who were 10 be banned from fUlure use of YMCA facilities. MOSI persons on these lists were thought to be homosexual. Many prominenl New York City and Hollywood names were induded. I had been active in the theater and musical worlds, both professional and amateur. It was hard to see former school and theater colleagues on such lists. I did not think of them as "undesirubles." In my YMCA days I was being promoted up the executive ladder. The question was often asked, "When are you going to get married? Your career chances and salary will be better if you do." Today ( know those questions and statements were inappropriate and very biased. But back then I could not give an honest answer, so I left that Christian organization in 1959. Early Years Sex education, or lack of it, shaped my early years. In the 1920s in '. Massachusens, sex educalion was thought lO be a little book called ~What Every Young Boy Should Know. ~ As a result of that book (along with books from the Boy Scouts of America) my contemporaries and 1 daily checked on the results of mast urbation. We watched for signs of hair falling out, veins enlarged and incipient idiocy. By 19281 was given a book on reproduction. It featured the fish and animal kingdom and very liule about junior high school sex. Our schools had no sex courses or even general counselors. "Just keep everything cleanH was the message of our hygiene lectures. In the Methodist Episcopal Church of the early 19305 I never heard the word "homosexuality." From my eighth year onward i inwardly felt different But this was the time period of "The Love that dares not speak its name." Our youth ministers were kind men, but they were very concerned with economiC, social, and anti-war issues rather than with sexual counseling At our Epworth League meetings, it was assumed that all nonnal people were heterosexual. However, I never heard that word either. The 1950s I n the 1950s things were different. In 1952, 1 was serving as music and drama staff person in a Florida Methodist church, when 1 was picked up in a police entrapment campaign against ~ quee rs.H My senior minister never suggested dismissal but rather offered constant. continuing friendship and enthusiasm. Homosexuals were visible in the 1950s musical world of our Florida city, in which both my mother and I Open Hands , I. were active. My mother, music teachers and friends would lament the irregularit y, but such gay men were neither held up as models nor ostracized from musical d ubs nor spoken of harshly. In New York City in 1956 1 joined the large and vital Christ Methodist Church on Park Avenue. I was active in the church's theater group. II was common knowledge that two leaders of that group were living together in a man-lo-man relationship. Everyone took it in stride. I never heard ministers or lay people objecl lo ....... _____ _ the ohen very "campy~ professional dancers and actors who were brought in 10 augment our productions. Concerns & Questions After all these years - and many other experiences in the 19605, 19705 and 19805, I am out enjoying my life. But my conscience leads me to ask the church at large to consider these questions: I. Just who is a homosexual and why is it so important to know? 2. What are the spiritual and physical effects of long-term celibacy? of continued sublimation of sexual feelings? Do celibacy and sublimation make for a more Christian life? 3. Does the phrase "love the sinner but not the sin" encourage a kind of heterosexual condescension? Does it say ''I'm OK, bUl you really are a little pecuJiarr How Jesus-like is such an implication? 4. Where will Christian gays, lesbians, and bisexuals in the future find their role-models? Fall 1992 --' - -.:.-:-::;:-- --- --- -------- Will they increaSingly turn away from the church? If the church can begin LO grapple with these and other questions about sexuality, perhaps loday's young people will not reach their Golden Years partly unfulfilled and feeling distanced from their church. Hopefully they will not feel thaI they are the "undesirables." Hopefully they will be told openly that they are valued for who they really are, rather than being a threat to family values . ..,. KEITH CHALMERS, 76, is a m~mbcr ofth~ Unit~d M~fhodisf Church, with a dup I Once Was a Liar: reflections on growing up gay in the 50s David 1. Biviano f once was a liar. My whole life balanced precariously on a lie. These feelings lie heavy on the frail frame of this frightened young boy. Dread locks my mind in chains and throws away the key to the future. Alone like a lost fawn after its mother has been felled for sport. Begin the lonely struggle to win the gold medal in the "Best Little Boy in the World" competition. Olympian feats are futile in the subterfuge. Flee beneath the oppressive orders: Don't feel that way Don't be that way don't let the truth be known. Pretend that "boy meets girl" is your favorite pubescent pastime too. The Great Pretender plays the gay, lying awake only to the dark fears of discovery David Biviano is a counselor and Ed.D. candidate living in Washington state. © 1990 Gay and Lesbian Advocacy Research Project, Inc. First published in Empathy, Vol. 2, No.2, 1990/91. IS '10,eE~ " floe ElP~~ LIVING AN HONEST LIFE I was born and raised in a strict Christian tradition. That meant that we did not dance, play cards or do anything else on a Sunday that would be blasphemous. I was in my early teens when I began \0 sense my homosexuality ahhough I didn '( know the term. Boys were OK for baseball games or riding bikes, but girls were best for real companionship and caring and sharing. I also sensed that my feelings for Olher girls would send me straight \0 hell. Religion can often put a damper on reality. All through high school 1 struggled with my feelings. When I went to college, I enjoyed my first love affair with a woman. 8Ul the pressure of my religious upbringing made me try to find a niche in the heterosexual world. I dated men and uied to fmd a comfortable companion. I spent many years trying to conform \0 society's expeclations of what I should do. I did find one man who was kind and gentle enough for me 10 marry. My marriage was OK for fifteen years and two lovely children, bUl then the next six years were spent trying 10 get rid of headaches. Too many aspirin finally led to mild anemia and the beginnings of an ulcer. Only when I confronted my husband with the truth of who I was, was I on my way to recovery. I began to realize that I was born a lesbian. There was nothing I could do aboUl il. I had tried for thiny-rive years to fit society's role for me and I was killing myself over it The church had told me I was a sinner, but the times I felt closest \0 my God were when I admitted my sexuality and tried 10 live a decent life. When I gave up the lie, I felt physically better and emotionally happier. I moved to California with my children and divorced my husband. My connection with the church died after J had made the rounds of Sacramento looking for a congrega- 16 by Ardelle Pearsall lion that would accept me and found none. My spiritual life has been sustained through reading and the care and concern of many nongay people as well as the support of the gay community. Many, indeed most, of my gay friends have a deep "'1>"1 As my body ages, I'm concerned about becoming dependent on someone else for physical care. In a nursing or convalescent home, willi feel comfortable in a straight community? I am not very comfortable now. spiritual understanding C rt'> . <l;:<> and would enjoy the ( ~ " '/"I • opport unity 10 share in ( I t "\ 1 -061 I wonder if my children will be as supportive as I become less independent? I wonder about the funeral service. Who will do it? will an accepting congrega- ( )' "1~"I'i" ~oO tion. The anger and f'~~~~~;,~~("-':<;;;"'7§~ bitterness of our past experiences make it almost impossible for us to find the comfort, care, and concern we need in most mainstream churches. The fundamentalist churches are our worst enemies. Ihe pastor be - ----=- able to say the So now I am seven ty years old and retired, living with my parmer. Since I can no longer be fired I have come out to almost all my acquaintances. My partner and 1 enjoy traveling around the country in our fifth-wheel RV: Ufe is good. I'm happier than I've ever been- because I am living an honest life. But I'm trying to look to the future as well as to the present. What lies ahead for those of us who have spem so many years in the closet? Many thoughts and questions emerge. What happens if I am in imensive card Will my partner be able to visit me? To insure that, I must fill out a "Power of Attorney for Health Care.H • A ~lega\" spouse would not even have 10 think about that. I have to. I must be sure to word my will correctly so my children will get their share and my partner will also get her share. I cannOl include my partner on my insurance plan. C::J::J right words to .. , comfort my survivors? How open will she or he be? Some problems of aging as a lesbian are probably not much different from aging as a straight woman. However, it feels different because we do not have the support system of the straight world. We feel we must fight every step of the way for what should be our rights. To know now that much of my life has been spent in hiding from myself makes me angry and resentful 3t times. I would like to be judged on what I do in public life, not on what I do in the bedroom. That's pretty much the way others are judged. Why not us? '" ARDELLE PEARSALL, 70, laugh/school for twenty-five years in New York and Massar"' T,ii ... ~r!'1 chusells, then mlrkerl as a gardener Jor Jouruen years after mo~ing 10 Sacmmento in 1975. She was married for twenly-one years 10 a man who was an ordained minister in the United Methodist Church. Open Hands I: IJDt~E~ " floe El~E~~ fit Rememaltee 0.6 a 'OeM hieltd Four years ago I lost my best friend, Carol. Today I look back and thank God for giving me this special woman in my life. We mel in the late 19405 bUl fate played its hand and we wenl our separate paths. Twelve years later onc of her friends told me she was not doing very well, and that made me decide \0 locate her and renew our friendship. From the beginning of our relationship, I had felt a strong bond between us and 1 set out to prove it to myself, once and for all. When I knocked on her door four hundred miles away on a sunny day in December of 1959, we had a joyous reunion. Although the visit was shon, it was very profound - the beginning of the rest of our lives together. The years had taken their toll on Carol, but haVing known her previously, I could only see the person I had known in the 1940s. She was still as lOVing, caring, and happy-go-lucky as I had remembered her. Her smile (an Irish one at that) would steal anyone's heart away. Carol had suffered many hardships over the years. At twenty she had survived polio and had gone on to live a totally self-suffic ient life. But when I renewed my relationship with her in 1959 she was on the brink oflosing her job. She had developed serious seizure problems. She was eventually discharged (in the 1960s) from a highpaying position to total disability without an option of ever ~orking again as long as she lived,She \\laS declared ~unfit to work among normal employees" because of haVing one seizure on the job) Carol was fony-eight years old when she finally became resigned to her fa te. With my persistence she moved to my city to share her life and Fall 1992 all that she possessed with me. Her condition had cost her her job, her independence and her self-esteem. But I believed in her and vowed to care for her as long as she lived, hoping I would survive her. Fortunately, I did. We bought and shared a modest home together and were happy for the next twenty years. Carol1ived a very normal and fairly healthy life too, thanks to the wonderful care of local speCialists. The last five years were sad f and debilitating for my friend. Along with chronic lung problems, she developed Post-Polio Syndrome and in the end she succumbed to a massive stroke. The task of caring for Carol during those five years was mine and I believe I took it in stride, although some times were very frustrating and even difficult. But our love for each other survived the insunnountable ohst<lc\es which confronted us during her last days. I thank God for giving me such a wonderful friend and for the privilege of caring for her in her time of need. ~ The author of this article. 69, is very active in her local church and fears rejection by some she considers friends if her identity were known. As a re_Iu'lt of the years spent caring for her loving partner, she 'lOW provides respife care for people who have Iolal responsibility for the care of a loved one. ORGANIZATIONAL SAMPLING ASA (Society on Aging) 833 Market Street, Suite 512 San Francisco, CA 94103 415/882-2910 A pioneer in lesbian and gay aging issues. Helped found NALGG in 1974; cosponsored 1992 conference on "Diversity w~h a Differ· ence: Serving 3 Million Aging Gays and lesbians"; recently established own Task Force on lesbian and Gay Aging Issues. GALAXY (Gay & Lesbian Accommodations for the Experienced in Years) 3507 23rd Street San Francisco, CA 94110 415/648-8678 Provides advocacy on housing in the Bay area, GLOE (Gay & lesbian Outreach to Elders) 1853 Market Street San Francisco, CA 94103 415/62&-7000 Offers information and referrals; social ActMties; educational programs; support groups; in-home SUppcH't lor frail elders; women's ac· tivities, and bereavement support. NAlGG (National Association for Lesbian & Gay Gerontology) 1853 Market Street San Francisco, CA 94103 "Promotes responsible research, publicatk)ns, networking, service advocacy, and delivery programs for lesbians and gay elders.~ Offers a 37-page Resource Guide on Lesbian and Gay Aging. OLOC (Old Lesbians Organizing for Change) P.O. Box 980422 Houston, TX 77093 Dedicated to confronting ageism; has Contact Persons and Area Support Tearns in many states; published The FacilitiJtor's Handbook On Confronting Ageism for Leshlans 6f) and Over. SAGE (Senior Action in a Gay Environment) 208 West 12th Street New York, NY 10011 212/741-2247 Provides support for homebound gay and lesbian seniors; a Public Education, Advocacy and Media program; an AIDS and Elderly Program; a seniors' social and educational center, 17 ~f4~t"'f"f"S tt.e ~'f'it H arry and Herman had lived in the big, brick house on the hill in Willow Bluff for almost half a century. Some assumed that they were bachelor brothers, but the old timers will tell you that neither of them are natives. Herman ca me up from Texas in the late thirties to lake over the feed mill when Jim Kinnamen died. Harry was from somewhere out East - Delaware or New Jersey. He worked for Herman in the mill, delivering feed and keeping books, until the war came. They tried to enlist together after Pearl Harbor in '41. Herman was accepted and went on to win Ihe silver SlaT in the Baule of the Bulge. Harry had a bad eye, so he stayed home and ran the feed mill for Hennan_ When Herman came home from the war, near the end of '43, business was booming, and he made Harry a full partner. That was when they bought the old Einersen place up on the hill and moved in together. After a few years, folks just came to accept that neither of them was ever going to marry. Harry and Herman started going to church in '49, just after the addition was built, when Reverend Swingle was pastor. Harry immediately joined the choir. He had a beautifultcnor voiee, and when people found out he could sing he became the soloist of choice at most weddings and funerals. Kate Swarrnford used to say that Harry had the voice of an angel, and she made her family promise that when she died they would ge t Harry to sing ~The Lord's Prayer" and "K-K-K-Katie" at her funeral. They kept their promise, and Harry sang both songs jusl the way she wanted. That.....-as one funeral in Willow Bluff that no one ever forgol. Herman became active on the church Board of Trustees. He was often seen over at the church, after work and on Saturday mornings, 18 ANNIVERSARY by John ~umW8ll A slory .. ermon bared on Psalm 24,3-6 repairing the roof, painting the trim, or puttering with the furnace. When they installed the new pipe organ in '55, the Trustees dec ided tha t, whi le they we re at it, they might as well renovate the whole sanctuary. It was Herman who headed up the renovation comminee. They made him chairman of the Trustees the follOWing year, a position he was to hold for over thirty years. He had a way of recruIting the right people for a job and organizing them so that things got done in good order. Their announce~ent on World Communion Sunday came as a surprise 10 the congregation and was the source of much puzzlemem and consternation in the weeks that followed. Herman stood up during the time for sharing joys and concerns and said, ..'Harry and I would like 10 invite everyone to attend our firtie th anniversary celebration on Ihe nineteenth of November. There will be an announcement in the pape r, but we aren't sending any fonnal inv'ilations. We hope you will all be able to come. We've ordered one of those triple-decker cakes from the baker)~ and Harry is planning to sing." The puzzling began as soon as HermaJ;.- sat dOWJ;l. "Anniversary,of what?" Mildr~Hersey whispered to her daughter Gyneth, loud enough for naif of the congregation to hear. Gyneth shr.ugged her shoulders and whispe red back, "I don't know.~ No one seemed to kngw. When the paper came out that Tuesday with Herman and Harry's picture on the front page, the whole tow n began to buzz. The announcement simply read, "Herman Fisker and Harry Beechum cordially inv ite you to attend their fiftieth anniversary celeb ration on Sunday, November 19, at 2:00 P.M., in the community room at the church.~ "I don't understand it,~ Mildred said to her neighbor, Eunice Criven. ~ "It didn't say nftieth anniversary of their business or their partnership. You don't suppose they are ... " She couldn't bring herself to finish the sentence . The very thought was abhorrent to her. "To think that they have been carrying on like that here in Willow Bluff for fifty years. 1 can tell you right now that I'm not going to any anniversary party like that!" The follOWing Sunday, Herman sat alone in his usual pew in the center of the sanctuary. No one sat near him and no one greeted him before or after the service. Harry sat with the other tenors in the choir loft, and they spoke to him politely, but there was no joking and laughing as there usually was, and no one said a word about the anniversary celebration. It went on like that for several weeks. People began to wonder why Herman and Harry continued coming 1O church. There was even some talk about fonnally asking them to withdraw their memberships. On the Sunday before the anniversary celebration the organist, Gena Percy, stood up duringjoys and concerns and asked the pastor if she could say something to the congrega· tion . The pastor nodded and Gena stepped out from behind the organ bench, walked over to the center aisle, and with her hands visib ly trembling, began to speak '" want to thank > Hennan and Harry for what they have done. It has given me the courage to say something that I have wanted to say for a long time. I am a lesbian. I am not ashamed to tell you that now, even though I know that many of you will not understand. I have struggled with who I am for years and years, and after much prayer, and the support of severa l dear friends, I have come to accept all that I am as a gift of God. I don't know why God made me this way. 1 have often wished that it could have been otherwIse. There have been Open Hands times when I ha ve wanted to curse God because of th e way 1 have been treated . Bu t I don't feel that way anymore. I think playing th e organ in worship has helped. Pra ising God with this beautiful inst rument is the grea lestjoy of my life. 1 thank you all for the privil ege of serving God as your ch urch organist. " There was no whi spering when Gena returned to the bench behind the orga n. No o ne could remember when the church had been so q uiet, except perhaps at fun era ls. It was a ho ly silence. Everyone who was present knew that he or she had witnessed something ext raordin ary, and even though they were all shocked and troubled by what Gena had said , they could not bring themselves to condemn her. To have do ne so would have been to deny what they clearly saw in her face as cake fo r severa l months. But by 2: 15 the room wa s fun and people were still coming Afler they had open ed th eir gifts, and Hennan had made a liule speech thanking everyone for comi ng and saying so me of th e usual things about what a blessing it was La have so ma ny faithful friends, Harry announced that he had a song he would like 10 sha re . He walked over to the piano, where Gena was already sea ted, and after she played the introduction, he smiled at Herman and began 10 sing in his sweet tenor voice: For all th ese years, these friends and thes e blessing s, we give you all pra ise mighty God . For trials , temptations, and hardships overcome, we thank you,D Lord, our SlIlvation . For this holy union of sinners forgiven . redeemed, tran sform ed, SlInctified; For grace all sufficient. sustaining, maintaining our love all these years, thank you God . ... JOHN SUMWALT, 41, is paSlorof Wes!ey Unit ed Methodist Church , Kenos ha , Wisconsin and a member ojT.AL.E.S. story tdlingguild . He is the autho r af Lectionary Stories, Cycles A, B & c. Music was compostd by Kern Sherwood, Direc lor oj Musi c, Wesle y Umltd Methodis t Church, Kenosha, Wi sconsin. All righlS to story and music re ta in ed byau/hors. One lime permis5ion granud . she spoke: somet hing holy, rr=,;,,============================"'>! something that they had no words to descnbe, but that they knew was of God . Others would co nd em n her whe n word got out tha t Willow Bluff Community Church had a lesbian organist, but they would not. She was one o f their own . They had wa tc hed her grow up, seen her baptized a nd conflnned with their own children and grandchildren; they knev.r her parents and her gra nd pare nts, her aunts and uncles, her brothers and her siste r. They were all members of the c hurch , too. Whateve r else she was, she was thei r Gena. Nothing could change that. When one of the nev.rcomers wondered aloud if Gena woul d be allowed to co ntin ue playing the organ, the question was me t wilh a stony silence. Herman and Har ry decorated the community room wi th cre pe paper the fol lOWing Sa turday n ight. The next day, at 1:45, they stood at the door in th eir rented tuxedos, wailing to see if anyone would come. Ha rry said he was willing to bel his next socia l security check that they would be f~ Anniversary MUSiC by Kerri E. Sherwood Words by John E. Sumwalt y" ", 11 .... •• lend. , .. th . .. bl ... _ Ing. .. 0 , ~ o r J ,I - n tJ7D r .11 p •• I.. mlghl _ y God.. Fo. I. I .11, lemp I. - lion •• nd , ~ .. , L3 QD J EJ J . n dured. ., Ih.nk you. 0 lo.d. our .. I _ o ~ 0 ,,- " [ I 841 r l_fEI n 1 r U r r E n _lion. Fo. IhI.ho - Iy un _Io n ot.ln _ no .. 10. ,,, . 'm. .. ~ d .. m .... Irani . 10 ........ line . " . lI.d . ,., g.ec •• 11 luI ." _ cl.nt, '0' 0 Om .. i j tp J FJ I F9 • . . ,.'n . In g. mll n t .l n '"0 '"' Ion '" the n yea ,., think ,,0 0 .. 0 G O J '=pH r ... '0' loy. '" thu. yurs, thank ,.0 """ eating freezer burnt anniversary i!;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;!.1 r-all 1992 19 Resources LESBIANS AND GAY MEN AND AGING Adelman, Marcy, Ed. Long Time Passing: Lives of Older lesbians. Boston: A1yson Publications, 1986. Twenty-two stories of old lesbians from various classes, races, professions and pans of the country. Berger, Raymond M. Gay and Gray: The Older Homosexual Man. Boston: Alyson Publications, 1982 Report of research and interviews of ten older gay men. Berzon & Leighton. Posifively Gay: New Approaches. Millbrae, CA; Celestial ArLS, 1979. Has chapters on lesbians and gay male aging. Doress, Paula Brown and Diana Laskin Siegel and the Midlife Older Women Book ProjeCl. Ourselves, Growing Older: Women Aging With Knowledge and Power. New York: Simon &: Schuster, 1987. A handbook on aging for women: includes discussion of lesbian aging throughout; limited discussion of ageism. Dynes, Wayne R., Ed. Encyclopedia oj Homosexuality. NY: Garland Publishing. 1990. Includes several references to aging and ageiSm. Golden Threads, P.O. Box 3177, Burlington VT 05401 . A contact magazine for lesbians over fifty. Hamburger, LisaJ .. Katrina Fullman and Ellen Ferwerda, Producers. The Place I Call Home. Elk Productions, 1992. A video on gay and lesbian seniors. their lives. homes, hopes and fears. 10 min. Available from NALGG, 1953 Market st., San Francisco. CA 94103. Hubbard, Will. "Lesbian and Gay Aging: Deconslructing Closets in Rural America," RFD 68:50-53. Hubbard, Will. "Lesbian and Gay Aging: Exploring Myths," Blue 20 Ridge Lnmbda Press (November 1 and December), 1991). Hubbard, Will. ~ Invisible Minorities: Older Lesbians and Gay Men," New River Free Press 9( 1991):7. Kehoe, Monika. Lesbians Over 60 Speak Jor Themselves. New York: Harrington Park Press/The Haworth Press, 1989. Results of a study begun in 1983 on what it is like lO be old and lesbian in our society. Lee,John Alan. Gay, Midlifeand Maturity. New York: Harrington Park Press/The Haworth Press, 1991. Myths about gay men and accelerated aging; sexual attitudes and behaviors of older gay men; a theory of successful aging. Macdonald, Barbara with Cynthia Rich. Look Me In The Eye: Old Women, Aging and Ageism. San Francisco: Spinsters/ Aunt Lute, 1983. Essays and reflections on aging and ageism as women experience them. Sang, Barbara,joyce Warshaw and AdrienneJ. Smith, Eds. Lesbians at Mid/ife: The Creative Trans ition. San Francisco: Spinsters, 1991. Anthology by and about forty to sixty year old lesbians of various races and ethnic backgrounds. Includes slOries, poems, research, essays, reflections. A chapter on legal documents. Sullivan, Andrew. "Gay Life, Gay Death," The New Republic. Decem· ber 17, 1990. Examines age difrerences, race differences and differences in H1V status. Vacha, K. Quiet Fire: Memoirs oj Older Gay Men. New York: Crossing Press, 1985. A collection of interviews with older gay men. Out of print. GENERAL AGING RESOURCES Bell, Marilyn]., Ed. Women as Elders: Images, Visions. and Issues. New York: Haworth Press, 1986. A feminist perspective on aging women and their concerns. Topics include retirement, health care, and issues of policy and politics. 99 pp. Friedan, Betty. The Fountain oj Age. New York: Simon &" Schuster. To be published in 1993. By the year 2000, Friedan sees a new "revolution in consciousness about aging and the role of older persons in ru.S.Jlife. Age ... will be redefined as a new stage in human development, not as lost youth." (AARP Bulletin, September 1992, p. 20) UPCOMING EVENT! The national conference of the American Society on Aging March 27-30, 1993 Chicago Hilton Hotel'&? Towers Call 415/882-2910 ior more iniormation Open Hands • RCPReport Welcome New RCs Nine new congregations have voted to become Reconciling Congregations (Res) since August 1, bringing the natiooaltotal to sixty-two. We imroduce five of these new Res here.The other four will be introduced in the next issue of Open Hands. MayfairUMC (Chicago,lIlinois) Mayfair UMC's vote to become a Reconciling Congregation on August 6 was the culmination of fifteen months of prayer, study, and selfexamination. One member noted: "We discovered we already were an RC - we simply had not publicly declared it. Now we have!" Located on Chicago's conservative northwest side, Mayfair has experienced a mmsformation during the past decade. In 1982, the congregation was mostly comprised of elderly and latc middle-aged persons. Defying the myth that older congregations are resistant to change, Mayfair's members were open to new ideas and new leadership. This openness began to aUract new persons of diverse backgrounds, ages, and family styles. Mayfair's faithfulness and welcoming attitude convened it from a dying urban church into a vital and growing congregation in time for its centennial celebration in 1990. UMC 01 Osterville (Oste!ville, Massachusetts) Located on Cape Cod, ninety miles from Boston, Osterville is most like a suburban community. although it is not easy to categorize. The congregation has grown rapidly in recent years with a large influx of young families. Current membership is 400 members, with 300 altending worship each Sunday. The church school and the youth Fall 1992 program are also growing. Most adult members have auained a high level of fonnal education. The congregation is active on the mission front. Most recently, the youth group traveled to South Carolina to build houses. Osterville's interest in the RCP was initiated by its Outreach Committee. Osterville has been the host for the Cape Cod chapter of Affirmation. First St John's UMC (San Francisco, Cal~omia) First St. John's is one of lhe oldest Protestant churches in nonhern California. It is a predominately minority congregation with a Mandarin- speaking fellowship and many English-speaking Asian·Americans. Other minority groups are also induded among its seventy·eight members. First St.John's was the first ~Peace with Justicen congregation (a program of the United Methodist Board of Church and Society) in its conference. It also served as a sanctuary for military resisters during the Persian Gulf crisis. Church members have traveled to Central America to support peacemaking The congregation has shared its building with the Golden Gate congregation of the Metropolitan Community Church. First UMC (COIVallis, Oregon) Located across the street from Oregon State University, First UMC has a long-time connection with this university. Many university faculty and staff are among its 950 members. The campus ministry relates to the congregation. First UMC has a strong emphasis on community outreach, hOUSing a day care center and play school. The congregation recently completed a major renovation project to make its facilities handicapped·accessible. First UMCs two full-time clergy, half-lime educator, and other part· time staff oversee a wide·ranging program to meet the needs of a congregation which covers the full spectrum of ages. Each Sunday both a contemporary style and traditional worship service are held. Trinity UMC (Austin, Texas) Trinity UMC was founded in 1946 in a new suburb of Austin. After a surge of growth in the 1950s, the congregation entered a downward spiral which ended about six years ago. At that lime a consultant assisted (hem in developing a long-tenn plan. In order to attract younger families, the congregation began a Parents Night Out program. Trinity now has a membership of 250, with an average of 120 persons in worship on Sunday. Many new members were community activists of the 1960s who have not related to a church in the past. These members are actively engaged in a wide array of community ministries, such as Habitat for Humanity, Reading is Fundamental, Haircuts for Homeless. The congregation recently restructured its decision-making style, using teams rather than the traditional committees. An alternative worship experience based upon creationcentered spirituality draws forty-five persons each week. The pastor reports that the Uheart of Trinity" is its prayer time. We welcome these five new Reconciling Congregations with their rich diversity to our growing reconcil· ing movement. 21 l I Presbyterian High Court "Sets Aside" Spahr's Call The Rev. Dr. Jane Spahr's caU to serve as one of the co-pastors of Downtown United Presbyterian Church in Rochester, New York was ~set aside~ by the PennanentJudicial Commission of the denomination in early November. Their decision was a somewhat surprising conclusion to a church drama which unfolded over the past year. In the fall of 1991, the Downtown Presbyterian congregation (a More light Church) voted overwhelmingly to call Spahr as one of its co-pastors. Spahr had been recommended unanimously by its nominating commitlee. The congregation was fully infonned throughout the process that she was in a commil1ed relationship with another woman. Spahr's call was immediately challenged by ten pastors in the Genesee Valley Presbytery in the Rochester area. However, the presbytery upheld the congregation lastJanuary by a vote of 105 to 66. Opponents appealed this decision to the Northeast Synod of the Pennanent Judicial Commission which once again upheld the congregation by a 9 to 1 vote last July. The General .Assembly Permanent Judicial Com" mission was the final step to which Spahr's opponents could appeal. When the United Presbyterian Church adopted its ban on the ordination of homosexual persons in 1978, a "grandparent" clause was also approved, exempting any gay or lesbian clergy who had been ordained before that time. The call to Spahr was believed to be within the bounds of Presbyterian law, since she was ordained in 1974. However, the Permanent Judicial Commission, by a vote of 12 to 1, overturned the intent of the grandpar- I • Join thousands of Lesbians and Gays who are enjoying Second Stone. a national ecumenical Christian ncw~journal. Meet brave men and women who are confronting social injustice and religious bigotry. Explore family and relationship issues. Find out about life changing retreats and other fellowship opportunities. Second Stone feels like family. Order your subscription today! YESt Begin my subscription to SECOND STONE for [ II Year, $13.00 [ 12 Years, $25.00 { J Mail in plain envetope. (Add $2,00 per year.) International subscribers add 510.00 per year. U.S. currency. ent clause by ruling thaI lesbian or gay clergy who were ordained before 1978 would still have to abide by church law adopted thereafter. Therefore, as Spahr noted, the choice is "to repent or be celibate or lie." Downtown Presbyterian Church issued a statement saying that: "The Rev. Jane Spahr will always be a part of our family of faith. Lesbian, gay, and -:- bisexual persons have served Christ's Church faithfully throughout the ages. Please join your prayers with ours - that one day God will open the hearts of the whole church to receive their gifts." : % You are encouraged to send letters of support to the Downtown Presbyterian Church (121 N. Fitzhugh Street, Rochester, NY 14616) andJane Spahr (c/o Spectrum, 1000 Sir Francis Drake Blvd., San Anselmo, CA 94960). [ I 3 Years, $36.00 Engaging Features & Columns Name _____________________ ___ Address ______________________ _ City, State, ZIP ________ _ News from Gay Christian Groups Ncwsbriefs I Calendar I Book Review SECOND Sl'ONE, Box 8340, New Orleans, LA 70182 Hctreats, Travel & New friends 22 Open Hands Changes in Open Hands Not resting on our laurels from the Award of Merit which Open Hands received from the Associated Church Press, we are moving forward on ~ral fronts to enhance Open Hands and to sustain its long-tenn development. First, we have instituted a new editorial arrangement with a single editor. We arc pleased to welcome Mary Jo Ostennan as the new editor of 0pa1 Hands . Mary Jo has a long history of invONcment with the reconciling movement. Mary Jo earned a Ph.D. in religion from Nonhwestern University and taught Christian Education at Garrett-Evangelical Theological Seminary. From 1982-91 she senul as the director of Kinhean, a lesbian/feminist women's center in Evanston, illinois which she founded with her late panner, Phyllis Athey. Among her dUlles there, Mary background and creative gifts will be a boon to Open Hands. Second, we have brmed an interdenominational editOrial advisory committee comprised of persons from the "welcoming" programs in the various denominations. This committee will meet annually to evaluate the magazine and to recommend the themes and content of future issues. Committee Finally, beginning with the Winter 1993 issue, Open Hands will officially become interdenominational. The More Li ht Churches Ne twork P n), nan fmnin churches United Church of ChrisQ, an Reconciled in Christ churches (Lutheran) are joining l1le Reconciling COngrega tion Program as publishers of the magazine. In order to cover this wkler range of concerns, the size of the magazine will be increased from twenty -four to thirty-two pages (at no exIra cost to you!). While the other programs will underwrite the additional expenses of the larger magazine, the Reconciling Congregation Program will continue to provide the primary fmandal support for the magazine . Jo developed resources and led workshops on eradicating homophobia in the church. She recently relocated lO Colorado Beck Row (left to right) Dick Poole (RIC), Brad RyfIllh (ReP), (>aU Sanlilan (Rep). Mary J:l Osterman (00 EditOl"), Mark Bowman (Rep Coordinator), AM Marie Coleman (ONA), Dan Hooper (RIC), Emil"IO PI.Iv&r (RIC). These changes are intended to sel in place an editorial process to ensure the continuation of the high-quality tradition of Open Hands, to strengthen the bonds within the «welcoming" movement across denominational Hnes, and to broaden the subscriber base and thereby ensure the long-term. financial viability of Open Hands . As where she is beginning her own business, AlIerVJsions, through Front Row (lett to right) Peg Seissert (Ml), Derli:k KrI<l.dli (Ml), Garolir.e PresneU (ReP), Reva Anderson (W), Dan SIem tONAl. Photo by Bert Gamer which she offers workshops, tminmg events, support groups and ncv.r resources on homophobia, heterosexism and coming out issues. Mary Jo's ric h members will be av<iilable to advise and assist the editor during the course of the these changes unfold in the co ming months, we continue to welcome your feedback After all, Open Hands is published for you. Y"" • Rep FRIEND. Rep ANGEL. Rep FRIEND. Rep ANGEL. Rep FRIEND. Rep ANGEL. Rep FRIEND. RCP Board Plans Annual Campaign To Sustain Program Growth The Reconciling Congregation Program (Rep) is growing. Nine congregations havc joined the program since August I. Severn l more congregations are scheduled to vote in the next few months. At least 200 more churches arc In various stages of becoming Reconciling Congrcgat ions. The Open Hands' list has grown by 75 percentln the past eighteen months_ The third national convocation of Reconciling Congregations will draw about 300 persons 10 Washington, D.C. next July. The program now has a nationa l office and a full-time coordinator. Sustaining this growth of our movement and responding 10 ever-increasing interest requires increased financial resources. To provide this needed financial suppon the Board will launch an annual campaign in 1993, to raise at least $65,000 from individuals and families to support the national ministries of the RCP. Meeting this goal would represent a 23 pe rcent increase over projected contributions for 1992. The campaign has two aspe cts. First, Optn Hands' subscribers will be invited to become RCP Friends when they renew their subscriptions. A basic friend's contribution of $35 will cover the full cost of publisning an annual subscription plus r-all 1992 provide a small contribution toward other program costs. This will free up program fund s which are now used to subsidize Open Hands . The Board's goal for 1993 is at least 250 RCP Friends. Second, th e Board witt be inviting RCP Angels to make annual pledges of $100 to $5,000 for 1993. Currently 150 individuals and families pledge monthly or make contributions annually in that range_ The Board invites you to consider prayerfully the value of th e continued growth of the RC movement to you and to the church and to decide whether you would be willing to become an Rep Friend or RCP Angel. You wHl be invited to become an RCP friend with the next rencv.'31 of your Open Hands' subscription. Current donors Will receive a specialletlcr inJanuar}' inviting them 10 become RCP Angels. But you don't have to walt to be askedl Yo u can help launc h this program for 1993 by making a contribution of $35 or more bdore the end of 1992_ Upon doing so, you'll be considered a charter member of RCP Friends. 23 _ J I ARIZONA Tu>con St. Francis in the Foothills CALIfORNIA Albany Albany UMC Btrkdty Trinity UMC Fair Oaks Fair Oaks UMC Fresno WesleyUMC HQllywood Hollywood UMC Los Angeles United Urll~-ersily Wilshire UMC Wesley Found.uion UCLA Milpitas Sunnyhills UMC San Francisw Bethany UMC Calvary UMC First SI_john's UMC Hamilton UMC Trinity UMC Santa Monica Church in Ocean Park Vacaville SI. Paul's UMC W/:Sl HollYwood Crescent Heights UMC COLORADO l)cn,.-er 51. Paul's UMC DISTRICT OF COLUMBIA Washington Chrisl UMC Dumbanon UMC RECONCIUNG CONGREGATIONS GEORGIA Atlanta Grant Park.Aldersgatt: UMC ILLINOIS Chicago Albany Park UMC Irving Park UMC Mayfair UMC Parish of the Holy Covcnant United Church of Rogers Park EvanSlOn Hemenway UMC Wheadon UMC Oak Parh Euclid Avenue UMC Winfield Winfield UMC IOWA Des Moines Trinity UMC KANSi\S MiSSIon ecumenikos LOUISIANA N(w Orkans 51. Mark's UMC MARYLAND Bc:thimorc Stjohn's UMC MASSACHUSETTS Dan~us Holy Trinity UMC Osterville UMC of Osterville MINNESOTA Minneapolis Prospect l',1rk UMC Walker Community UMC Wesley UMC MISSOURI Kansas City Kairos UMC NEW YORK Brooklyn Park Slope UMC Our)"i"e Craryville UMC New York Church of St. Paul (,: 51. Andrew Metropolitan·Duane UMC Washington Square UMC OnWn!a Firsl UMC OHIO Columbus Third A'"enue Community Church Toledo Central UMC OREGON Corvollis First UMC Es/aCllda Estacada UMC Port/and Metanoia Peace Community University Park UMC PENNSYLVANIA Philadelphia Calvary UMC First UMC of Germantown TENNESSEE Nasnville Edgehill UMC TEXAS Austin Trinity UMC HOU$lon Bering Memorial UMC WASHINGTON Stallle Capitol Hill UMC Wallingford UMC WISCONSIN Madison University UMC Shebo)gan Wesley UMC Reconciling Conferences California·NCWKIa New York Northern J1linois T,oy Reconciling Commission General Commission on Christian Unily and Interreligious Concerns Reconciling Organization Methodist Federation for Social Action ANNOUNCING The Third National Convocation of Reconciling Congregations 1'0rne on t&e l'reat& of -god 0 ~+\l ~ ~) Rememberln9 • Renewln9 • Reformln9 • Returnln9 ~, ~ '- ~ Q r July 8-11, 1993 A\~ \ at George Washington University ) ~ c "" ~ downtown Washington, D.C. .....:..'#'- f "..::::::..:::; - ..:--";j Plan now to join members of Reconciling Congregations, "exploring" congregations and other friends of the reconciling movement for this exhilarating weekend of: • spirit-filled worship • challenging Bible study • training for reconciling ministries • small group dialogue • dynamic speakers • joyous celebration Special programs for children and youth Complete program and registration information available in January, 1993. 24 Open Hands Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Open Hands Vol 8 No 2 - Aging and Integrity https://exhibits.lgbtran.org/files/original/af5de450cadef18a904c577a43b8f8e5.pdf 4ae24fc32879e0ff64d1791ea6819144 Issue An issue of a recurring publication. Volume Number The volume number of the issue 8 Issue Number The number of the issue (within a volume) 3 Publication Year The year the issue was published 1993 Publication Date The date the issue was published Winter Text Any textual data included in the document $5.00 More Light Churches Network Open and Affirming Program Reconciled in Christ Program Reconciling Congregation Program Resources for Ministries Affirming the Diversity of Human Sexuality Vol. 8 No.3 Winter 1993 Open Hands is a resource for congregations and individuals seeking to be in ministry with lesbian, bisexual, and gay persons. Each issue focuses on a specific area of concern within the church. Open Hands is published quarterly by the Reconciling Congregation Program, Inc. (United Methodist) in conjunction with More Light Churches Network (Presbyterian), Open and Affirming (United Church of Christ), and Reconciled in Christ (Lutheran) Programs. Each of these programs is a national network of local churches that publicly affirm their ministry with the whole family of God and welcome lesbian and gay persons and their families into their community of faith. These four programs -along with Open and Affirming (Disciples of Christ), Welcoming (Unitarian Universalist), Supportive Congregations (Brethren/ Mennonite), and Welcoming and Affirming (American Baptist) programs -offer hope that the church can be a reconciled community. Open Hands is published quarterly. Subscription is $16 for four issues ($20 outside the U.S .). Single copies and back issues are $5. Quantities of lO or more, $3 each. Subscriptions, letters to the editor, manuscripts, requests for advertising rates, and other correspondence should be sent to: Open Hands 380l N . Keeler Avenue Chicago, IL 60641 Phone: 312/ 736-5526 Fax: 312/ 736-5475 Member, The Associated Church Press © 1993 Reconciling Congregation Program, Inc. Open Hands is a registered trademark. * ISSN 0888-8833 Printed on recycled paper. Resources Jor Ministries AJJirming the Diversity oj Human Sexuality IN THE STRUGGLE The Possibilities (and problems) of Reconciliation .................................. 4 Robert McAfee Brown A Note on Alinsky ............................................................................ 4 Dick Tholin Homophobia: The Church's Best-Kept Secret ........................................... 5 Mark Bowman The Most Divisive Issue Since Slavery .............................................. 6 William Sloane Coffin Birth of a Movement .................................................................................. 8 Answers to Commonly-Asked Questions ................................................ 10 VOICES OF THE CHURCHES Walking the Paths TowardJustice ........................................................... 12 St. Mark Presbyterian, Pordand, Oregon ....................................... 12 Leland Clegg Memorial United Methodist, .................................... 13 Oklahoma City, Oklahoma Walnut Creek United Methodist, Walnut Creek, California .......... 14 Trinity Lutheran Church, Chicago, Illinois .................................... 14 Wellesley Congregational UCC, Wellesley, Massachusetts ............ 16 First Congregational UCC, Memphis, Tennessee .......................... 17 Edina Community Lutheran, Edina, Minnesota ............................ 18 First Congregational UCC, Boulder, Colorado .............................. 19 The Welcoming Process: A Faith Adventure .......................................... 20 Ann B. Day How Welcoming Are We? An Exercise .................................................... 22 SUSTAINING THE SPIRIT Welcoming Pilgrims Home: A Prayer ..................................................... 23 Chris Glaser RESOURCES ..................................................................................................... 24 MOVEMENT NEWS ......................................................................................... 27 NCC Vote Marks New Era Kittredge Cherry .......... ....... ............. ............ 27 Welcoming New Churches ...................................................................... 28 Lutheran Church Installs Gay Pastor ...................................................... 29 Presbyterian Church Hires Spahr as Evangelist ..................................... 29 United Methodists Call to Move General Conference ............................. 30 The March on Washington in April ........................................................ 30 WELCOMING CHURCHES LIST ..................................................................... 31 Open Hands 2 Welcoming Churches: A Growing Ecumenical Movement Welcome to our first ecumenical issue of Open Hands!And a special welcome to new readers from the More Light, Open and Affirming, and Reconciled in Christ programs. Open Hands continues to be published by the Board of Directors of the Reconciling Congregation (United Methodist), but now in conjunction with the programs in the Presbyterian, United Church of Christ, and Lutheran denominations. To old and new readers alike, we hope you like our new cover masthead, as well as the new logo for the "news" section on page 27, which have been redesigned to reflect our new venture. This issue of Open Hands is focused on our ecumenical movement of open, affirming, welcoming, reconciling churches. Within our four denominational programs, we're almost 300 strong -and growing! We hope this issue will be of practical use to you whether your church is just beginning to explore becoming a "welcoming-type" church or whether you have officially become one within your own denomination's program. We've packed the issue full of helps for you. Robert McAfee Brown reflects on the theological concept of reconciliation from the perspective of grassroots organizing for change. Mark Bowman names an almost invisible reality in church structures and media. The four national coordinators, with help from others, have compiled an interesting birds-eye view of the "Birth of a Movement." Eight local churches across the country (representing all four denominations, large and small churches, and with ethnic and economic diversity) share their journeys of moving toward a welcoming, reconCiling stance. Ann B. Day explores the faith journey that churches take as they create inclusive community. Then there are several "handson" pieces to use in study/worship! Let us hear from you and we'll try to include comments in a "Letters to the Editor" column. -Mary Jo Osterman, Editor Program Coordinators Mark Bowman ~~::~F~~~!~~n::::::on Chicago, IL 60641 312/ 736-5526 Ann B. Day ................, ................., Open and Affirming Program OPEN ~ p.o. Box 403 !f!!! Holden, MA 01520 .............., ................, 508/856-9316 o Brian Knittel Reconciled in Christ Program 2800 Buena Vista Way Berkeley, CA 94708 510/ 841-6990 T Mark A Palermo More Light Churches Network 600 W. Fullerton Parkway Chicago, IL 60614-2690 312/ 338-0452 Publisher Mark Bowman Open Hands Editor Mary Jo Osterman Layout I Graphics I Typesetting In Print -Jan Graves Editorial Advisory Committee Reva Anderson, Toledo, OH Peg Beissert, Rolling Hills Est., CA Ann Marie Coleman, Chicago, IL Ann B. Day, Holden, MA Dan Hooper, Los Angeles, CA Derrick Kikuchi, Daly City, CA Sam Loliger, Buffalo, NY Anne McKee, Wayzata, MN Dick Poole, Oak Forest, IL Caroline Presnell, Evanston, IL Emilie Pulver, Chicago, Il Bradley Rymph, Washington, DC Paul Santillan, Chicago, IL Winter 1993 3 ,! .,_. l~e P'ffflflfffef (~..~ .~ , One theological gener~tion ago a movement arose m some churches to use the "Alinsky method" for bringing about social change. When this method was discussed, the participants would often come close to blows over the notion that what Christians had to do on the local scene was stir up trouble, be confrontive, force people to take sides, and up the ante in terms of aggressive social protest, so that finally a given objective would be achieved. The chief arrow in the quiver of the dissidents was to claim, "But the church isn't supposed to separate people in this way; the church is supposed to bring them together. The church is supposed to reconcile." The Impasse T his is, of course, a foundational 1. truth of the faith. Reconciliation is the heart of the message. We do want "to bring people together." But when people talked about reconciliation, they were not talking about something that could come after conflict; they were talking about something that would replace coriflict. If "peace" was maintained, if "conflict" was averted, then "reconciliation" had been achieved. Recondliation became an appeal to maintain the status quo. " eee,..eflf~·ff~ , by Robert McAfee Brown Conditions of True Recondliation , 1 Then Christians at their best have V V talked about reconciliation, however, they have insisted on a few things that go beyond the impasse just described. An understanding of such conditions may furnish some handles for those who want reconciliation between gays and straights. In the Christian tradition, reconciliation first of all must be seen as an act ofGod, something that has already taken place. The locus classicus for this claim is 2 Corinthians 5:19: "God was in Christ on Saul AlinskJ: . sky thellest kn er mthe' 1930s 'into t~e 1970s' otg:aniZer an4~F , worKing luFt his Industrial Fou~tla{ion ihChicago. Hebegap in the Back";~te~~;.Yards communi~ in GHiS,~g9 a,nd gained national notoriety in Roches~eF, N.Y. in the 19'60s throu intense struggle with Eastman Ko@'a!k His best known book is 'a:dictils: A Pragmatic"Primer for RealiStic RFititak Alinsky' believe is the e§sentialJ:tpre of a free aucl open sq~~ety3l'c{Rules .'; . , p. ow~rless c~lhJ;):)J.~.i\~ties around . 'mediate 'ipt~rest~, in nt al~§~ntee landlords, unn;spons and major coT,porate . ers. His tactics were dramatic ana abrasive. He felt they were necessarf in a world where "re1?onciliation" normaUYt}comes when one side nelds:,t~e power and the other side gets reconciled tc/that reality. Empowermentprought dignity and putpose to persons and munities and was the (}n~llgasis fqr genuine reconciliation (which Alil1}ight more rea~ily del~I;ib ~(QlJtting a deal.::) ., chard l'holin, R odal Ethics an tan Garrett-Evangelical Theologtc£if 5 nary. Evanston Illinois and a member of Wheadon UMC (a 1<cconciWig Congregation). %%#" . ; sponding to all of them in love, so that a fresh start can be made by us. We may deny this claim 'or ignore it (love is never coercive). But if we choose not to believe this, we are, in effect, living a lie. We are invited to accept the gift of forgiveness and start again. The extent of this outreaching love of God is wider than we imagine. Reconciliation is not simply what God does for us as individuals. As Paul makes clear, what is involved is the reconciliation of the whole "world." The Greek is even stronger: the whole kosmos. We are not only redeemed people, we are redeemed people living in a redeemed The only trouble with this scenario was that nothing changed. Reconciliation became an appeal to maintain the status quo. The point of view of those in charge triumphed. Further defeat and frustration came to those who felt that they were ongoing victims of injustice. The presumed reconciliation signaled only that the victimized ones had thrown in the towel. Estrangement the opposite of reconciliation -became more deeply embedded than ever. reconciling the world to God." This act of God is embodied in the special power of the life, death, and resurrection of Jesus of Nazareth. The estrangement between God and ourselves has been overcome, not by what we do, but by what God did in coming into the world in human form, taking on all the burdens, problems, and consequences of human life and human sin, and re-world -whether we recognize it or not. True, as Martin Buber put it, the world does not look very redeemed, but that is due to our ingratitude rather than God's lack of concern. Although reconciliation is not something we "do," it is something to which we must respond. When we do so positively, God makes us "agents of reconciliation" -those who are to exemplify Open Hands 4 ---- -------------------------------------------------------------------- -- -- -- -- --------- -- -- --- -------------------------- the good news of reconciliation by living it out ourselves. We are instruments through whom God makes the situation "other" than it was before -which is what the Greek root of the word reconciliation suggests. First Steps ofReconciliation I f reconciliation is God's act -already accomplished -and if we are to be agents of that reconciliation, how do we make a fresh approach to the current question of the relation of gay, lesbian, and bisexual persons to the church? Surely we begin by repudiating the kind of thinking present in the dissenters' argument of the Alinsky debate (i.e., that reconciliation should mean that gays and lesbians stop being pushy, accept the wisdom of the majority, and fade back into the woodwork). Such "peace" is a perversion of what reconciliation is all about. Instead, reconciliation is to be recognized and affirmed. God has crossed the divide between God and ourselves. Gay men, lesbian women, bisexual persons, heterosexual persons, status-quo people, hostile opponents -all are ones for whom (in Paul's lingo) Christ died and rose again. In crossing the divide between God and ourselves, God has also crossed the divide among ourselves. 0Jo hatred, false or malicious accusation, or self-asserted moral superiority is appropriate here from any side! God's reconciliation encompasses the whole kosmos , the whole created order. God has blessed and redeemed not only heterosexual love but homosexual love as well, since God created both. "And God sawall that God had created. And behold, it was very good." (Genesis 1:31) T Robert McAfee Brown is Professor Emeritus, Theology and Ethics, Pacific School of Religion. Berkeley, CA, and Parish Associate at First Presbyterian Church ofPalo Alto (a More Light Congregation). --..--..~ -..-..-...--~-..----------~-------- --------------~--- --~----- h's 8est-Kept Secret The Churc M k Bowman by ar A moOing InvitingPetsons to SUbscribe to 0JJen HonrJs broughtone I'esfJonse 'NiIh "this is from the Pit ofheirSCrawied on the IetIer 0IJd anotherreminding us thathomosexumlly is an "abomonanon(sic) before God." . Apastor in Olclahoma who was involved in ministry with persons with AIDS and had begun ministry with gaymen and lesbians was told to leave that church by vote ofa parish committee. --~.-19ft ~:::;.--;;,• ."IIt:1SOf/ and sumtnarily IeI7IOVed from his IJOStorate by the bishop, a/1OSfor In asmall town in Ohio was told by aparishioner to move out Of the '../1OISonoge Immediately becaUSe -Ifhe was seen around IDwIt his life was in danger." m • 4i Agay couple in upstate New Vor1c who /1OV8 gained nolOrfeJy for adopting HJV+ chUdren were asked not to come bOCk to a UnHed Me/hOdlsf Church in their communitY by one of its lay leaders. AconsPiracy of silence exists that within the past few weeks. I could fill refuses to acknowledge the perthis magazine with all the stories I've vasiveness of homophobia in heard over the years. Yet we rarely hear our churches and in our society. How these stories in our churches. many stories have you read in the reliWhen I talk with church groups gious press telling of incidents like those about the Reconciling Congregation above? I suspect very few, if any. Instead Program, one of the most common of exposing these acts of retribution questions I hear is "Why do we have to against individuals, the church media do this? Everyone is already welcome in reports congregations which have overour church." Time and again I must to stepped the apparent bounds of acrefute this assertion by pointing out the ceptable practice, such as a United reality that the one and only message Methodist church in Indianapolis recthat the church has clearly communiognizing the lOving commitment of two cated to the lesbian, gay, and bisexual men or a Presbyterian congregation in community over recent decades is -"you Rochester calling a lesbian pastor. are not welcome here." The reality has been and still is that Why the Silence gay men and lesbians daily bear the brunt of discrimination and castigation W hy this conspiracy of silence by those who call themselves "Chrisabout homophobia in our tians." The stories above all occurred churches? I suggest several reasons. Winter 1993 5 Only a small minority of Christians are actively homophobic in their actions toward lesbians and gay men. This homophobic minority sometimes condemns lesbians and gay men in public, such as Pat Buchanan did at the Republican National Convention last July. However, more often, overtly homophobic clergy and laypersons commit acts of emotional and physical violence against gay, lesbian, and bisexual persons in the shadows of church life, unseen and unknown by most of their Christian colleagues. Most Christians are baSically nice people. They desire cooperation, caring, and comfort. They hurt when others hurt. They seek to model Jesus' loving acceptance of other persons. They see the church as a place where others can find love and understanding. These Christians are oblivious to the fact -and probably find it incomprehensible -that a homophobic minority are inflicting injury on gay, lesbian, and bisexual persons in the shadows of church life. Another reason for the secrecy surrounding the church's homophobia is that lesbian, gay, and bisexual persons are still so vulnerable that they dare not publicly name the actions taken against them. A clergy who is "outed" and dismissed from a church still hopes to find employment in another church or a secular job. A lesbian couple who is ostracized from a church fears the news could be passed along to the school their daughter attends. A victim of gaybashing doesn't want to report it to the police lest it get in the newspapers and jeopardize his job. A lesbian who gets menacing phone calls telling her she is condemned to hell assumes the local police will be unsympathetic. Lesbians and gay men are survivors. We have learned to exist in a largely hostile society, where we see and hear homophobia daily. Surviving often means tuning out those messages which are hurtful to us. To personally respond to each homophobic statement that we hear threatens to unleash a torrent of uncontrollable anger from the depths of our being. In defense of ourselves, we learn to ignore comments like ''I'm so glad we finally have an organist who is heterosexual," "Don't you think Sue and Marcia are a little too friendly?" or "I certainly wouldn't want any of those folks around my children." Still another reason for this conspiracy of silence is that public opinion in our society has not yet coalesced into a societal norm that overt homophobia is unacceptable. In other words, blatant homophobia is still within the bounds of socially acceptable behavior. The proper question before the church is not "Can one be gay and Christian 7" but "Can one be Christian and homophobic7" When a religious publication prints a story regarding homosexuality, many letters from readers are generated which are quite negative, even vitriolic, toward lesbian, gay, and bisexual persons. Such letters routinely use words like "perversion," "abomination," or "condemnation." Many magazines and newspapers will print these letters in the interest of voicing "all sides" of the concern. Now that the debate on the ban on gays in the military has reached the national forum, we hear this hate-filled language on radio and TV talk shows and news programs. As I read these letters and listen to voices on the radio and TV, I muse. Racism is still rampant in our society, but would a magazine print the same letter if "African-American" were substituted for "homosexual" persons? Antisemitism and misogyny are prevalent, but would the radio show broadcast that diatribe if it used this language in reference to Jews or women? We know the answer is no. Racism, anti-semitism, and misogyny are deeply rooted within our society, but we have generally adopted the societal norm that blatant expressions of such oppressions are not acceptable in a respectable public forum. Yet it is still socially acceptable for gay, lesbian, or bisexual persons to be condemned in public forums. A final reason for the conspiracy of silence on homophobia in our churches is the one I find most insidious. The discu.ssion in our churches around the concerns of gay, lesbian, and bisexual persons still focuses on the worthiness of nonheterosexual persons to be Christian rather than on the unChristian nature of homophobia. The questions that define the debate continue to be "Is homosexuality a sin?" or "Can someone be gay and Christian?" Millions of words have been printed and spoken in debates over biblical interpretation of homosexuality and the origins of homosexuality. Heterosexual allies expend their energy proving that lesbians and gay men can't help being Open Hands 6 who they are and are really good human beings who can be in relationship to God. Even we as gay, lesbian, and bisexual persons continue to allow ourselves to be paraded before Christian study groups to demonstrate that we're really normal and deserve to be allowed to sit in the pews. Homophobia and its partner, heterosexism, are so deeply entrenched in our church that they even frame the questions we consider. 1 suggest that the proper question before the church is not "Can one be ay and Christian?" but "Can one be Christian and homophobic?" The proper question is not "Is homosexuality a sin?" but "Is excluding persons from our churches a sin?" Opening the Church's Closet H oW can we begin to move the church forward and pull the specer of homophobia out of the closet? First, we can name and confront cmophobia when it appears. This is eginning to happen -slowly and in fferent cities around the country. Last .. some pastors in Burlington, Vernt jOintly wrote and read a stateent to their congregations decrying ti-gay and anti-Jewish incidents in eir city. Pastors and other church lead-in :-Jew York City are witnessing to Children of the Rainbow" curricun their public schools (which has ed a public outcry because it inuoes a section on tolerance toward . and lesbian families). More heteroc~ ua~ Christian allies like these need peak out publicly against homoobia and name it as a predominant of todar's church. Gay. lesbian, and bisexual persons st also take steps to name the hoophobic acts carried out against them. Ce!"tainly there are individual needs and concerns in which personal and familial survival seems to outweigh going public. Yet the cost of continuing quietly to bear the brunt of social and ecclesiastical homophobia takes a deadly toll on us. \Ve can also address the homophobia which pervades our media. We can speak out to Christian magazines and nev,'spapers which sensationalize homosexuality and print degrading letters and articles about lesbian, gay, and Winter 1993 bisexual persons, but fail to recognize the daily acts of homophobic violence carried out in the name of the church. Then we can broaden our sphere of influence by confronting homophobia in the secular press. Words . do inflict hurt and injury. Finally, our strategies in our local churches can be informed by this refocusing of our attention. Rather than expending so much energy educating our church members about homosexuality, we can devote more time and resources to instructing about homophobia and its resultant human pain. We can redirect the lens to scrutinize the evidences of homophobia within our congregations. There will be resistance to this redirection of the locus of attention. It is easier to objectify the concern externally to talk about "those persons" than it is to evaluate one's own culpability in creating human suffering. Tough Words, High Stakes Reframing the question from "Can one be homosexual and Christian?" to "Can one be Christian and homophobic?" is not only a matter of ideology, but 1believe it is also strategically significant for our welcoming programs. When church members personally know the painful experiences of gay, lesbian, and bisexual brothers and sisters, they are led to the imperative to publicly decry homophobia and make a welcoming declaration. Congregations become reconciling because they have recognized the need to do so. So our task as those who seek to enable the welcoming process is to create that sense of need. We can do this by exposing the pervasive presence of homophobia. 1 frequently remind congregations that the process of becoming reconciling is not about reaching a consensus about homosexuality, but a consensus about ministry. There is too much mysteriousness and divergence of experience surrounding sexual orientation for us to expect any community of persons to come to a common mind on homosexuality. However, in the welcoming process a congregation seeks a consensus about ministry, in essence stating: "We, in this congregation, declare our ministries open to all persons, regardless of sexual orientation. Furthermore, we have no choice but to make this statement about our ministries because homophobia in the church at large has effectively closed the doors upon lesbian, gay, and bisexual persons." One continuous thread throughout church history is that of God challenging the church to welcome a new group ofoutsiders. These are tough words to speak to our Christian friends and colleagues. We speak these words not only because of our compassion for our lesbian and bisexual sisters and gay and bisexual brothers. We also speak them, 1believe, because much more is at stake here. In fact, I believe that not only the integrity, but also the very survival of our churches in the future depends upon how it deals with this concern today. One continuous thread throughout church history is that of God challenging the church to welcome a new group of outsiders. This challenge began with Jesus' ministry to outcasts and continued with the early Christians' bitter dissension over preaching the Gospel to non-Jews. To put it quite simply, those manifestations of the Body of Christ which have survived over the centuries as vital ministries have been those that have responded to God's challenge to extend the circle of faith to include persons previously excluded. It seems audacious, even awesome, to consider that our efforts to unveil the church's homophobia is part of a much larger divine plan. 1 believe that through our ecumenical welcoming movement God may be calling the larger Church to be the Body of Christ in the 21st century. We cannot risk denying this possibility. We must break the conspiracy of silence. We must expose the church's best-kept secret. T Mark Bowman has been a national coordinator oj the Reconciling Congregation Program since its inception in 1984. He relocated Jrom Washington, D.c. to Chicago last summer to open the program's national office there. 7 t) ~ ~_~Birth of a Movement ~ .. I _ In the 1970s the concerns oflesbians and gay men began to be raised and debated in a major way throughout mainstream churches. t Entrenched homophobia and heterosexism led to numerous church I policies which excluded gay men and lesbians from full participation in the life and service of the church. In response to this exclusion, individuals and groups began to vision the building of a grass roots movement for change in the churches. That vision gave birth to our "welcoming" programs. Fifteen years ago no official "welcoming" programs existed. Today the four oldest "welcoming" programs -More Light, Open and Af firming, Reconciled in Christ, and Reconciling Congregations -claim almost 300 mainstream churches which officially welcome lesbian, gay, and bisexual persons. In November 1992, these four denominational programs became linked in an ecumenical move to publish Open Hands. Here are the stories of how the four programs came ~~~~ ~ ------~~ More Light Churches Network In 1620 Pastor John Robinson advised the Pilgrims seeking religious liberty that "God hath yet more light to break forth from the Word." This promise was quoted at the 1976 United Presbyterian General Assembly when the Assembly formed a two-year task force to study homosexuality, particularly as it related to ordination of local church officers (deacons and elders) and clergy. The 1978 General Assembly rejected the report of the task force and instead determined that gay men and lesbians should be welcomed as local church members but without the right to serve as church officers or as clergy (both of whom are ordained in the Presbyterian Church). This "definitive guidance" was declared "binding" on presbyteries and church congregations, so that any local church which does ordain gay men or lesbians as church officers or clergy is disobeying church law. West-Park Presbyterian Church of New York City became the first congregation to oppose the action of the General Assembly when it voted to welcome all lesbian and gay members, affirm their civil rights, and grant them full religiOUS rights to participate in and serve the Body of Christ, including the right of ordination. Other congregations also adopted resolutions proclaiming their intention to be inclusive in both membership and ordained leadership, regardless of sexual orientation. These congregations became known as "More Light" churches. The movement had begun. In 1985, the Permanentjudicial Commission of the Presbyterian Church (USA) judged a congregation to be in error for passing a More Light resolution. Later that year, other More Light churches met for the first time to plan strategy in case other churches were subject to judicial attack. A conference is now held annually for declared and inquiring congregations. In 1991, an organizational committee was created to determine a more formal structure for More Light congregations. In 1992 The More Light Churches Network was officially recognized and a seven-member Steering Committee was elected to handle ongoing business and facilitate communication. In November 1992 a decision of the Permanent Judicial Commission set aside the call of the Rev. Jane Spahr to Downtown United Presbyterian Church in Rochester, New York. Follow-up by the More Light Churches Network has included writing letters of protest to denominational leaders; strategy sessions on how to overturn "definitive guidance"; and passing overtures which will be forwarded to the General Assembly in June 1993 to challenge the ordination ban. Open and Affirming Program ...--___..., The Open and Affirm................. ing program in the .........-........ United Church of Christ OP~N (UCC) began at the AffiRMING Fourteen th General CONGREGAnONS Synod (1983) when the ""'~T~"'''' Reverend Raymond Bra..........-........ dley, Jr. introduced a resolution urging local churches to welcome gay and lesbian people. This resolution was debated and sent to the Executive Council for referral to national bodies of the denomination for study and further action. Several months later, members of the United Church Coalition for Lesbian/Gay Concerns (UCCl/GC) in Massachusetts gathered to revise the 1983 resolution. Their document was submitted to the Massachusetts Conference Annual Meeting which adopted it in June 1984 and forwarded it for consideration at the General Synod in 1985. In the spring of 1985, the resolution encountered .a roadblock. A new rule stated that resolutions which had been debated at General Synod in prior years Open Hands 8 could not be resubmitted. After much negotiation, the Resolutions Committee agreed to place the "Open and Affirming" Resolution on the agenda. The Fifteenth General Synod resolution, "Calling on United Church of Christ Congregations to Covenant as Open and Affirming," encouraged congregations to "adopt a non-discrimination policy and a Covenant of Openness and Affirmation of persons of esbian, gay, and bisexual orientation ---=thin the community of faith." The esolution was passed by ninety-five rcent of the voting delegates on July _ 1985. ince that hot, historic summer in "es, Iowa, many individuals and r·:mps have contributed to the growth the O~Aprogram. In southern Califorma, for example, three ONAchurches uced a video, Open and Ajjirming: urney oj Faith, which was released 1992 by the United Church Board r Homeland Ministries.l Reconciled in Christ Program The Reconciled in Christ program was created by John Ballew, a former president of Lutherans Concerned (LC). His new program was endorsed at the Lutherans __erned biennial Assembly in 1984. ..en six congregations qUickly pled the "Affirmation of Welcome" e p. 15), the RIC ram became a priary grassroots orga--'ng project and a -for LC to promote goals of under-tanding and recon- liation. To give the program -he support it needed, the position of IC Program Director was created as a LC NA board position in 1985. Rose Smith, the first Director, served fulltime until 1990. During her tenure as Director, she wrote the RIC "Plan of Action" which spells out the purpose of the Reconciled in Christ program and gives suggestions for LC chapters which wish to encourage congregations in their area to become RIC congregations. Winter 1993 At Assembly 1992, the membership of Lutherans Concerned authorized the formation of a new, as yet unnamed, program that will invite congregations to join LC as active partners working for justice and the further development of the RIC program. Reconciling Congregation Program In 1983 discussion began among members of Affirmation: United Methodists for Lesbian/ Gay Concerns about identifying and supporting congregations that welcomed lesbians and gay men. A proposal for Reconciling Congregations was approved at the fall 1983 meeting of Affirmation. The program was officially launched at the May 1984 General Conference in Baltimore after decisions were made to continue language that "homosexuality is incompatible with Christian teaching" and to add a specific policy that no "self-avowed practicing homosexual" could be ordained or appointed. On the morning following that vote, members of Affirmation gathered outside the conference center to pass out brochures to delegates and visitors inviting their congregations to become "reconciling." Within two weeks two congregations had voted to become Reconcil- In addition to these four denominational programs, four others also were developed in the late 1980s and early 1990s; the Open and Affirming program of the Disciples of Christ; the Unitarian Universalist Welcoming program; the Supportive Congregations of the Brethren/Mennonite church; and the Welcoming and Affirming program of the American Baptist Church. ing Congregations. Symbolically, they spanned the country: Washington Square UMC in New York City and Wesley UMC in Fresno, California. By March 1987 twenty-two churches had become RCs. They sent 125 people to a national convocation in Chicago, a weekend of worship, training, sharing, and celebration. A second convocation in San Francisco in February 1990 drew 200 persons from the then forty-three RCs. A third convocation is planned for July 1993 in Washington, DC . The history of the Reconciling Congregation program includes many miracle stories. In 1985, original program co-coordinators, Beth Richardson and Mark Bowman, began a quarterly magazine, Manna jar the Journey, as a resource for the Reconciling Congregations. Now in its eighth year and renamed Open Hands, it has 1500 paid subscriptions and has won several awards from the Associated Church Press. A friend of the RC movement, Marshall Jones, was invited to film the first convocation. He returned with wonderful footage that was edited into the video, Casting Out Fear. Upon discovering during their RC study that no Christian resource existed which presented information about homosexuality in simple language, Ann Thompson Cook and other members of Dumbarton UMC (Washington, DC) wrote And God Loves Each One and raised the funds to publish it. InJuly 1990, in order to enable RCs to provide more direction for their growing movement, the Reconciling Congregation Program became a non-profit organization with its own board of directors. A national office was established in Chicago in 1992 with a paid coordinator who moved to full-time. There you have it -the story of a movement born! As the "welcoming" congregation network grows, so does a powerful witness to the Church as an inclusive community in Christ, where people of all sexual orientations are welcome to bring their gifts for the upbuilding of the church and its ministries. T 1Some background Jor this article came Jrom 'Journeys in Other Denominations: United Church oj Christ." Open Hands, Summer 1986, p. 17. Additional information was provided by a history oj the aNA program written by Ms. Marnis Warner oj the MA ConJerence, Uce. Some material was previously published in the notes accompanying thevideo, "Open and AJJirming: A Journey oj Faitii' (UCBHM) . Compiled by the Jour coordinators oj the welcoming programs: Mark Bowman, Ann B. Day, Brian Knittel, and Mark Palermo. 9 A1\TSWBBS TO o e Commonly-Asked Questions Over the past fifteen years 291 congregations have declared themselves to be More Light (Presbyterian Church, U.s .A), Open and Affirming (United Church of Christ), Reconciled in Christ (Lutheran), or Reconciling (United Methodist Church). From our collective experience of working with these congregations as they have sought to make public statements welcoming lesbian, gay, and bisexual persons, we have learned that particular questions arise time and again. Here is a list of these commonly-asked questions with concise answers. You may want to copy these pages to distribute in your local church or use this as a study and reference gUide for the team that is leading the welcoming process in your church. To enable brevity, we have used the te~m "welcoming" to refer to churches in all of our programs. Mark Bowman, Ann B. Day, Brian Knittel, &. Mark Palermo Program Coordinators 1. How does a local church become More Light, Reconciling, Reconciled in Christ, or Open and Affirming? The decision to be a welcoming church can be made by the official deciSion-making body of a local church (administrative board or council in the United Methodist Church; council or congregation in the Lutheran Church and the United Church of Christ; the session in the Presbyterian Church). However, most churches choose to have this decision made by the whole congregation. As part of this decision, a congregation adopts a statement (each program provides a sample) that unconditionally welcomes the participation of lesbian and gay persons in the life of the congregation. They may also specifically include bisexual persons in their statement. This vote is usually preceded by a period of education and dialogue which may take several months or several years. 2. Are we breaking church law by becoming a welcoming congregation? The Open and Affirming Program in the United Church of Christ was developed in response to a resolution passed at the 1985 General Synod which clearly encouraged all UCC congregations to adopt a Covenant of Openness and Affirmation and a nondiscrimination policy. The Social Principles of the United Methodist Church specifically encourage local church ministries with lesbians and gay men. Official United Methodist policy that limits participation of lesbians and gay men in some aspects of general church life (e .g. ordination) does not apply to the local church. The Evangelical Lutheran Church in America restricts the ordination of lesbians and gay men, while encouraging churches to include them in their ministries. In the Presbyterian Church (USA), congregations who become More Light churches choose to dissent from the position of the denomination on ordination of deacons and elders as officers in the local church. This ban on ordination is a result of policy adopted by the 1978 General Assembly, which is in conflict with the Book of Order, or constitution of the church. The More Light decision is made to uphold the constitutional provision that all persons may hold ordained office. 3. Why do we single out lesbian, gay, and bisexual persons to welcome? The welcoming programs highlight the particular situation of gay, lesbian, and bisexual persons today because of the blatant discrimination they currently experience in our church and society. In many denominations, lesbian, gay, and bisexual persons are the only social group for whom participation in some aspects of general church life is barred by church law. However, since there are other persons and groups in our society with which our churches must be reconciled, the official welcoming statement adopted by many congregations says that they welcome all persons, "regardless of age, gender, race, ethnic background, mental or physical ability, and sexual orientation. " 4. Why do we have to make a public statement? We already welcome everybody. "Going public" is a critical part of the program to counteract the many local churches and conservative Christians who have been very public about their homophobic actions and statements. The overwhelming perception of the lesbian/gay / bisexual community is that they are not welcome in most churches. Only a public statement can overcome that widespread perception of rejection. Remember Jesus' statement about hiding your light under a bushel. The decision to be welcoming is an event to celebrate. 5. Sexuality is a personal, private matter. Why should we talk about it in our churches? Our Christian tradition teaches that our sexuality is a gift of God to be used responsibly and wisely, as are all other aspects of our human existence. Although many of us have been raised to believe that it's not appropriate to talk about sexuality in church, if we believe that our faith inJesus Christ is all-encompassing in our lives, then we must recognize that our faith touches our sexuality as well. Nothing can remain "private and personal" as long as it is used systematically to exclude an entire group of people. Such discrimination mandates a public statement and discussion. Becoming "welcoming" is about more than sexuality, it's about our understanding Open Hands 10 of the Gospel, and about the community and ministry that arise from it. The real issue is whether our churches are open ·0 all persons. 6. Doesn't the Bible say same-gender sex is sin? Throughout church history much tradition of biblical erpretation has said that same-gender practice is sinful. "e'"er, this tradition has been profoundly challenged by " biblical scholars over the past two decades. Just as the h has changed its interpretation of the Bible regarding social groups and practices over the centuries, so its retation of this matter is undergoing change today. Most believe the Gospels to be the nucleus of our Christian -and the Gospels do not mention homosexuality. Welmg Christians believe that the Gospel's call to love and xample of Jesus' ministry to all persons in his society outweigh an exclusionary tradition built upon the interpretaof a few scattered Bible verses. . If we become a welcoming congregation, will we become an all-gay church? The experience of the 291 congregations who have bee welcoming congregations has been that they have reoed some new lesbian, gay, and bisexual members. Howthey have received as many or more new heterosexual ers who are attracted to an open, hospitable congrega. Lesbian, gay, and bisexual persons who do come to your egation do that for the same reasons as anyone else -to ip God and to find support in living a Christian life. 'on't this issue split our church? Certainly issues related to homosexuality and bisexuality ighly-charged and can be divisive. However, the intent of programs is to be reconciling, to be empowering. A ...... egation is expected to use an open, consultative process oming welcoming. Care needs to be shown for persons express dissenting opinions. Part of the process is learnow to live in a community with diverse beliefs, sharing ,"ars of responding to those with whom we differ, and lng new options for biblical interpretation. tost churches have found that they have been able to h a consensus (not necessarily unanimity) that they wish o become publicly welcoming. Some have had a few members e,r'-e because of this decision. But most have found their ongregation enriched by the experience of grappling with ch deeply personal concerns in a positive manner. 9. How will having gay members in our church affect our children? Some persons may still equate homosexuality with sexual buse of children. However, pedophilia is a sickness which occurs in persons of all sexual orientations. Pedophilia is not a art of a healthy adult's life, whatever his/her orientation. Other persons may be concerned that openly gay, lesbian, or bisexual adults will recruit or influence children. However, Winter 1993 sexual orientation is determined very early in one's childhood, if not at birth. If a child is gay or lesbian, positive adult role models are invaluable. Most welcoming congregations find that the presence of openly gay, lesbian, and bisexual adults is really a blessing for their children and youth. Parents find that participating in a congregation where human sexuality is discussed honestly and where there are respected gay, lesbian, and bisexual adults is a positive influence on their children. 10" What about "ex-gay" or "transforming" ministries? Some churches have declared themselves to be "transforming," which means that they encourage persons to change from homosexual or bisexual to heterosexual. There are two major fallacies in this position, regardless of what you believe about the moral nature of homosexuality or bisexuality. First, these churches require that changing one's behavior is a condition for acceptance into the church. In no other instance in our tradition does a particular behavior bar a person from church membership. Second, no evidence exists that anyone has changed their orientation from homosexual to heterosexual. Some examples exist of persons changing their behavior. Many more exist of personal pain and trauma for lesbian, gay, and bisexual persons who have diligently tried. 11. What does a local church do after officially becoming welcoming? Awelcoming congregation is expected to incorporate ministries with lesbian, gay, and bisexual persons into its ongoing ministries. Many congregations assign responsibility to an existing committee or form a new one. The focus of these ministries will vary, depending upon the resources of the local church and the needs of the local community. Part of the ministry should include making the welcoming decision known in the local community and in the denomination. The congregation is also expected (except in RICs) to have a liaison to its national welcoming program who will assist in communication with other churches in the network and who will interpret the national ministries to the congregation. Finally, the congregation is asked for and may want to provide financial assistance to the national program. 12. What does the national program offer to the local church? The national program provides a support and communications network to congregations who become welcoming and who seek to open their ministries to lesbian, gay, and bisexual persons. Each national program provides assistance and resources (like Open Hands) to its welcoming churches, as well as newsletters and occasional national gatherings. National programs also supply resource persons and/or printed materials to assist congregations that are considering becoming welcoming T 11 These eight churches have shared the stories of their faith journeys and their decision-making processes toward becoming welcoming congregations. While the processes they used may be helpful to you, the steps they took are not requirements! A church beginning this journey will need to find its own path and work out its own process. Resource people in each ofthe national offices are available to consult. Read in sequence, these stories also tell the "bigger story" of the welcoming movement, from the first steps of beginning to talk about gay/lesbian/bisexual concerns; to starting the intentional process ofbecoming welcoming; to making the decision and taking the vote; to continuing the process after the vote is taken. It's a process offaith and a movement toward justice. St. Mark Presbyterian Church Portland, Oregon St. Mark Presbyterian Church in Portland , Oregon is a small, well-educated, close-knit congregation with an activist history. Issues around gay men and lesbian women in the church had not been a topic of conversation for us until the Session was informed about an ecclesiastical judicial matter in our Presbytery, in which one congregation filed a complaint against another for ordaining an openly gay man and lesbian woman as deacons. The members of our Session were shocked that it should even be a matter of discussion, much less of remedial action. Many were not aware of the current policy of the denomination. The Session voted to use the local portion of our 1991 Peacemaking Offering funds to study the issue. We brought Dick Hasbany to a Session retreat to begin the process of reflection and action. He discussed with us the current legislation of our denomination, outlined then-current litigation and showed the video about More Light congregations. We then shared one reason why it would be good for St. Mark to make the move to being more openly supportive of gay men and lesbian women and one reason why it would be difficult or scary. The result? -story telling, laughter, and tears. We heard personal stories -and new things -about our lives, our families, ourjobs, people we love. We shared grief for ourselves, for gay family members and friends, and for the Church. Then Oregon's Measure 9, which among other things would have written into our state constitution that homosexuality is "perverse and abnormal," took our attention. It sparked sermons and discussions regarding homosexuality and civil rights. Our conclusions? We unequivocally stated that our denomination's stance would compel us to vote against Measure 9. We unanimously declared ourselves against the measure, and supported the pastor and several church members in work to defeat the measure. We noted, however the hypocrisy of working for a just society from the midst of an unjust church. After Measure 9 was defeated, our conversation returned to the Presbyterian Church. Our Session is reviewing a possible overture to the General Assembly regarding the Book of Order as the only basis for determining standards for ordination. In a half-day Session retreat we will plan how to proceed with conversations within the congregation. The backdrop of conversation/decisions for St. Mark is not merely intellectual, but relational. This is the congregation of the Reverend Dr. John Anderson (retired professor of religion at Lewis &: Clark College) and the late Sally Anderson, parents of Jim Anderson ( communications secretary for Presbyterians for Lesbian and Gay Concerns). This is the congregation in which Jim was raised. The Andersons have always been careful to ensure that St. Mark did not deal with issues related to homosexuality as a favor to them. They prayed for the day when we would address homosexuality as a matter of justice, as St. Mark has dealt with other issues (peacemaking, sanctuary, etc.) Open Hands 12 Their participation does mean, however, that for St. Mark as a community, there are personal and relational aspects of the cpnversation. We find that people's rriina}sand hearts are changed through relaho'tship and not through I~" heology. . ..w'; I don't know:#he "right" outcome for s congregation.tt\'~pot a foregone clusion. >.~.»."~~, . ence will be do know that the .:::!-t have begun will not .. Session is committed to continu. he process of talking about our regation's relationship with gay and :In people, and about the theology lity of our denomination . .. Si:::oo, Pastor oj St. Mark Presbyteland Clegg Memorial nited Methodist Church O}~lahoma City, Oklahoma Leland Clegg Memorial United Meth~ Church from its beginnings in 3 has been open to persons from e backgrounds. Its life and misa\-e been characterized by a coment to listen to and respond with ng in ministry to its members' Te'ty. This has resulted in a deep sense of understanding, unity of spirit, and appreciation for the gifts of its mem. ers and friends. Oklahoma City is in the heart of south central conservative fundamentalism where homophobia on the part of heterosexual persons and heterophobia on the part of gay and lesbian persons are deeply ingrained . Resistance to receiving contemporary research is rampant in many denominational attitudes and newspaper stories, as is refusal to acknowledge misinterpretations of biblical data. Clegg Church, however, has been and lesbian persons, hostof Affirmation and areas. In 1990 through pastor and lay began a serious study to ment of Mission which Wab'%fthen adopted at the annual charge conference. The statement addressed the question: What does it mean for Clegg Church to be the Body of Christ in the community and the world? An adult Sunday School class emerged from this study on our mission. Its curriculum is the EcuFilm Questions of Faith. Homosexual persons have been open participants in this class. In 1991 the class was using the tape, "What Has Religion to Do with Sex?" After three weeks of study the class developed a long list of questions which were studied from January 1992 throughJune, 1992. The question of whether or not Clegg church should become a Reconciling Congregation was delegated for future discussion and has been assigned to the Outward Journey Life and Mission area, since we see the issue as one of congregational outreach. In October 1992, our Administrative Council assigned to four persons the task of making recommendations for the updating of our 1990 Statement of Mission. The following paragraph was recommended to Administrative Council: Because of Christ's commission to go and proclaim forgiveness and to make diSCiples of all (Matt. 28: 19; Luke 24:47), we welcome all people into full participation, regardless of age, ethnic origin, gender, sexual orientation, marital status, economic state, reli- Winter 1993 13 gious heritage, handicapping condition, educational level, or any other distinction that may divide the Christian community. In November 1992, our Administrative Council unanimously received this recommendation. Concern was raised that a few persons would perceive this action as giving approval for the church to become a Reconciling Congregation. There was misunderstanding that the recommended study and process had been conducted and completed. The IN MEMORIAM RICHARD E. MONROE Died February 16, 1993 National UMC Staff, 1969-80 Oklahoma Conference Staff, 1980-87 (Fired after identifying himself as a gay man in a magazine article.) new Statement of Mission was unan'mously approved by the Church C ference ecember 6, 1992. proud suc struggle with what it would to become an RCP. T Kathy Leithner, pastor of Leland Clegg. Bill Parker, Lay Leader and delegate to Annual Conference. Richard E. Monroe, member of Clegg Church, an organizer of Affirmation/ Oklahoma City, and active in various AIDS ministries. Walnut Creek United Methodist Church Walnut Creek, California Sunday, June 7, 1992, was a significant day in the life of the church. This was the day set by the Reconciling Congregation Task Force for seriously addressing the question of becoming a Reconciling Congregation. This subject was to be the theme of the sermon at both services, the topic of the Sunday Forum (an adult class), the theme of the keynote address following a potluck luncheon, and the subject of four workshops to be held after the keynote address. The Walnut Creek UMC is a midsized church of 800 members in an affluent suburb of San Francisco and Oakland. It is a family-oriented church, with a reputation for openness and friendliness. Both liberals and conservatives find themselves at home. The church's involvement with the issue of homosexuality started in 1986, when classes were held on human sexuality, homosexuality, and the denomination's stand. InJanuary 1991, four additional forums were held, spurred this time by the up-coming quadrennial UMC General Conference in May 1992, where the report of the Committee to Study Homosexuality would be presented and the Conference would vote again the stand of the denomination to enlarge its membership, and undertook an intensive educational effort. We met monthly, making reports to one another on our findings. We developed a bibliography, assembled ' names of possible speakers, and talked to people in other churches which were already Reconciling Congregations. After our research was completed, the Task Force decided to offer a churchwide "educational event" on what it would mean to become a Reconciling Congrega tion. On June 7, reaction to Rev. Casey Cavallo's sermon was favorable. He compared the situation we are in today regarding acceptance of homosexuals to two prior historical periods when great change was occurring: the Protestant Reformation when Martin Luther took his s against certain practice and Catholic; Church' in Luther hto stand justice. In times like these pastor, we are again challenge to re-think our basic assumptions. At the close of the Educational Ever.' onJune 7, the evaluation was favorable but also cautioned us to "go slow" an to bring people along gradually. In the near future, we will have a speaker 0 Transforming Congregations. We w·. continue to schedule educational event systematically until we feel that it is ar.. opportune time to take the vote. In the meantime, many people have expresse . satisfaction that we are a church wi' courage to face the hard questions. T Marianna Mihills is Chair of Waln ut Cree • Reconciling Congregation Task Force. Trinity Lutheran Church Chicago, Illinois The Pastor's View Trinity Lutheran Church, located the Beverly-Washington Heights neig .borhood on Chicago's south side, is a eighty-five member, pre-------.., dominantly Black parish, which had been without a pastor for two years. Both the church facilities and the morale of the people were in need of rebuilding. Together we worked to remodel and renovate, and a deep Im"e trust, and respect has grown among u as well as a renewed sense of mission ' the community. Together we participated in a pain taking process of self-analysis to establish a renewed grasp of our congregational identity, purpose, and mission This study involved the drafting of a Open Hands 14 mission statement which is now the enterpiece of the brochure which we dlSseminate in the community. In this ~tission Statement, Trinity Lutheran ~lalms: As a community of believers, bap>lZed, forgiven, liberated, and empowered in the Gospel of Jesus Christ . . . we are a worshiping and nurturing church .. . comted ... to be in mission .. . To as St. Palli says, "all things to people," irrclusively and withexception: regardless of one's io-economic er. or sexual orient~tion o be a growif lfYw.t" unity of faith odyi.ng the vision Kingdom of God. .African-American congregations ublicly taken such a stand. Three ics were at work in Trinity eran's process and decision to bee a Reconciled in Christ parish. mclusiveness is imperative to my nderstanding of the Gospel. Seche family at Trinity is made up of ent and empathetic people who live out the Gospel. Third, we through the process of awareand acceptance together. The Decision Came About storal care and the church's welccmmg of gays and lesbians is of deep ance to me. My concern as pasot just theoretical. It is existenause homosexuality is a part of amily experience. Naturally, I ed to share these same concerns sights with my parish, within the xt of the Gospel's mandate of universality and justice for oppressed people. In our Adult Forums we had a lengthy series on the Black experience in America, which brought into theological focus what it means to be an oppressed Suffering-Servant people, and how this can be redemptive for others. This led very naturally into a study of homosexuality, where we noted that evidence indicates that same-sex orientation is primarily physiological in nature. Our study of the biblical texts indicated that very few passages apply in a pejorative way, and where such judgment does occur, the writers had this is the way some reviewed the Lutheran <~ ~~tmphasis which always ,*,j~~. '" places the GiJspel of God's grace in Christ Jesus at the so that the Gospel itself is parse out the theologlc is always applicable) husk (which is not). As St. Atagustme said, when clear and certain reasoning contradicts a passage of Scripture, then we must reinterpret the Scripture in light of it. Luther had the same conviction, as long as the reinterpretation was not contrary to the Gospel. The good people of Trinity listened and discussed and came to the unanimous conclusion that the Gospel, our Reformation underpinnings, and our own humanity, all demand that we be an inclusive and welcoming congregation. Without dissent, this inclusivity, regardless of sexual orientation, was made a part of our Mission Statement. Although gay men and lesbians are still a small percentage of our membership, they are very much a part of the Trinity family, and there is gay representation on our Church Council. No wonder I'm proud to be the pastor at Trinity, and, to my delight, the feeling is mutual. A Lay Leader's View Our pastor brought the issue of becoming a Reconciled in Christ congregation to our church. •Although one member \Vinter 1993 wasn't happy and thought this wasn't something that Trinity should be dealing with, most members felt like I do. As an African-American I've been discriminated against all of my life and I can't see discriminating against anyone else for whatever reason . After our discussion sessions, our 15 church voted unanimously to become Reconciled in Christ. We now have one openly gay person who is generally accepted. I feel that it was very good for the church to do this. I recently asked a friend who is a member of a large Black Baptist church how they deal with homosexuality. My friend said, "we don't talk about it." Yet my friend and I both know that many gays are active in church music and other leadership positions in the church. It's a great gift to Trinity that we're able to talk about this openly. ~ Tom Strieter, pastor of Trinity, Chicago, IL, and a resource person for Synod-sponsored consciousness-raising workshops on Pastoral Care for Gays and Lesbians. Norman Briggs, lay leader at Trinity Lutheran. The Wellesley Congregational Church, VCC Wellesley, Massachusetts Wellesley is an U80-member, predominantly Cauca. · middle class congregation Boston. ship of began · with an "(',,nD"-"" of the issues of being "open and ing" and moved to a new level of seriousness when the Deacons announced at the January 1991 Annual Meeting avoided inflammatory comments. Some stated their disappointment that we were not endorsing services of commitment. Others voiced their approval of a strategy that was clearly trying to take one small positive step which the vast majority could embrace. The congregation's vote for the Open and Affirming resolution was overwhelmingly positive. We have since placed a statement in the weekly bulletin that we are an Open and Affirming their intention to ask the congregation to vote a year later on becoming an Open and Affirming Congregation. By the fall of 1991, the Deacons and the ministerial staff were hearing loud Congregation. Some gay men and lesbians appear to be worshiping here more often and feeling more at home as they do. The few dissenters who have left the church have not had a major negative and substantive dissenting voices about the pending vote. One strategy we used to respond to those voices was my offer as minister to spend time listening to anyone in the church who felt strongly about open and affirming -particularly anyone who felt negatively. My stated intent was simply to listen in depth in an effort to help people feel "heard." We knew we needed to assess how deep and how broad were the negative feelings. We also believed that if those negatives were held by only a small minority, that minority might be more willing to go along with the majority if they felt that someone cared enough to hear them out. Approximately two dozen people took me up on my offer. Some persons were reassured by that visit and have remained strong and active members. A handful were so strongly opposed that they have subsequently dropped their membership. A significant "middle" group stated their support for an open and affirming resolution but their strong opposi . to services of or lesbichapel. o'I[ic0rle that open and affirming J~" :;<Uv'LL to the congregation for vote ut any mention of such services. congregation's Annual Meeting in January of 1992 reflected the careful groundwork we had done. Except for one relatively brief encounter, people spoke openly and honestly but impact on the congregation's spirit, program, or subsequent financial pledge drive. The church seems to have incorporated the open and affirming concept qUietly into our self-image. Open Hands 16 The major foreseeable challenge for -15 what will happen if a request .es for a service of commitment in sanctuary or chapel, where the Board eacons have bylaw responsibilities. ellesley's clergy persons have already ed publicly our willingness to perservices in other spaces.) We are mitted to a congregational meeting ·horization before such a request e acted on positively. Preparing h a meeting, with its new calls h faithfulness and listening, will mportant step for this congrega- B. Abernethy, pastor oj Wellesley, a B.A. Jrom Harvard in 1961, an Jrom Union Theological Seminary in d a D.Min. Jrom Andover Newton cal School in 1983. Congregational Church, C is, Tennessee July 28, 1991, First Congrega·oted to become an Open and ONA) congregation. This was ising move, in some respects! -a church· in the heart of the elt, we realized that God was us to a new and unique witness ... phis, Tennessee: • , • .'< e va st maJon,}{ es are harsh in 01 homosexuality. A ,~ ere gay men and lesbian?lromen ~iMT\ate. But no church had stated ... ,:' that it welcomed gay and lesbipIe fully. small congregation (with Sunship of fifty in 1990), we were to consider an ONA resolution pastoral needs that emerged from :tgregationallife. A lesbian couple r church had gone through an rdinarily difficult year regarding ~. of their children. The judge to even consider evidence, inng extensive psychological reviews ourt-approved psychiatrists. His ment: "They are like drug addicts. don't give custody to drug addicts ,'ou don't give custody to homoals." We, as a congregation, had essed this injustice. Then another lesbian couple asked to have their commitment recognized by the church. We came to realize that our silence contributed to the oppression of gay and lesbian people in our community and within our church. Our resolution to become an ONA church was born out of dialogue on what it meant to stand together as a congregation and to express Christ's love faithfully. Our decision was to take a risk in the name of faith -to do what we thought God wanted us to do in the name of Christ's love. Our love of gay and lesbian friends and family members gave us courage! As we voted, we realized that we were embracing the struggles of an oppressed group of people. We knew that we might be ostracized in the Memphis church comretr eat was a tage of mission and outreac about our legacy of welcoming strangers. (For a time, our church was actually called "Strangers Church" because its membership consisted of the abolitionists who came south to begin schools for the freed slaves.) Older and younger members, straight and gay members, shared together their excitement at being part of such a faith community. As we explore what it means to be an ONA church, new challenges present themselves. We need to find ways of dialoguing with the children of our church about family life in such a way that is inclusive and descriptive of the circumstances of all. We continue to seek ways to share with visitors and new members and to be intentional about ongoing study of the issues. Every consequence of becoming an ONA church has been positive for us. We are more open with each other about all aspects of our lives! We trust each other more. We have witnessed an enthusiasm and a sense of covenant within this church. We have experienced major growth in church membership. All of us -straight or gay- know that this is a place where people genuinely care about us. Here we are more free to share ourselves than in most other environments. Our newest involvement, which we might not have had the courage to do three years ago, is welcoming a refugee family from Somalia -a family of fifteen! Passing an ONA resolution was just the beginning of a whole new venture in faith that has less to do with matters of sexuality than with matters of covenant and faithfulness. We know that living as diSciples of Jesus means that we can't engage in the old status quo patterns and assumptions of our society. We have to allow ourselves to be changed and transformed biJ<;l,od's Spirit -"filS individuals anda~;hl4:llith ·~/P .~ with il, dialogue, make a covenant to love. ~ Cheryl Cornish is pastor oj First Congr'egational and serves as a Trustee oj LeMoyneOwen College. Edina Community Lutheran Church Edina, Minnesota Edina Community Lutheran, a congregation of 550 members, became a Reconciled in Christ (RIC) church on March 19, 1985. ECLC is located in an upper middle class suburb of Minneapolis but attracts members from both Edina and the whole city because of its commitment to inclusiveness. mter 1993 17 Since our vote to become a Reconciled in Christ congregation, we have taken several other steps to keep our commitment before the congregation. We have on display in the church narthex our Reconciled in Christ certificate. Our Mission Purpose Statement, which has a strong statement of inclusivity; including specific reference to sexual orientation, is displayed on the inside cover of every hymn book in each pew. Pastors discuss the congregation's inclusivity and specific involvement in the Lutherans Concerned North America RIC Program. This point is also reinforced in discussions during new member receptions held by the church's evangelism committee in the home of a church member. Internally; . our worship and educational opportunities reflect our commitment to inclusivity. Further, the congregation has consistently supported (financially and via member involvemenl h Lutherans Concerned Twin C~tie~) / i . . ~~\~~ngspan Ministry of St..pat1:~2~'fo1ih1.!.lti<i>nLutheran Church. Edina c~tim\ll1lty Lutheran Church did not become<l\5Gmething "different" per se because it becaI!le an RIC congregation. Rather, tHe diff€,renc shave evolved and still are ev:~l our r, \;, .,0 efforts to try to live out a .~!~'t to what W~t, know to be G~d's love for all of creation. It is a struggle always to learn to be able to respond fully to the fact that God has made us all and that we are all one in Christ. Sometimes, the difference is visible in very concrete terms. Recently the congregation spearheaded a project to involve other RIC congregations in a welcoming advertisement which will run throughout the year in the area's most prominent gay and lesbian newspaper. Edina Community also joins Lutherans Concerned Twin Cities in advertising in the annual Gay Pride week directory (which lists businesses and organiza- More Light Stat~ment tions who are resources for gay and lesbiau>xp in the community.) tegic planning session s Council of Ministers, the , .. ,,,' ,(~nclusivity and specifically the welcoming of gay and lesbian people into our congfegation was identified as one of the "iqeqtifying characteristics" of our congreg~h01i. "0~' f1' Our congregation has '~it"t~~ty~~; a' regular schedule to reaffirm'~~yf',Ji~cision. However, when the Twin Cities Chapter of Lutherans Concerned initiated an effort to bring RIC congregations together, our congregation agreed to have an "RIC REP" initially elected by the congregation at its annual meeting. This was later expanded to two representatives (male and female) also elected at the congregation's annual meeting. Now, this role has been assigned to our entire Care and Counseling representatives each year. Since our openly gay and lesbian members have moved out of town in the last 18 months, we currently do not have any openly gay or lesbian individuals as active members. However, a number of members have relatives or close friends who are gay men or lesbian women. For these members our congregation's commitment to inclusivity is extremely important. We are concerned about attracting openly gay and lesbian individuals into active membership. Our congregationa life was enriched during the time w we had openly gay persons as m bers and we miss them . .. primari individuals with many gifts to s. but also as persons whose pre reminded us of the on-going nee reaffirm an active personal and co rate commitment to inclusivity. T Ray Voss is a member oj the Church Council in charge oj evangelism. He has been an RIC representative. First Congregational Church, VCC Boulder, Colorado First Congregational (750 members) became an Open and Affirming Congregation on October 21, 1987, after a carefully planned educational process that lasted 18 months. We also modified the church constitution to prohibit discrimination on the basis of sexual orientation in hiring practices. After making the decision to become an ONA Church, at first we did not do a good job of advertising to the broader c BfJt for an initial ne\ attl as out of feaT • timidity; we ' s$ bur inaction. It have been that weiiw anted to let thi . cool off a bit before ~e did anything' aggressively. Our congregation llQW ~eems m comfortable with the aiversity of op. ion that is characteristic of the United Church of Christ. Those who hold dear their independence and who think the UCC shouldn't make positional statements are learning that their autonomy is not threatened. Some, in fact, stated that although they couldn't bring themselves to vote for ONA, they were very Open Hands 18 it passed! The more traditional quiet in our midst are finding new ect for those who are called to more hetic expression of their faith. And a gay couple can, without hesitastand up in morning worship duri"S and Concerns and ask for rs and support as they attempt to two little boys in spite of a hobic social worker assigned to ase . As they share, they know the egation will minister to and with Fi\'e years ago, that would not . appened! -anous ways over the years, we eaffirmed our ONA decision in1Io.IO~".uug inviting gay choral groups to o ion. , ·ons. -or worship. From time to time, A banner is hung in the sanctuour framed ONA certificate is ed alongside our Just Peace Cer. A supply of our ONA resolu.. :ays available on the narthex re table. We intentionally inform mbers about our ONA status. first new member class, pro-e members '~~'k~iven a folder of s about oul: daurc~;$H~£clus!,ed ely printed ,C(:>t?y"'Jh!llt ElNA The -out this resolution, gr of the process, and now engage in a number of new stries. Two of our clergy particin quarterly Boulder Interfaith HIV/ :--':etwork Prayer Services, providing both leadership and worship space. Church members participate in the citywide Annual AIDS Walk and Candlelight Vigil. Members of our ONA committee and ministerial staff have given presentations to six other churches, describing our process and benefits. Our church has also participated in a panel discussion at CU and in a radio broadcast. Our Board of Missions and Christian Social Action and our Bequest Income Committee commit funds to various gay and lesbian projects . Our Just Peace Task Force is currently strategizing about our response to the passage of Amendment #2. Two lesbian leaders have addressed two of our committees and our Adult Education class about Amendment #2 issues. We have also co-sponsored a paid ad in the Denver Post and the Boulder Daily Camera, which sent messages of support, welcome and solidarity to the gay community. Gay men and lesbians have told us they have come to our church to worship specifically in response to this ad. Our Evangelism Task Force is trying to get the so-called "liberal' tq~Jolks in the community '41 know that "liberal" ex!~t? This is a challenge for those of us who live4~,"~lose proximity to both Colorado sl[tigsand to ultra'~tt\1;r@;';,:."",))*r"~" conservative, ou coach, Bill McCartney. Our congregation 100ks4 reclaiming the Christian vision in the 1990s to enter the 21st century with a strong liberal voice proclaimingjustice and equality for all persons . ... Ray Bieber has been a lay member Jor 13 years and has served as chair oj the Committee on the ONA Resolution, and Moderator oj the congregation.JoAnne Bogart is Assistant ConJerence Minister oj the Rocky Mountain ConJerence UCC and Parish Associate at First Congregational Church. mter 1993 19 The Welcoming Process: A Faith Adventure byAnnB. Day All those in favor, please signify by saying 'aye' . those opposed, 'no'. The motion passes. W ith these or similar words, United Church of Christ congregations adopt "Open and Affirming" (ONA) statements, United Methodists adopt Reconciling (RC) statements, Lutheran churches adopt "Affirmation of Welcome" statements, and Presbyterian churches adopt "More Light" statements. Each of these church declarations welcome gay and lesbian people into the full life and ministry of the church. Some also explicitly include bisexual persons. Weeks, months, or even years of study, conversation, and prayer usually precede such a decision. As a result, it can feel as though the vote itself is the termination of the welcoming process. Afterwards, in the church parking lot, someone may be heard sighing, "Well, I'm glad it passed but I'm glad it's over!" Creating the Inclusive Community Would that the welcoming process could be over after the vote was in, that fears could be allayed and misinformation corrected in relatively short order. My own experience, however, is that unlearning (and learning anew) about sexuality and relationships -and Christian perspectives on both -takes time, probably a lifetime. An initial "reconciling" or other welcoming study process is a Significant step on the way but it is not the whole journey. The vote on a welcoming statement bears greatly needed witness to Church and society that not all Christians regard homosexuality/bisexuality as sin, abomination or disorder. Because local churches in many denominations are willing to speak up and be counted among the welcoming households of Christ's people, many individuals and families have fresh hope that the church can be a spiritual home for them. But if congregations are to keep their promise of welcome, the welcoming and reconciling process must be ongoing. For some churches, the inclusion of people of all sexual orientations in the life of the congregation is nothing new. A number have openly gay, lesbian, or bisexual members who sing in the choir, chair committees, or serve as moderator or pastor. These churches regularly address the life issues of gay /lesbian/ bisexual folks, both their joys and sorrows. Often, such congregations have a history of being affirming, welcoming, and reconciling before they declare themselves officially. For other congregations, the initial ONA, RIC, RC, or ML study is their first in-depth consideration of homophobia, sexual orientation, and gay / lesbian/bisexual experiences. Aftervoting to be welcoming (especially if they have no openly gay, lesbian, or bisexual members), such congregations may need to begin a particularly deliberate process of giving expression to their commitment. However, whether a church is experienced in including persons of all sexual orientations, new to this dimension of creating community, or somewhere in between, the challenge is to find engaging, creative ways to educate, celebrate, and advocate together. Living the Covenant Some churches build this challenge into the text of their welcoming, reconciling statements. For example, Phoenix Community Church, UCC of Kalamazoo, Michigan includes a section called "Living the Covenant." It says in part: To assure that Phoenix's Open and Affirming statement becomes a living document: We will inform the wider church and community regarding our Open and Affirming declaration. We will make ourselves available as a resource to congregations exploring this process. We will respond to bias-related violence discrimination in a visible way when possible and appropriate. We will examine other issues of inclusiveness important to our life as a congregation ... Under the same heading, "Living the Covenant," the United Church in Florida includes the following: We will continue to state in our worship bulletin that UCT welcomes all persons regardless of "age, race, marital status, physical condition, sexual orientation, ethnic or economic background". We will determine together ways in which we might address social justice and other concerns affecting persons of gay, lesbian and bisexual orientation in the wider community. As in all social issues, we will continually examine our experience and how we are living out this covenant. The welcoming vote comes alive in many congregations through the inclusion of gay, lesbian, and bisexual experience and issues in sermons, prayers, church library materials, newsletters, and worship bulletins. Many churches also offer meeting space for a wide variety of groups such as Parents and Friends of Lesbians and Gays (P-FLAG); the local chapter of their denomination's gay/lesbian/bisexual group; gay /lesbian/bisexual AA meetings; or gatherings for youth. Members of some congregations can be seen participating in Open Hands 20 oeal "Gay Pride" marches each arrying welcoming banners. e churches develop concrete exns of their welcoming stance a\'e special meaning within the heir congregation. For example, Thornton Curtz, pastor of the '-Anulllunity for Christian Celebration, " . \ Vashington writes: pink triangle" candle/lamp ed on our altar. (It's a glass mp, triangular in shape and ith pink oil.) We first used en Sally Balmer (a lesbian erial student) was ordained and we bring it out on varicasions when we want to --n our ONA stance. I have an ad hoc member of the ... gton-North Idaho ONA Force. When I've been at larly grueling meetings, I ring the candle out at the 'orship service and talk my feelings/ concerns.l USl\"eness of the church must manifest in word and deed ut, opening doors, expressteeli!1gs. taking further stands in ination, in the community ....~ H.. I it takes to live the covenant. ~'lo.;K.A.luences of Ole Covenant hes considering the weicomprocess often wonder about of such things as pink lamps ar and homophobia discuse parlor. Some folks worry udy process will ignite cone scale of the Civil War; othe that an affirming or "more ill cause an exodus of memresembles a buffalo stampede. such concerns are exaggeralthough they are not totally _OT_••_Aed. rsations about "reconciled in open and affirming," "reconor "more light" can raise prouestions about sexuality, molical interpretation, prejudice, ~~ .1~hips, community, and the naGod. With all that churning in s minds and hearts, it is prob'en desirable, that some passioner 1993 ate give-and-take will occur. Emotions run deep on these matters. It is imperative that the process itself (before and after the vote) continually be as inclusive as possible, encouraging everyone to respect their own feelings as well as those of others. Even the best process, ho\\C~yg.>migh not guarantee a Even Ij¥ou Vote, They May Not Come Churches who have taken an official stand to be open and reconciling sometimes express dismay that more gay, lesbian, and bisexual people have not joined their congregations. This highlights the importance of publicizing a welcoming commitment through your denominational, ecumenical, and local community channels. Get the word out! Also, keep in mind that "you can't tell by looking." Gay, lesbian, and bisexual folks who are not "out" may be attending worship or programs. Like all visitors, it may take awhile for them to feel comfortable or to inquire about membership. It is also true that we who have been rejected by the Church may be cautious about trusting the "welcome" of any congregation, Be patient and let your light shine! Adventure With The Holy Spirit Open dialogue, prayerful reflection, and eager attentiveness to the Spirit of God before, during, and after a "welcoming" vote is important. With each step along the way, new inSights te new questions and challenges. on to examine long-held be-_ f~&,consider information perunknown, people will the growing pains and ()~coming increasingly , gay, and bisexual pastor of Colgational Church, captures the ad) venturouslcl1aractlt of a welcoming pro- demanding, and conflict but it was a l'i?F1 C-Ulole experience of the 'VE:~ent of the Holy Spirit in , Do it with care, and e that it isn't just a matter of taking a vote and being done with it. It will change you and the complexion of your church -but it will be change toward wholeness and truth.3 The welcoming process, as witnessed to by many congregations, can be an adventure of faith which puts us deeper in touch with the workings of the Holy Spirit in our personal and communal lives. Adventure, anyone? .... Footnotes 1, 2, and 3 are from UPDATE '91 (A report from thirty-two ONA congregations about studying, declaring and living an Open and Affirming commitment), ONA Program, United Church Coalition for Lesbian/Gay Concerns, June 1991. UPDATE '93 will appear in the summer of 1993. Ann B. Day is an ordained minister in the United Church of Christ. She is a member of United Congregational Church, Worcester, MA, an ONA congregation. As Open and Affirming Program Coordinator for the United Church Coalition for Lesbian/Gay Concerns, she develops resources, leads educational events and consults with local churches about the ONA process. 21 eJIow. 'W~IlIle 'We?~ 1J1f,~ Directions: As you respond to each of these questions, quickly visualize each situation and give your initial, emotional response. This is confidential; you need only share what you wish with others. ~ ~ ~~ ...... ~ ~ ~ ~~ ~ ~ 'ff~ ~0.f2 ~0.f2 ~0.f2 !§ ~§ How comfortable do you feel when . .. ~§ S?§ '""s ~§ 1 ) A friend who is a member of another church asks why your 0 0 0 0 church "Iets gays in?" 2) An AIDS support group is scheduled to meet in the preschool 0 0 0 classroom? 3) The word "bisexual" is said during the sermon? 0 0 0 4) Two men in the pew in front of you are holding hands? 0 0 0 0 5) A lesbian greets you with a hug before worship? 0 0 0 0 6) A man kisses you during the "passing of the peace?" 0 0 0 7) A lesbian is trying to make eye contact with you during Bible 0 0 0 0 study? 8) Two men dance together at a church function? 0 0 0 9) A man "in drag" sits down in the pew in beside you? 0 0 0 0 10) A gay man and a lesbian volunteer to be the youth group 0 0 0 leaders? 11) Two women have their picture taken together for the church 0 0 0 0 directory? 12) Two men engage in flamboyant conversation (are "camping 0 0 0 it up") during the coffee hour after worship? 13) A woman comes to worship wearing black leather pants and 0 0 0 0 jacket? 14) You are asked to take communion to a person with AIDS at 0 0 0 his home? 15) A lesbian is interviewed as a candidate to become your 0 0 0 pastor? 16) A gay men's chorus is invited to sing during your worship? 0 0 0 0 17) Someone suggests that your church school class have a 0 0 0 0 series on bisexuality? 18) Someone designs a banner with a gay/lesbian theme to 0 0 0 hang in your sanctuary? 19) A new hymn in worship includes the words "gay and lesbi-0 0 0 0 an?" 20) A lesbian couple invites you to their anniversary party at a 0 0 0 0 well-known local restaurant? 21) You are asked to distribute flyers in your neighborhood 0 0 0 0 publicizing a study series on racism, sexism, and heterosexism? 22) Two men ask to have a covenant service at your church? 0 0 0 0 23) The morning newspaper has a front-page picture of your 0 0 0 0 church's banner in the gay/lesbian pride parade? 24) A lesbian is nominated to head your church council or 0 0 0 0 session? 25) The children's sermon mentions gay men and lesbians? 0 0 0 0 Open Hands 0 0 0 0 0 0 0 0 0 22 WelcoR1i )ng'~Uigrims 1-i9me "" ..,,·i: v.I,,:, :1t:{{.1t/w Mother and Father of us all, thank you for a church that welcomes me as I am. There's something verY.,comf{)rtable and comforting ..., " about being in our san<;tl;J arY~ Watching the deacons set up for C~romunion is like watching farilil~Y' rnetnbers se·t the table for midday Sunday dinner athome. The familiarity of the candles, the cup and the bread,,, th~~' flowers A all offer a sense of home. Dear God, beingllfyvith yq:~l) is You, the forgiving' father' who welcomes me\at the door ~i~h' a hug. You, the nurturing ~other ,'0 it who holds rf1:i on~er lap and rocks mefilenfly to sleep. I feel safe. I feel as if t Thank you; I pray for lesbiaQ} throughout the C~, ~i'Eh Who need such a mifil~t,,"' pf~, eC5mpassion, , support, ana a'diY'oc but mostly get rejection'i~:nd isolafi'on. er 1993 23 WELCOMING PROCESS RESOURCES The process of becoming a welcoming congregation usually includes a time of study and discussion within the local church. There is no definitive gUide or step-by-step process that your church should undertake. The process in each congregation is different -depending upon the history, structure, theology, and style of ministry of your church. In order to help you tailor the educational plan for your local church, we offer a variety of resources which other congregations have used. How Would You Respond? Many churches feel they are welcoming and don't understand why there is a need for an aNA statement. This paper contains responses to that "why" from UCC people of all sexual orientations. $1. Open and Affirming: An Ongoing Process. Notes on how to get aNA started and keep it going in your church. $1. Update '91 -Open and Affirming Churches in the UCC. A report from 32 aNA congregations about studying, declaring, and living an Open and Affirming Commitment. $2. What Is an 'Open and Affirming' Church? Statement by the United Church Coalition for Lesbian/ Gay Concerns on what it means to be an "aNA" congregation. $1. Why Do We Have to Do This? A member of one aNA church shares numerous reasons why congregations should declare themselves "aNA". $2. More Light Churches Resource Packet. Includes a draft mission statement; ML brochure; article on "What More light Churches Can Do"; sample ML statements, case studies; 1978 background paper on "The Church and Homosexuality"; 1985 RTC Decision against Westminster (Buffalo); quotes from the Book of Order; reference list; study guides; "Breaking the Silence." $16. More Light Churches Network brochure, January 1993. Describes the network structure and defines what a ML congregation is, and how a congregation can become one. Free. A Call to Dialog. 10 pp. Lutherans Concerned's position paper and discussion of homosexuality. $1.50. Plan of Action. 20 pp. Description of the RIC Program for use by Lutherans Concerned chapters and individuals interested in working to develop RIC congregations. $2. Reconciled in Christ, Now Is the Time. Pamphlet. Introduces the RIC Program. $.10. A Biblical Basis for Reconciling Ministries. (Resource Paper # 1) 2 pp. Reprint of article by Dr. Joseph Webber from the first issue of MannaJor the Journey (now Open Hands). Single copy free with SASE; multiple copies $.10. Homosexuality and the Church: A Select Bibliography. (Resource Paper #4) 1991. 6 pp. Annotated bibliography of books for studying lesbian/ gay concerns in Christian context. A few titles given under 16 different topics. Single copy free with SASE; multiple copies $.25. How to Become a Reconciling Congregation. (Resource Paper #2) 4 pp. Introduces Reconciling Congregation Program and process of becoming an RC. Single copy free with SASE: multiple copies $.20. Why Become a Reconciling Congregation? (Resource Paper #3) 4 pp. Provides rationale for becoming an RC. Single copy free with SASE; multiple copies $.20. STUDY RESOURCES And God Loves Each One: A Resource for Dialogue about the Church and Homosexuality. Ann Thompson Cook and the Task Force on Reconciliation of Dumbarton UMC, 1988, 20 pp. An honest and friendly booklet that answers a Christian's basic questions about homosexuality. Ideal resources for individuals or groups beginning to explore lesbian/gay concerns. Two-session leader's guide available. $4.95; 10+ copies $3. Add 15% postage/handling. From RCP, 3801 N. Keeler Avenue, Chicago, IL60641. Beyond Heterosexism. Sourceletter published six times/yr. Includes articles, suggestions for children, youth and adult study, liturgies and more -all based on seasons of Christian year and inclusive language lectionary. $18/year. (Colorado residents add 6.8% tax). From AlterVisions, PO Box 2374, Boulder, CO 80306. 303/ 666-8322. Breaking the Silence, Overcoming the Fear: Homophobia Education. Articles on clarifying the problem, biblical/theological perspectives, models for homophobia education. Guidelines for homophobia education events. Bibliography. 71 pp. $4. Order from Presbyterian Publishing House, 100 Witherspoon Street, Louisville, KY 40202-1396.800/ 227-2872. Open Hands 24 Homophobia Be Cured? by Bruce Hilton. Nashville: Abingdon ess, 1992, 128 pp. United Methodist provides basic informal"! for compassionate response to homosexuality. Deals some speCific United Methodist concerns. In question-and-anr format. Good for group or individual reflection. $lO.95. ians and Homosexuality. The Other Side. Evangelicals espouse er acceptance oflesbians and gay men. Reprint of articles by .a Scanzoni, Mark Olson, John Alexander, and others. $5; 3.50; lOO+ $2.50. From The Other Side, 300 W. Apsley eet, Philadelphia, PA 19144. 215/849-2178. rso ns. iful Inquiry: Exploring Christian Responses to Homosexual Minnesota Annual Conference (UMC) Task Force to ~. Ministries with and for Homosexual Persons. 1992.58 pp. -session curriculum: 1) Talking about sexuality in church; 2) mg in someone else's shoes; 3) Sexual orientation;'4) Interng scripture; 5) Examining homophobia; 6) Models for try. $5 from Minnesota Annual Conference, 122 W. Franklin Minneapolis, MN 55404. 612/870-0058. .\1y Hand by Patricia Ann Meyers for the Task Force on nciling Congregations/Conference of the Oregon-Idaho 'erence, UMC. 1990, 68 pp. Practical, five-session study for congregations and groups investigating reconciling stries. $5 plus 15% postage/ handling. From RCP, 380l N. er Avenue, Chicago, IL 6064l. -.1-tobia is a Social Disease. Mary Jo Osterman and the Kinheart am On Sexuality and Homophobia, 1987. 45 pp. Explores ature and cycle of homophobic oppression and offers nmg suggestions for gay/lesbian/bisexual persons and hetxual persons alike to work on breaking down the walls of .95. (Colorado residents add 6.8% tax). From AlterVisions, x 2374, Boulder, CO 80306.303/666-8322. )..'Uality and the Church by James B. Nelson. Lutherans erned. lO pp. Reprint of article from Theological Markings . from LC/NA, P.O. Box lO461, Fort Dearborn Station, o. IL 6061O-046l. sexuality A Sin? Parents and Friends of Lesbians and 23 pp. Catholic, Jewish, and Protestant theologians speak ri~atively about what the scriptures do and don't say about sexuality. Question-and-answer format. $.75 each; lOO+ .60. From PFLAG, p.o. Box 27605, Washington, DC --605. 202/ 638-4200. HCrylOSexual My Neighbor? by Letha Scanzoni &. Virginia _~!nIlenkott. San Francisco: Harper &. Row, 1978. Excellent introto the concerns of lesbians and gay men and the d".3llenge for ministry to this marginalized group. Free study lO for book and study guide) prepared by New Hamp47. Conference, UCC, p.o. Box 465, Concord,NH 03302. 605/ . ~ Silence Breaks: Toward a Pastoral Understanding ofHomolity. Six-part study guide. $2.95 (#69-7075). Companion (IIAV-7075 ): $7.50 rental. From ELCA Distribution Service, x 1209, Minneapolis, MN 55440. 800/328-4648; 800/ 53. rIssues Concerning Homosexuality. $2. (#69-5326). From 0 ', Distribution Service, p.o. Box 1209, Minneapolis, MN ~:I. 800/328-4648; 800/752-8153. (MN). Guide for Study of Issues Concerning Homosexuality. Free. -·3082). From ELCA Distribution Service, p.o. Box 1209, eapolis, MN 55440. 800/328-4648; 800/752-8153. (MN). r 1993 Welcoming Congregation Program Manual. Unitarian/ Universalist Association Office for Lesbian/Gay Concerns, 1990. Comprehensive resource book with introductory information for UUA congregations, outlines of workshops, and other program ideas for local congregations. $24.95 + $2.50 handling from UUA Bookstore, 25 Beacon St., Boston, MA 02108. 617/742-2lO0 x lO1. Where Do We Go From Here?Open and Affirming Task Team of the Massachusetts Conference, UCC . Six-week study packet. Covers gay/ lesbian issues in the UCC, homophobia, homosexuality, and the messages of Scripture. $12 (check payable to "MACUCC"). From ONA Resources, p.o. Box 403, Holden, MA 0l520. West Hollywood Presbyterian Audio-Cassette Series. Includes speeches by John Boswell, George Edwards, Chris Glaser, Dick Hasbany, Brian McNaught, John McNeill, Virginia Mollenkott, James Nelson, John Spong, Robin Scroggs. Order from: West Hollywood Presbyterian Church, 7350 West Sunset Blvd, Hollywood, CA 90046.213/874-6646. Who's Going to Birth This Baby? Sermon by Rev. Jane Spahr (November, 1992) at Downtown United Presbyterian. Rev. Spahr's response to the PermanentJudicial Commission provides words of hope and inspiration. $2.00 plus handling. Order from: That All May Freely Serve, c/ o Downtown United Presbyterian Church, 121 North Fitzhugh St., Rochester, NY 14614. 716/ 325-4000. BACK ISSUES OF OPEN HANDS Back issues of Open Hands provide a solid foundation for group or individual study of lesbian/ gay /bis~xual concerns in the church. Each issue of Open Hands explores a different theme. The following back issues are available from: Open Hands, 380l N. Keeler Avenue, Chicago, IL 60641. Single copies $5; lO+ $3 each. "Be Ye Reconciled" (Summer 1985) "A Matter ofJustice" (Winter 1986) "Our Families" (Spring 1986) "Our Churches' Policies" (Summer 1986) "Images of Healing" (Fall 1986) "Minorities within a Minority" (Spring 1987) "Sexual Violence: Unlocking the Silence" (Fall 1987) "Building Reconciling Ministries" (Spring 1988) "Living and Loving with AIDS" (Summer 1988) "Sexual Ethics: Exploring the Questions" (Winter 1989) "Called to Create: Lesbians &: Gay Men in the Religious Arts" (Spring 1989) "In, Out, or In Between: The Closet Dilemma" (Summer 1989) "Images of Family" (Fall 1989) "Growing in Faith: The Lesbian/ Gay Christian Movement" (Winter 1990) 'Journeys Toward Recovery and Wholeness" (Spring 1990) "Confronted By Love: The 'Holy Union' Controversy" (Fall 1990) "Youth and Sexual Identity: New Vistas" (Winter 1991) "Living as God's Creation: Lesbian/ Gay Reflections on Theology (Spring 1991) "Celebrating our Sisters and Neighbors: The Lesbian Spirit" (Summer 1991) "Bisexuality: Perceptions &: Realities" (Fall 1991) "Creating Alliances: Lesbian/ Gay, Bisexual, and Heterosexual Persons Working Together for Change" (Winter 1992) "Living God's Call: Lesbians, Gay Men, and Bisexuals in Ministry" (Spring 1992) "Our Spirituality: How Sexual Expression and Sexual Oppression Shape It" (Summer 1992) "Aging and Integrity" (Fall 1992) 25 VIDEOTAPES An Unexpected Journey. Parents and Friends of Lesbians and Gays-Denver, 1992. 29 mins. Shows families dealing with the "coming out". of loved ones; the pain of lesbians, gay men, and their family members, as well as the joy of reconciliation. Purchase: $30. From PFLAG-Denver, P.O. Box 18901, Denver, CO 80218. 303/333-0286. A Time for Caring: A Pastoral Approach to Persons with AIDS, The Lazarus Project, 1989. 37 mins. Shows how West Hollywood Presbyterian responded to concerns and needs of PWA'a within their congregation. Study guide. $23. From The Lazarus Project, West Hollywood Presbyterian Church, 7350 West Sunset Blvd, Hollywood, CA 90046. Be True to Yourself. 21st Century News, 1991. 28 mins. Interview with Bob &: Rod Jackson-Paris and ten teenagers about growing up gay, self-love, and homophobia. Includes 36-page Educational Strategy and Resource Guide. Purchase: $29.95 + $3 postage. From 21 Century News, inc. 1880 E. River Road, #310, Tucson, AZ 85718. 602/577-6476. Casting Out Fear: Reconciling Ministries with Gay/Lesbian United Methodists. Reconciling Congregation Program, 1987. 38 mins. Examines pain and estrangement of gay and lesbian Christians and provides steps that United Methodists are taking to enable ministries of reconciliation among persons of differing sexual orientations. Leader's guide available. Purchase: $50; Rental: $20. From RCP, 3801 N. Keeler Avenue, Chicago, IL 60641. 312/736-5526. Choosing Children. Cambridge Documentary Films, Inc., 1984.45 mins. Looks into issues faced by women who become parents after coming out as lesbians. Reflects the variety of ways that lesbians are becoming parents and raising children through focUSing on six families from diverse racial and ethnic backgrounds. Study gUide available. Purchase: $139; rental: $65. From Cambridge Documentary Films, P.O. Box 385, Cambridge, MA 02139. 617/354-3677. Journey of the Heart, ECUFlLM, 1992. 58 mins. Focuses on racism and homophobia as obstacles on the spiritual journey and enables us to face our fears, be transformed, and find freedom. Features the Riverside Church in NYC and the Downtown United Presbyterian Church, Rochester, NY. $39.95. From ECUFILM, 810 12th Avenue, South, Nashville, TN 37203. 800/ 251-4091. Listening, Learning, LOving, Parents and Friends of Lesbians and GaysDetroit, 1989. 30 mins. A look at the "coming out process from the viewpoint of parents, as well as discussion on the "coming out" process of parents. Talks of the difficulties encountered during these processes as well as newfound relationships which develop. Purchase: $17. From PFLAG-Detroit, p.o. Box 145, Farmington, MI 48332. 313/478-8408. Maybe We're Talking About a Different God: The Church & Homosexuality. Produced by John Ankele and Ann Mackson, 1992. 29 mins. Features Jane Spahr. Coni Staff and members of the Downtown United Presbyterian Church as they experience homophobia in the denomination as a result of Spahr's call to be co-pastor at DUPC Affirms the celebrative lives of gay/lesbian persons and calls the church to be the inclusive community of faith for all God's children. $22.35. From Leonardo's Children, 26 Newport Bridge Road, Warwick, NY 10990. More Light Churches: Obedience, Ministry, Justice. 1989. 27 mins. DeSigned for initiating and directing discussions in churches which are thinking about making a More Light commitment. Study guide. $25. From More Light Churches Network, c/o Mark A Palermo, 600 West Fullerton Parkway, Chicago, IL 60614-2690. No Need to Repent. Ann Alter, 1989. 27 mins. A glimpse into the life of Rev. Jan Griesinger and how she has integrated her ministry, her politics, and her personal life as an ordained United Church of Christ minister, active feminist, and an out lesbian. Purchase: $225; rental: $75 + $15 shipping. From Women Make Movies, 225 Lafayette Street, New York, NY 10012. 212/925-0606. On Being Gay. TRB Productions, 1988. 80 mins. A conversation with Brian McNaught, speaking about what his gayness has meant to him. Helpful for beginning to explore issues related to homosexuality. Purchase: $39.95 + $3 shipping. From TRB Productions, P.O. Box 2362, Boston, MA 02107. 617/236-7800 (Ron). Open and Affirming: AJourney of Faith, Easy Brothers Video Productions, 1992. 53 mins. The story of three United Church of Christ congregations becoming "Open and Affirming," answering questions such as "Why make such a statement?" and "What are the biblical foundations for this ministry?" Purchase: $25. From ONAVideo Resources, UCBHM/ DAMA, 700 Prospect Avenue, Cleveland, OH 44115-1100. Parents Come Out. Parents and Friends of Lesbians and Gays. 27 mins. Purchase: $25. From: PFLAG, P.O. Box 27605, Washington, DC 200287605. 202/638-4200. Pink Triangles. Cambridge Documentary Films, Inc., 1983. 35 mins. Examines homophobia and the nature of discrimination and oppression through historical and contemporary patterns of persecution. Includes discussions with health care providers, parents and educators. Study guide available. Purchase: $300; rental: $50. From Cambridge Documentary Films, p.o. Box 385, Cambridge, MA 02139.617/ 354-3677. Reconciling. St. Francis in the Foothills UMC, 1991. 25 mins. Tells the story of this congregation becoming a Reconciling Congregation and what that has meant to their church family. Purchase: $20. From Jon Stetson, St. Francis in the Foothills,4625 E. River Road, Tucson, AZ 85718.602/ 299-9063. Reunion. One Family Overcomes Religious Homophobia. 21st Century News, 1992. The Rev. Carter Heyward, a lesbian and ordained Episcopal priest, and her family share their stories of reconciliation. Purchase: $19.95 + $3 shipping. From 21st Century News, 1880 E. River Road, #210, Tucson, AZ 85718.602/327-9555. Scared to Death: Gay Youth Suicide, The Lazarus Project, 1992. 28 mins. Thirty percent of youth suicides in the USA are sexuality-r~lated: deals with various issues and proposes ministry of caring. $23. From The Lazarus Project, West Hollywood Presbyterian Church, 7350 West Sunset Blvd, Hollywood, CA 90046. Sexual Orientation: Reading Between the Labels. NEWIST, 1991. 29 mins. Provides basic information on sexual orientation as it relates to youth; gives a firsthand view of what lesbian, gay, and bisexual youth experience in growing up. Study gUide available . Purchase: $195; rental: $50 + $2.75 shipping. From NEWIST/CESA #7, IS 1110, University of Wisconsin, Green Bay, WI 54311. 414/465-2599. Sticks, Stones and Stereotypes. Equity Institute, 1988. 30 mins. Videocurriculum module deSigned for use with youth. Developed to give young people an understanding and appreciation of difference through focusing on name calling and viewing homophobia as it relates to other oppressions. Includes a Curriculum Resource Guide (in English and in Spanish) to facilitate discussion and provide accurate information. Purchase $325 + $6 shipping: 48-hour preview: $25 + $6 shipping. Resource Guide only: $20 + $2.50 shipping. From Equity Institute, 6400 Hollis, # 15, Emeryville, CA 94608. 510/658-4577. What's Religion Got to Do With Sex?EcuFilm, 27 mins. From Questions oj Faith III series. Addresses the Judeo-Christian perspective on sexuality, ministry to nontraditional relationships, and responses to homosexuality. Study guide available. ·From EcuFilm, 810 Twelfth Avenue S., Nashville, TN 37203. 800/251-4091; 615/242-6277 (TN). Open Hands 26 ote Marks New Era for .an and Gay Christians o'---J edQe Cheny ooded with emotions when\: of the National Council of "' ..~_.. ~.'-s ,~CC) meeting in Cleveland !TIber. 1 feel anger and sorrow 'CC board members, fearful 'CC would be destroyed by connection to openly lesbi,. Christians, voted 90-81 to ..e-yer status to the Universal -=--:.,. ~.lipof Metropolitan Community _~-:-.=mes (CFMCC). 1 feel joy and pride after the vote, lesbian/gay afChristian groups jOined with C leaders and seized control of meeting to tell our stories. ler to get into heaven than to observer at the NCC ," said . ancy Wilson, UFMCC Chief ... -...........·-:al Officer, who, when invited after the vote, added that the reached "an all-time low" in n-year relationship with .\ 'ilson concluded by leading _ for Our Lives" as protestors r.ners and lined up at the mi~--~""es. For the next hour, we took ating our personal struggles gotry in the Church. The 'ere men and women of variand ethnic backgrounds. They _~-........'-" national leaders of UFMCC zen lesbian/gay caucuses, many minations in the NCC. abounded in the events sur... the vote. UFMCC requested tatus not to provoke a conut in order to let go of our to have the NCC affirm the -. "_·""'ous 1982 decision of its MemCommittee that UFMCC was for membership. Observer stah is held by Muslim and Jewps and the Unitarian Universociation, confers only the nity to attend meetings and 'nh the chair's permission. By ng official observers, we ex- r 1993 pected to formalize the status that UFMCC has enjoyed for the last decade. UFMCC representatives have attended all NCC General Board meetings since 1982 as "visitors," a category with no official standing; we have spoken at those meetings and participated fully in some NCC program units. Thus there was a surreal quality to the fear provoked by our observer status request. Behind the scenes, NCC leaders talked with us at length about withdrawing our request. On the floor of the meeting, the NCC Membership Committee recommended taking no action because "the very existence of our forty-year ecumenical partnership is at stake." Our supporters moved to grant UFMCC "the privileges but not the title" of observer status, causing the lesbian and gay group at the visitor's table to laugh in disbelief: "The status that dare not speak its name?" "The status that dare not speak its name7" The four hours of debate on UFMCC observer status comprised the most extensive and honest discussion of homosexuality ever held by the NCC. The basic objection was voiced clearly by Very Rev. Leonid Kishkovsky of the Orthodox Church in America: "Even observer status, the lowest category of participation, implicitly signifies approval of the (homosexual) lifestyle." Artticipating Orthodox opposition to observer status, the NCC instituted a new procedure for denominations to register official dissent from an NCC General Board action. Ironically; official dissent ended up being registered by UFMCC supporters: the United Church of Christ, United Methodist Church, and Swedenborgian Church. The vote has continued to stir controversy in at least two NCC member denominations. The national board of Integrity mounted a campaign within the Episcopal Church calling for the replacement of Rev. William Norgren as ecumenical officer and four other delegates who voted against observer status. In response, Presiding Bishop Edmond Browning and Ms. Pamela Chinnis, president of the House of Deputies, sent a letter to NCC General Secretary Joan Campbell "to register in a formal way that, had we been in attendance, we would have spoken in favor of and voted for the granting of observer status to UFMCC". UCC delegates voted unanimously in favor of observer status, but some members want further action. They distributed an information packet on the observer status vote to the 500 attendees of a UCC pastors conference in Florida inJanuary. The title page quotes UCC President Paul Sherry's words during the NCC debate: "Unity without integrity is no unity at all." Then it states, "Great words, Paul! Are they deserving of decisive action ... or more words?" The packet discusses possible UCC responses, including withdrawing money from the NCC. For UFMCC, the months since the vote have been a time of deep reflection and discussion about our relationship with the NCC. Our long-term vision remains the same: We do not need NCC approval, but NCC members need to hear of God's activity in our midst. We must witness to all people -including church authorities -who have not yet heard the good news that God loves everyone, regardless of sexual orientation. We will not go away. UFMCC's approach will become much more pro-active. We are determined to set the terms and tone for our interaction with the NCC and its members. We claim God's promise as spoken by the prophet Hosea: "1 will show mercy to those who were called 'Unloved,' and to those who were called 'Not-My-People' I will say, "You are my people." Rev. Kittredge Cherry is Field Director of Ecumenical Witness and Ministry for the Universal Fellowship of Metropolitan Community Churches, a denomination of the lesbian and gay community, open to all, with 265 churches in 17 countries . 27 Welcome New Congregations In this inaugural issue of our ecumenical Open Hands we continue our tradition of introducing congregations that have recently joined the movement -now broadening to include those in our different denominations. Here are introductions to new Open and Affirming and Reconciling Congregations. Fair Oaks UMC Fair Oaks, California Fair Oaks UMC is located in a suburb of Sacramento, which is perceived as an affluent community, although in actuality it is a mixture of persons with wealth and others close to poverty. The community reflects the mindset of a state capital -bureaucratic and conservative. The congregation of about 300 members was established on its current five-acre site in the 1950s. The congregation has a strong tradition of living out the Gospel in its community. In recent years the congregation has focused on "looking for healing ways to relate to our community," notes Pastor Steven Smith. A counseling center, "A Healing Place," has been established. Its symbol is a Native American medicine bundle. Other ministries include making quilts for homeless persons and taking birthday cakes to children at the juvenile hall. First Congregational, UCC Williamstown, Massachusetts Pastor Arnold Thomas describes this 400-member congregation as one that is "trying its best to address the hard challenges of being the church in the world today -moVing beyond its own immediate comforts to minister with others." This commitment is lived out locally and globally through a variety of mission programs. In its immediate community, the congregation supports Habitat for Humanity, food pantries, educational opportunities for ethnic minority persons, women's shelters and numerous other projects. Its involvement in the wider world includes an annual local church delegation exchange with a congregation in the Ukraine through the Bridges for Peace program. First Congregational is also in the process of establishing relationships with Hungarian Reformed churches in Romania as well as partnerships with urban congregations in the u.s. First Congregational, UCC Vancouver, Washington This 102-year old congregation is the only UCC church in Vancouver, on the outskirts of Portland. Pastor Farley Maxwell says that the church has "a history of being open to a wide range of concerns and a willingness to discuss and act on new ideas." Hunger, housing and sexual abuse are among the community concerns addressed by funds and volunteers from this 245member church. As a result of its ONA study, the congregation now sponsors and provides meeting space for a chapter of Parents and Friends of lesbians and Gays (P-FlAG). Holy Trinity UMC Danvers, Massachusetts The slogan of this 600-member congregation is "A Fellowship of Concern." Reflective of this, the congregation's ministries feature a large number of small group activities. Their strong commitment to social concerns.includes sponsoring a young Palestinian in college, a sister relationship with an African-American congregation, and involvement in a local housing partnership. Holy Trinity's strong church school and music (five choirs) programs are supplemented by several Bible study and prayer groups. An Affirmation group was formed five years ago as a support group for lesbian and gay members and their families and friends. Although the vote to become an RC last November is only one step on the journey, there have been positive results already, notes Pastor Bob Hannum. A visitor who came because of the vote on the following Sunday is now attending regularly, along with several other new persons. Mayflower Community Congregational, UCC Minneapolis, Minnesota A metropolitan congregation of 350 urban and suburban households, Mayflower will soon celebrate a merger with Faith United Church of Christ. Strengthened in numbers and spirit, the congregation will continue its ministries which include partnership with a local African-American congregation, a nursery school and dining program for seniors. Rev. Bud Friend-Jones says, "We're a 'regular' church .. . and part of being a regular church is being Open and Affirming." To get the word out about gay, lesbian and bisexual issues, the church maintains a prominent resource table and has produced a reader's theater production called "Mayflower Voices" which shares life experiences of gay, lesbian and bisexual people. An ONA Committee is currently forming and will help create new ONA programs and outreach. Milwaukie UCC Milwaukie, Oregon In its mission statement, Milwaukie uec declares, "We open our hearts and minds to the gUidance of the Holy Spirit to grant our church the vision and courage to meet the needs of people in a changing world." Rev. Art Buck speaks enthusiastically about the church's efforts to meet needs generated by the AIDS pandemic. The congregation is working with sister churches to open the first Assisted living Facility for parents living with AIDS while raising minor dependent children. Related ministries include offering worship services for healing and assisting families in making panels for the AIDS Quilt. A congregation willing to share its information and experiences with other churches, Milwaukie U CC is also committed to furthering its own education on "political issues that involve hate attacks and hate crimes, the oppression and restriction of the rights of All people, and issues affecting older adults." Open Hands 28 Partview Congregational, UCC rado Parkview Congregational was ed in 1960, Aurora's popula20,000. Today, due to boundes and growth in the Denver nearer 250,000. According to -h Hyde, that hasn't changed -egation's commitment to be ~---·-lty oriented" -it's just a bigc!1ge. The church supports 10rams concerned with mental naway youth, senior day care, ..Iter for battered women. .y, in response to passage of s "Amendment 2," this conn joined three other UCC in placing an ad in the local message to the gay, lesbian xual community was simple: ,rou and welcome you to our and stand with you in the ustice. Rev. Hyde reports, ''The --.....~... <"o was wonderful." Congregational, UCC 'ashington ed in 1899, Pilgrim Congrehas a long history of serving ounding community. The 120church houses and adminisPilgrim Referral Center which ersons with food, shelter, and eds. rding to the pastor, Randall -the church has been engaged ian/ gay issues since the late T"here has been a steady nurturime so that when we took the te, the church had been pracfor eight years. Still, we felt we o go on the record with our :nent," said Rev. Mullins. Second Church in Newton, UCC ewton, Massachusetts :owing suburban congregation members, Second Church mainstrong mission outreach through ancial support and personal inrnent of its members. There is a ng sense of the importance of ers' participation in local com, concerns. Believing that it is rtant for a pastor to model such .ter 1993 involvement, Rev. Mal Bertram serves on the local Crime Commission and the Comprehensive Health Education Curriculum Task Force which is developing sex education materials for the Newton schools. The congregation reaches out to the community in worship as well. It was instrumental in creating the area's annual Interfaith Thanksgiving service in 1992 and hosted the 25th celebration in honor of Martin Luther King, Jr. University Park UMC Portland, Oregon Now in its 103rd year, University Park is implementing a new five-year vision statement which strives to be "more inclusive and a vital presence in the community." Becoming a Reconciling Congregation was another step toward inclusiveness for this congregation with members ranging in age from infancy to 97 years, of diverse racial backgrounds, and of differing physical abilities. University Park's trademark, notes Pastor Karen Crooch, is that it is a "warm, loving, open congregation." University Park's 105 members are engaged in an active community ministry, housing a "meals on wheels" program, scouting, and several twelve-step groups. Several members work at a local homeless shelter. Wesley Foundation serving UCLA Los Angeles, California Although some UMC congregations which are related to campus ministries have voted to become RCs, Wesley Foundation serving UCLA is the first UMC campus ministry to become a "Reconciling Ministry." A subcommittee of the Wesley Board drafted a "Covenant of Reconciliation" which was reviewed and debated at a full Board meeting last October, followed by an .overwhelmingly supportive vote. The Wesley Foundation has been serving the UCLA community since 1928. It serves to "present the Gospel of Jesus Christ as relevant to personal crises, academic excellence, social justice and community service." Lutheran Church Installs Gay Pastor First United Lutheran Church, an RIC congregation in San Francisco, became the first Lutheran church to install an openly gay pastor, The Rev. Jeff Johnson, onJanuary 23. The congregation installed Johnson, recognizing that they risked expulSion from the Evangelical Lutheran Church in America (ELCA). First United and St. Francis Lutheran, also in San Francisco, were suspended for five years by the ELCA inJllly, 1990, after First United ordained Johnson as assistant pastor and St. Francis ordained Ruth Frost and Phyllis Zillhart, a lesbian couple, as assistant pastors (see Open Hands ,Winter and Summer 1990). The intent of the five-year suspension of First United and St. Francis was to give the denomination and the congregation time for further study. If, at that time, the denomination has not changed its policies or the congregations have not rescinded their actions, then the congregations would be permanently expelled from the denomination. First United congregation president, Laura Smith, was quoted as saying, "We considered the possibility of expulsion when we had our congregational meeting to vote on this. After the long process that we had to go through, we decided that Jeff was qualified and matched what our community was needing as a spiritual leader. We would like to stay affiliated with the larger church body, but if we can't follow what our Christian belief is with them, then we need to follow it without them." Johnson expressed his pride in the congregation's stand "to be part of a community that would risk its connection and its life to stand with an oppressed people." Presbyterian Church Hires Spahr as Evangelist Downtown United Presbyterian Church, a More Light congregation in Rochester, countered its denomination's rejection of its call to Janie Spahr as a pastor (see Open Hands, Fall 1992) by 29 MORE LIGHT CHURCHES ANNUAL CONFERENCE T~~~~?~~~~:::~::::t:hurCh six other Presbyterian worshipping communities across the country were planning to express their solidarity by participating in a common "Service of Worship for Empowerment" on or about that day. Contributions to support 'That All May Freely Serve" can be made to DUPC, 121 N. Fitzhugh Street, Rochester, NY 146l4. UMs Call to Move General Conference from Colorado FollOWing Colorado's passage of Amendment 2, (barring the state from adopting civil rights protections for lesbians and gays and rescinding such laws already in place), in November hiring her for a new mission project. Under the project, "That All May Freely Serve," Spahr will speak with Presbyterian groups around the country over the next three months regarding ordination of lesbians and gay men. The project is intended to bring pressure upon the Presbyterian Church's June 1993 General Assembly to change official policy on ordination. The congregation's hope is that the General Assembly will make provision to allow it to once again consider calling Spahr as co-pastor. Downtown Presbyterian commissioned Spahr to this new ministry in a special service on March 6. About forty1992, Colorado United Methodists Against Discrimination was formed to ask the United Methodist Church (UMC) to relocate its 1996 General Conference from Denver. Spearheaded by the pastor, members, and friends of St. Paul's UMC, a Reconciling Congregation in Denver, the group is collecting signatures on petitions from UMs around the country requesting the move of the General Conference. Its action was quickly joined by the Methodist Federation for Social Action. Several other UMC groups including the Board of Directors of the Reconciling Congregation Program also have voted to support this effort. Letters and resolutions regarding this issue can be directed to the chair of the Commission on the General Conference, John J. Thomas, P.o. Box 194, Brazil, IN 47834, for consideration at its meeting later this spring. For information on the petition drive and related activities, contact the Rev. Toni Cook at St. Paul's UMC, 303/832-4929 . .... YOUTH EMPOWERMENT SPEAKOUT for lesbian, gay, and bisexual youth: Saturday. Youth create their own national agenda. Call Jenie Hall at the American Friends Service Committee, 215/241-7133, or Daena Peterson at the LA Gay & Lesbian Community Services Center, 213/993-7458. Open Hands 30 da. LIST OF WELCOMING CHURCHES nce 1978, 291 More Light (Presbyterian), Open :\ffirming (Disciples of Christ and United Church Cr.nst), Reconciled in Christ (Lutheran), and (,!"Iciling (United Methodist) congregations have ly declared that they welcome all persons, dmg lesbians and gay men. These "welcoming" ~hes are in 34 states, the District of Columbia, and Following is a complete list of the congregations, alphabetically by state and city. The affiliation of each congregation is designated by the following codes: ML More Light (Presbyterian) ONA Open and Affirming (United Church of Christ) O&A Open and Affirming (Disciples) RIC Reconciled in Christ (Lutheran) RC Reconciling Congregation (United Methodist) e Foothills UMC (RC) r egational (ONA) 'C (RC) na Congregational (ONA) the Good Shepherd Luth. (RIC) Park ~,,,,. Presbyterian (ML) Church of Belmont (ONA) rd of the Hills (RIC) e,e... eley & Richmond Intercity . istry (O&A) ,'s Presbyterian (ML) erd of the Hills Lutheran (RIC) UMC (RC) :ersity Christian Church (O&A) ~.. .'ersity Lutheran Chapel (RIC) -':.ad Congregational (ONA) ,........~s ~::;r Oaks UMC (RC) . Presbyterian (ML) regational UCC (ONA) cod Cong oUCC (ONA) University (ML,RC) .....iey Foundation UCLA (RC) its~re UMC (RC) CIty 5t Andrews Presbyterian (ML) sto lege Avenue Congo (ONA) ,ark Iy Redeemer Lutheran (RIC) 'mter 1993 North Hollywood St. Matthew's Lutheran (RIC) I Oakland Faith Lutheran (RIC) Lutheran Peace Fellowship (RIC) Montclair Presbyterian (ML) Peace UCC (ONA) St. Paul Lutheran (RIC) Palo Alto Covenant Presbyterian (ML) First Evangelical Lutheran (RIC) First Presbyterian (ML) University Lutheran (RIC) Richmond Grace Lutheran (RIC) Sacramento Luth. Church of Our Redeemer (RIC) San Diego First Lutheran (RIC) San Francisco Bethany UMC (RC) Calvary UMC (RC) Christ Church Lutheran (RIC) First Congregational UCC (ONA) First St. John's UMC (RC) Hamilton UMC (RC) Noe Valley Ministry (ML) Seventh Avenue Presbyterian (ML) St. Francis Lutheran (RIC) St. John's UCC (ONA) St. Mark's Lutheran (RIC) St. Paulus Lutheran (RIC) Trinity UMC (RC) SanJose Christ the Good Shepherd Luth. (RIC) First Christian Church (O&A) San Mateo CollegeHeights UCC (ONA) San Rafael Faith Lutheran (RIC) Christ in Terra Linda (ML) Santa Barbara La Mesa Community (ONA) Santa Monica Church in Ocean Park (RC) Sausalito First Presbyterian (ML) Sherman Oaks Luth. Church of the Redeemer (RIC) Sunnyvale Congregational Community (ONA) St. John's Lutheran (RIC) Tiburon Shepherd of the Hills (RIC) Westminster Presbyterian (ML) Vacaville St. Paul's UMC (RC) West Hollywood Crescent Heights UMC (RC) West Hollywood Presbyterian (ML) COLORADO Aurora Parkview Congregational UCC (ONA) Boulder First Congregational UCC(ONA) Denver Capitol Heights Presbyterian (ML) Park Hill CongoUCC (ONA) St. Paul's UMC (RC) Washington Park UCC (ONA) Ft. Collins St. Thomas Univ. Luth. (RIC) CONNECTICUT Covent;y Second Congregational (ONA) Mansfield Center First Church of Christ Congo (ONA) New Haven Church of Christ in Yale Univ. (ONA) United Church on the Green (ONA) South Glastonbu;y Congregational (ONA) Waterbu;y South Congregational (ONA) DELAWARE Newark New Ark UCC (ONA) DISTRICT OF COLUMBIA Washington D,C. Augustana Lutheran (RIC) Christ Lutheran (RIC) Christ UMC(RC) Community of Christ Lutheran (RIC) Dumbarton UMC (RC) First Congregational (ONA) First Trinity Lutheran (RIC) Georgetown Lutheran (RIC) Reformation Lutheran (RIC) Westminster Presbyterian(ML) FLORIDA ' Tallahassee United Church (ONA) Tampa John Calvin Presbyterian (ML) St. Timothy Lutheran (RIC) GEORGIA Atlanta Clifton Presbyterian (ML) Grant Park-Aldersgate UMC (RC) HAWAII Honolulu Church of the Crossroads (ONA) Luth. Church of Honolulu (RIC) ILLINOIS Carbondale Church of the Good Shepherd (ONA) Champaign McKinley Memorial Presbyterian (ML) St. Andrew's Lutheran (RIC) Chicago Albany Park UMC (RC) Augustana Lutheran (RIC) Christ the King Lutheran (RIC) Christ the Mediator Lutheran (RIC) Holy Trinity Evangelical Luth. (RIC) Irving Park Christian (O&A) Irving Park UMC (RC) Lake View Lutheran (RIC) Lincoln Park Presbyterian (ML) Mayfair UMC (RC) Parish of the Holy Covenant (RC) Peoples Church (ONA) Resurrection Lutheran (RIC) St. PaUl's UCC (ONA) Trinity Lutheran (RIC) United Church of Rogers Park (RC) University Church (ONA, O&A) Wellington Avenue UCC (ONA) Evanston Hemenway UMC (RC) Wheadon UMC (RC) Maywood Maywood House Church (RIC) Oak Park Euclid Avenue UMC (RC) Good Shepherd Lutheran (RIC) Wilmette First CongoUCC (ONA) Winfield Winfield UMC(RC) INDIANA Bloomington Lutheran Campus Ministry (RIC) Indianapolis Northeast UCC(ONA) IOWA Ames Lord of Life Lutheran (RIC) Des Moines Trinity UMC (RC) IowaCity Faith UCC (ONA) Luth. Campus Ministry, Uof Iowa (RIC) KANSAS Kansas City ecumenikos (ML, ONA, O&A, RC) LOUISIANA New Orleans St. Mark's UMC (RC) MARYLAND Baltimore First & Franklin Presbyterian (ML) St. John's UMC (RC) 31 St. Mark's Lutheran (RIC) Lanham Good Samaritan Lutheran (RIC) Rockville Rockville Presbyterian (ML) MASSACHUSETTS Amherst First Congregational UCC (ONA) South Congregational UCC (ONA) Boston Church of the Covenant (ONA, ML) Cambridge First Church, Congregational (ONA) University Lutheran (RIC) Danvers Holy Trinity UMC (RC) Framingham Grace UCC (ONA) Osterville United Methodist Church (RC) Roxbury Church of the United Community (ONA, O&A) Shrewbury Mt. Olivet Lutheran (RIC) Wellesley Wellesley Congregational (ONA) Wendell Wendell Congregational UCC (ONA) West Newton Second Church in Newton UCC (ONA) Williamstown First CongoUCC(ONA) Worcester United Congregational UCC (ONA) MICHIGAN Ann Arbor Churchof the Good Shepherd (ONA) GuildHouse (O&A) Lord of Light Lutheran (RIC) Memorial Christian (O&A) Northside Presbyterian(ML) Detroit Truth Evangelical Lutheran (RIC) Douglas Douglas Congregational UCC(ONA) East Lansing Ecclesia (O&A) Kalamazoo Phoenix Community UCC (ONA) Ypsilanti First Congregational UCC (ONA) MINNESOTA Edina Edina Community Lutheran (RIC) Minneapolis Community of St. Martin (RIC) First Congregational (ONA) Grace University Lutheran (RIC) Holy Trinity Lutheran (RIC) Lutheran Campus Ministry (RIC) Lyndale UCC (ONA) Mayflower Comm. CongoUCC(ONA) Our Savior's Lutheran (RIC) Prospect Park UMC (RC) Spirit of the Lakes (ONA) Walker Community UMC(RC) Wesley UMC (RC) Northfield St. Olaf College (RIC) Robbinsdale Robbinsdale UCC (ONA) St. Cloud Lutheran Campus Ministry (RIC) St. Paul St. Paul-Reformation Lutheran(RIC) Wayzatta St. Luke Presbyterian (ML) MISSOURI Kansas City KairosUMC (RC) St. Mark's Lutheran (RIC) St. Louis Gibson Heights United (ML) Springfield First Congregational (ONA) University City Bethel Lutheran(RIC) NEBRASKA Omaha First Lutheran(RIC) NEW HAMPSHIRE Plymouth Plymouth Congregational (ONA) NEW JERSEY South Orange First Presbyterian &Trinity (ML) Trenton Prospect Street Presbyterian (ML) NEW YORK Brookhaven Old South Haven Presbyterian (ML) Buffalo Westminster Presbyterian (ML) Churchville Union Congo UCC (ONA) Craryville Craryville UMC (RC) Dobbs Ferry South Presbyterian (ML) Grand Island Riverside Salem (ONA) Henrietta John Calvin Presbyterian (ML) Marcellus First Presbyterian (ML) New York (Brooklyn) Lafayette Avenue Presbyterian (ML) Park Slope UMC(RC) New York (Manhattan) Central Presbyterian (ML) Church of St. Paul &St. Andrew (RC) Good Shepherd-Faith Presb. (ML) Grace &St. Paul's Lutheran (RIC) Jan Hus Presbyterian (ML) JudsonMemorial (ONA) Metropolitan-Duane UMC (RC) Our Savior'sAtonement Luth. (RIC) Park AvenueChristian (O&A) Riverside (ONA) Rutgers Presbyterian (ML) St. Peter's Church (RIC) Washington Square UMC (RC) West-Park Presbyterian (ML) Oneonta First UMC (RC) Rochester Calvary St. Andrews (ML) Downtown Presbyterian (ML) The House Church (ONA) Third Presbyterian (ML) Snyder Amherst Community (ONA, O&A) NORTH CAROLINA Raleigh Community UCC(ONA) NORTH DAKOTA Fargo University Lutheran Center (RIC) OHIO Brecksville United Church of Christ (ONA) Columbus Redeemer Lutheran (RIC) Third Avenue Community (RC) Cincinnati Mt. Auburn Presbyterian (ML) Dayton Congo for Reconciliation (ONA) Norton Grace UCC (ONA) Toledo Central UMC (RC) OREGON Ashland United Church of Christ Congo(ONA) Corvallis First UMC (RC) Estacada Estacada UMC (RC) Milwaukie Milwaukie UCC (ONA) Portland First Congregational (ONA) Lutheran Campus Ministry (RIC) Metanoia Peace Community (RC) St. James Lutheran (RIC) University Park UMC (RC) PENNSYLVANIA Kutztown Lutheran Campus Ministry (RIC) Philadelphia Calvary UMC (RC) First UMC of Germantown (RC) St. Michael's Lutheran (RIC) Tabernacle United (ONA, ML) Univ. Lutheran of Incarnation (RIC) SOUTH DAKOTA Erwin Erwin UCC (ONA) TENNESSEE Memphis First Congregational UCC (ONA) Nashville Edgehill UMC (RC) TEXAS Austin First English Lutheran (RIC) Trinity UMC (RC) Dallas Bethany Presbyterian (ML) Fort Worth St. Matthew's Lutheran (RIC) Houston Bering Memorial UMC (RC) VERMONT Bennington Second Congregational (ONA) Burlington Christ Presbyterian (ML) WASHINGTON Chelan Fullness of God Lutheran (RIC) Federal Way Wayside UCC (ONA) Leavenworth Faith Lutheran (RIC) Medical Lake Shalom UCC (ONA) Mountlake Terrace TerraceView Presbyterian (ML) Olympia Comm. for ChristianCeleb. (ONA) Seattle Broadview Community UCC (ONA) Capitol Hill UMC (RC) Central Lutheran (RIC) Findlay Street Christian (O&A) Pilgrim Congregational UCC (ONA) Prospect UCC (ONA) Richmond BeachCongo UCC (ONA) University Congregational (ONA) Wallingford UMC (RC) Vancouver First Congregational UCC (ONA) WISCONSIN EauClaire University Lutheran(RIC) La Crosse Lutheran Campus Ministry (RIC) Madison First Congregational (ONA) University UMC (RC) Milwaukee Cross Lutheran (RIC) Metro Milwaukee Campus Ministry (RIC) NewHope UCC(ONA) Plymouth UCC (ONA) Reformation Lutheran (RIC) Village Lutheran (RIC) Racine Our Savior's Lutheran (RIC) Sheboygan Wesley UMC (RC) CANADA Saskatoon Kingof Glory Lutheran (RIC) The Third National COTM>Cation of RecOnciling Congregations Borne on the Breath of od Remembering· RenewingReforming· Returning July 8-11, 1993 George Washington \Jnivaosity Washington, D.C. Open Hands 32 Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Open Hands Vol 8 No 3 - Welcoming Churches: A Growing Ecumenical Movement https://exhibits.lgbtran.org/files/original/7cd4a1172479b06b0c9c3a20f4af636d.pdf 6ae3390059d9dd8d01ec57c7c952f59b Issue An issue of a recurring publication. Volume Number The volume number of the issue 9 Issue Number The number of the issue (within a volume) 1 Publication Year The year the issue was published 1993 Publication Date The date the issue was published Summer Text Any textual data included in the document Open Hands is a resource for congregations and individuals seeking to be in ministry with lesbian, bisexual, and gay persons. Each issue focuses on a specific area of concern within the church. Open Hands is published quarterly by the Reconciling Congregation Program, Inc. (United Methodist) in . conjunction with More Light Churches Network (Presbyterian), Open and Affirming (United Church of Christ), and Reconciled in Christ (Lutheran) Programs. Each of these programs is a national network of local churches that publicly affirm their ministry with the whole family of God and welcome lesbian and gay persons and their families into their community of faith. These four programs -along with Open and Affirming (Disciples of Christ), Welcoming (Unitarian Universalist), Supportive Congregations (Brethren/ Mennonite), and Welcoming and Affirming (American Baptist) programs -offer hope that the church can be a reconciled community. Open Hands is published quarterly. Subscription is $16 for four issues ($20 outside the U.S .). Single copies and back issues are $5. Quantities of 10 or more, $3 each. Subscriptions, letters to the editor, manuscripts, requests for advertising rates, and other correspondence should be sent to: Open Hands 3801 N. Keeler Avenue Chicago, IL 60641 Phone: 312/736-5526 Fax: 312/ 736-5475 Member, The Associated Church Press © 1993 Reconciling Congregation Program, Inc. Open Hands is a registered trademark ISSN 0888-8833 @Printed 011 recycled paper. Resources Jor Ministries Affirming the Diversity oj Human Sexuality APPROACHING SCRIPTURE What Does Scripture Say? How Shall We Listen? The Bible and Homosexuality ................................................................... 4 Victor Paul Furnish Biblical Echoes of My Loving: Interpreting the Scripture from a Gay Perspective .................................... 7 John Linscheid Dead or Alive: Approaches to Teaching the Bible ............................................................. 9 Dorothy Jean Furnish In Word and Deed: Jesus' Approach to Scripture in Matthew ............................................................................... 12 Nancy Carter VOICES OF YOUTH A Personal Perspective ............................................................................. 15 Alison Graham SUSTAINING THE SPIRIT Lamentations 18: Not the One You Know ............................................... 16 Covenant Group 18/Donna Kay Campbell STUDYING SCRIPTURE Hospitable Interpretations of Sodom ...................................................... 18 Lindsay Louise Biddle Sodom's Sin: Conformity ............................................................... 20 Peg Beissert God's Peculiar Righteousness: Unconditional Grace .............................. 21 Dick Poole The Great Commandments According to Mark ...................................... _ Arnold Isidore Thomas RESOURCES ..................................................................................................... 2LETTERS TO THE EDITOR .............................................................................. 28 MOVEMENT NEWS ......................................................................................... 29 Open Hands 2 Biblical Interpretation: BeyondJudgment to Love No issue is more fraught with tensions and disagreements in our churches today than that of interpreting biblical passages related to homosexual behavior. However, the real question before us is not what the Bible says about homosexuality, but what role and authority the Bible has for our lives. Will it serve as a book of rules and punishment meted out in judgment, or as a written witness of a magnificent story of God's love? To help us continue in this dialogue, we include four general articles on how to approach the Bible, as well as three exegetical articles fOfyour personal or congregational Bible study. The writers tell a consistent story of the Good News in the Bible: God is gracious! God is loving! God is accepting! All are welcome at the table of God . Ultimately we must decide: How will we and our churches respond to God's Good News? In judgment or in love? -Mary Jo Osterman, Editor Next Issue: Counteracting the Religious Right 'bJPG,OMINGt THEME ISSUES v~..;, ~% ~ 'I'l.ooking for W:J;it~rsand Worship I tems $kfOr g,'ur Winter 1994 Issue on W()rshipResources for our Ministries i" if Send worship buUetins; photos of creative communion or worship tables, banner photQs or ideas.i1Sendprayers, poems, calls to worship, corpqrate confessit>ns, litanies, benedictions, music youhave fOll~d especially\,helBfuI, etc. Briefs ermon illustratio1)s!stories are OW:tbuti1no sermons3please. 9 (Articles nee"Cted Q,P: worship issues tn a justice-oriented community; in€lusiv¢ liturgy in welcoming congreg£;ltions; preaching about i!:b.eterosexism; appiojaches to dlildren's sermons on heterosexism. DEAULJNE .~XTENDEDTO NOVEMBER 1, 1993 Editor Open Hands 3801 N. Keeler Chicago, IL 60641 Program Coordinators Mark Bowman Reconciling Congregation Program, Inc. 380l N. Keeler Avenue Chicago, IL 60641 312/ 736-5526 &.T&T&T~ Ann B. Day -.'Y&'Y&'Y" OPEN Open and Affirming Program --a--IfRI·ru P.O. Box 403 &.T'i~ Holden, MA 01520 IIII.'YA'Y'" 508/856-9316 Brian Knittel o Reconciled in Christ Program 2800 Buena Vista Way Berkeley, CA 94708 5lO/841-6990 T Lindsay Louise Biddle More Light Churches Network 3538 22nd Avenue, S. Minneapolis, MN 55407 612/ 724-5429 Publisher Mark Bowman Open Hands Editor Mary Jo Osterman Layout I Graphics I Typesetting In Print -Jan Graves Editorial Advisory Committee Reva Anderson, Toledo, OH Peg Beissert, Rolling Hills Est., CA Ann Marie Coleman, Chicago, IL Ann B. Day, Holden, MA Dan Hooper, Los Angeles, CA Derrick Kikuchi, Daly City, CA Samuel E. Loliger, Buffalo, NY Dick Poole, Oak Forest, IL Caroline Presnell, Evanston, IL Emilie Pulver, Chicago, IL Bradley Rymph, Washington, DC Paul Santillan, Chicago, IL Summer 1993 3 What es Sc ·pture Say? How Sha We Listen? The Bible and Homosexuality by Victor Paul Furnish 1. What does the Bible say about homosexuality? Strictly speaking, nothing. It was only toward the end of the nineteenth century that medical and psychological investigators began to advance theories about the origins and formation of sexual identity Until then no distinction between "heterosexual" and "homosexual" orientations was possible. Although even today we understand very little about how sexual identity develops, at least we know that the process is highly complex and involves many different factors . Neither the biblical writers nor the ancient world in general had any notion of this. Therefore, no ancient language, including Hebrew and Greek, had any specific words for "sexuality," "heterosexuality," or "homosexuality" Of course, same-sex practices were known in virtually all ancient cultures. On occasion they come into view in the biblical writings; but not often, and never as a topic for sustained discussion. 2. If homosexuality as such is not a biblical topic, what's the point of the story about Sodom? The topic in Genesis 19:1-25 is not even "sex," let alone same-sex practices or "homosexuality" in general. What is condemned here (and also in a version told about Gibeah, Judg. 19) is the violation of the right of strangers to be accorded hospitality In certain later Jewish writings Sodom did come to symbolize same-sex acts, which accounts for the coining of the words "sodomy" and "sodomites" and their continuing use today But these terms are not employed within the Bible itself, where Sodom is primarily a symbol for evil in general and for the certainty of divine retribution for any who persist in it. For instance, what Ezekiel condemns primarily is Sodom's "pride, excess of food, and prosperous ease," and its neglect of "the poor and needy" (16:49-50, NRSV). 3. Aren't there also specific biblical laws that prohibit same-sex intercourse? Only in Leviticus, where it is said that a male shall not "lie the lyings of a woman" with another male, because it is an "abomination" (18:22). In Leviticus 20: 13 the death penalty is specified for both participants. This law stands within the socalled Holiness Code (Lev. 17-26), which is a collection of materials of widely varying date. The Code provides reg lations for worship, specifies what things are ritually clean and unclean, and includes a few moral laws, like the well-known commandment to love the neighbor as oneself (Lev. 19: 18). The statute about male same-sex intercourse is not one Of the moral laws in the Code, but is concerned with ritual -a distinct from moral or spiritual -purity According to th ancient Hebrew conception, something is "pure" (or "clean") as long as it remains an unblemished specimen of its kind, but it becomes "polluted" (or "unclean") when its physical integrity is in some way compromised, e.g. by "mixing" with things (or people) of another category This is why the laws of Leviticus prohibit sowing two different kinds of seed in one field, wearing two different kinds of fiber, cross-breeding different species of animals, and dressing like persons of the opposite sex. Open Hands 4 ~ This kind of objective purity is also the concern in Leviticus 18:22 and 20: 13; here intercourse between males is viewed as a mixing of roles. The male who takes the passive role, presumed to be properly the female's , becomes impure. This was thought to pervert the whole relationship, and thus to render the other male unclean, too. The circumstances of the act, e.g. whether someone has been victimized, would make no difference. Whatever the circumstances, the relationship itself would be impure and the participants equally defiled. In the New Testament this distinction between the ritually "clean" and "unclean" is specifically rejected, both in sayings attributed to Jesus (Mk. 7:17-23) and by Paul (Rom. 14:14, 20). It is therefore not surprising that the Levitical prohibition of same-sex intercourse is not invoked by any New Testament writer. 4. Does the New Testament oppose same-sex practices for more distinctively Christian reasons? No. The most extensive reference comes in Romans 1:2627, which is still just one sentence in Greek (my translation): For this reason God gave them up to degrading passions, for just as their women exchanged natural intercourse for unnatural so also the men, abandoning natural intercourse with women, were consumed with passion for one another, men committing shameless acts with men and receiving in their own persons the penalty reqUired by their error. Although this remark is specifically about Gentile society, in the context Paul is insisting that the whole of humankind stands in need of the grace of God, "because all have sinned and fall short of God's glory" (3:23). His comment about same-sex acts echoes what Hellenistic-Jewish writers commonly said about Gentiles, while the description of these as "unnatural" derives from Stoic thought. Moral essayists contemporary with Paul described same-sex intercourse as "unnatural" for two reasons. First, because they presumed that it was an equally attractive option for everyone, they feared that it could lead to the ultimate extinction of the human race. Second, they regarded any same-sex act as a violation of what they supposed to be the "natural" superiority of males over females. In the case of two males, both would be demeaned by the passivity of either; in the case of two females, both would be gUilty of usurping the role supposed to be reserved for the male . Paul shares the view, widespread in his day, that every same-sex act is self-indulgently lustful and therefore degrading to both parties. Therefore, where he lists the kinds of people who will not inherit God's kingdom (1 Cor. 6:9), he includes a term that most likely refers to adolescent call-boys (NRSV: "male prostitutes"), and a second one that refers to "males who go to bed with males" (NRSV: "sodomites"). The latter is also listed by one later writer (1 Tim. 1: 10). These two lists are the only places other than Romans where anything about same-sex practices surfaces in the New Testament. Summer 1993 ?• 1?9 • • - 5. Aren't there any teachings of Jesus on this subject? None that have been handed down. A saying about "eunuchs" in Matthew 19:11-12 is sometimes cited as a general affirmation of those who have been sexually marginalized. But the point there is much more specific: remaining unmarried is appropriate only for those [males] to whom celibacy is "given" (v. 11) for the purpose of serving God's kingdom more fully (v. 12). And the recent suggestion that Mark 9:42 is a denunciation of pederasty (an adult male's purchase of sexual favors from an adolescent boy) is largely conjectural. This silence of the Jesus traditions is important evidence that the first century church was not preoccupied with the matter of same-sex relationships. However, it would be wrong to interpret Jesus' silence as evidence either of his or of the church's indifference to such practices. On this point, as on many others, we do not know what Jesus taught, and it is likely that Paul's views on the topic were representative of the church overall. 6. It is sometimes quipped that "God made Adam and Eve, not Adam and Steve." Doesn't the creation story show that only heterosexuality conforms to God's will? There are actually two creation accounts, one beginning in Genesis 1: 1 and another in Genesis 2:4. The former affirms that God created both "male and female" (1:27-28), and the latter includes the observation that "a man leaves his father and his mother and clings to his wife, and they become one flesh" (2:24, NRSV). Both accounts are concerned mainly to describe how things have come to be as they are, not to prescribe how people ought to act. Moreover, they deal with what is typical of humanity overall, and show no interest in explaining or commenting on conceivable exceptions. Thus Genesis 1:27-28 explains the differentiation of humanity into two sexes as due to God's concern for procreation ("Be fruitful and multiply," v. 28), and Genesis 2:24 explains (hetero-) sexual desire as due 5 ----------------------------------~-----. ------ to God's concern that human beings enjoy companionship. In Genesis 1 it is simply presupposed that sexual intercourse is for the sole purpose of producing children, and in Genesis 2 it is simply presupposed that everyone experiences desire for physical union with someone of the opposite sex. Possible exceptional cases, like singleness, childlessness, or "natural" sexual attraction to a person of one's own sex, lie quite beyond the conceptual horizons of these accounts. 7. Does the Bible provide any positive role models for consensual, loving, and committed homosexual unions? It is sometimes suggested -but rarely by biblical scholars -thatjonathan and David had a homosexual relationship. The same has been said, less often, about Ruth and Naomiand, occasionally, aboutjesus and a "beloved disciple" who is mentioned in the Gospel of John. There is no evidence to support any of these claims, however. The fact remains that every biblical reference or allusion to same-sex practice is in some way negative. 8. How about the aposde Paul? Bishop John Shelby Spong has suggested that he was gay. First, Bishop Spong himself admits that he is just speculating about this.3 But in addition, there have been advances in Pauline studies which render his interpretations of many key passages (e.g. Rom. 7:14-25 and 1 Cor. 7:1) quite impossible. When all is said and done, we know nothing about Paul's sexual orientation. 9. Since the biblical references and allusions to same-sex acts are always in some way negative, doesn't this put the Bible firmly on record as being anti-gay? It would be an anachronism to call the Bible "anti-gay," just as it would be anachronistic to describe it as "anti-environmental" simply because the biblical writers viewed the natural world as something to be tamed and controlled, not protected. We violate the integrity of the Bible's own witness whenever we attempt to extract responses to issues with which the ancient world was not faced. Indeed, what most distinguishes Scripture are not its specific teachings and moral rules. These are all conditioned by the cultural particularities of the ancient world and the special circumstances within and for which they were formulated. In this respect, we must take account of what I call the Law of Diminishing Relevancy: To the extent that something is specifically appropriate in one particular situation, it is less specifically appropriate in any and every other particular situation. 10. If the specific teachings and moral rules of the Bible do not distinguish its witness, then what does? Primarily, its understanding of God -that the whole of creation, nothing and no one excepted, has been graced and claimed by God's unconditional love. The Bible functions as Scripture within the church by shaping and nurturing this understanding of whose and who we are: women and men who live out of God's grace, and who are thereby called to faithful, grace-filled lives. n. Ho can this biblical understanding of God and humankind inform the church's discussions and decisions ~ homosexuality today? Scripture helps provide the context within which Christian moral options are to be examined, and bears witness to the norm by which these options are to be assessed. The norm is God's faithfulness and grace as disclosed in Christ; the context is the faith and life of the believing community itself, including its experience and traditions. Thus, whether the topic is homosexuality or some other, Christians are called to consider what decisions and actions are most faithful to the gift and claim of God's love. In short, "the Bible says" very little about same-sex practices, and what it presupposes about them can no longer be presupposed. For knowledge about homosexuality itself, we must depend both on the findings of modern research and on the life-experiences of homosexual persons. Apart from such knowledge, nothing the church teaches or does with reference to homosexuality will be credible or relevant. But in addition to what is credible and relevant, the church must ask what is Christian. For this it turns above all to the scriptural witness about the gift and claim of God's love. 12. How can people be helped to understand that the passages usually cited in discussions of homosexuality are neither credible nor relevant in our day? Even those who are unwilling to proof text on other topics -for example, divorce and remarriage -may resort to prooftexting when it comes to homosexuality, usually as a way of supporting opinions they already hold. This can be pointed out to them (speaking the truth in love!), and they can also be made aware of the diverse cultural, literary, and theological cQntexts of the passages in question. But in addition, and more baSically, they can be encouraged to listen .for the word that is most central to Scripture and most definitive for the faith and witness of the church -which is the word that in Christ we are both graced and claimed by God's love. Finally, however, this scriptural witness is most fittingly and believably communicated in the actual lives of God's faithful people. We may be confident that, as the church experiences the grace of God working in and through the lives of homosexual persons who are brothers and sisters in Christ, it will be better able to listen for and to live by the word that Scripture really speaks.'Y lSee Randy Shilts, Conduct Unbecoming: Gays and Lesbians in the U. S. Military (New York: St. Martin's Press, 1993) 539,540. 21n a letter to the author, da ted 3/15/92. 3Rescuing the Bible from Fundamentalism. A Bishop Rethinks the Meaning of Scripture (San Francisco: HarperSanFrancisco, 1991) esp. 108-20. Victor Paul Furnish is University Distinguished ProJessor oJNew Testament in Southern Methodist University's Perkins School oj Theology, Dallas, Texas. Open Hands 6 ' t "o~/~J~n!'Y'vg,a,·'~,,/~7 '>" /l)'v.·~1il ;;' ~ • ,: ~, ' ',. .:': .i ,t../ • Interpreting Scripture from a Gay Perspective byJohn linscheid I have an ongoing love affair with the Bible. The Bible moves me and shapes me. In its restful bosom, its disturbing questions, and its challenging climaxes, I meet God . Its stories whisper to me of my own life as a gay man: mysteries of identity, dynamics of 'er, hiddenness, visibility. The Bible -esses authority for me because it I:le life. sed to disturb me when advoes of compulsory heterosexuality used me of not believing the Bible. en I discovered -as had racial and anomie minorities and feminists before me -that those with power always / to enforce their interpretation on ose \\!ithout. And they seldom listen o alternate suggestions. So I minimize skirmishes over proof texts. Instead, I direct my energy toward finding life in he sacred words. For me, life-sustaining Bible reading "nvoh-es several considerations in addi.on to studying historical and literary aspects of the texts. Among these are: 1) drawing upon personal experience, 2) reading in light of my social context, (3) responding to an interpretative community, and (4) opening to the Holy Spirit. Drawing on Personal Experience eminist scholars, such as Virginia Ramey Mollenkott, taught me to pay attention to my own experience. My unique way of living attunes me to dynamics overlooked by the predominant culture. As I read the Bible, I respect the reactions of my body, mind, and spirit. (Do I become happy, tense, sad, or calm as I read?) I note similarities and differences with my social and sexual situation, paraphrasing texts from a gay perspective. Predominant culture imposes its norms on the Bible. One group which Summer 1993 works to "change" homosexuals into heterosexuals encourages people with unquenched same-sex attractions to claim the heterosexuality of Jesus to cover their own "broken" sexuality. Nowhere does the Bible say that Jesus was heterosexual. This group simply asserts it. Because I know the fulfillmentrather than the social guilt -of loving another man, I am willing to consider what such an organization won't. Scripture doesn't tell me whether Jesus was gay or not. But, as expelled gay Jesuit John McNeill points out, Jesus hung out with a lot of unmarried folks, such as Mary and Martha and Lazarus. And their culture valued marriage and procreation even more highly than ours does. In many non-Western cultures, men readily express affection to one another physically. That scandalizes the homophobic West. (The New Revised Standard Version couldn't handle a disciple reclining "in Jesus' bosom" and translated John 13:23 "reclining next to him.") So gay men, out of our experience, now lead the Western church in acknowledging physical affection between Jesus and the disciple whom he loved . Reading in Light of Sodal Context Gospel dynamics also reveal themselves in my social situation, For example, like Satan tempting Jesus, the predominant church challenges me to prove that I am a child of God. "If you are a child of God," I amtold, "change your gay nature" (like a stone into bread). "Call upon God for power to sustain purposeless celibacy" (like jumping off the temple for no good reason). Finally, "We'll give you riches, power -even ordination -if you fall down and worship our heterosexuality as the ultimate truth for humankind" (compare Mt. 4:1-10). LikeJesus, I must claim my experience of God's love in the face of demonic counter propositions. Responding Within an Interpretive Community But what of limits to personal experience? My interpretations must be tested in a faith community. The institutional church traditionally claimed this authority. Today, sexualminority Christians -and other people on the margins -constitute the community I am interpretatively accountable to. Gustavo Gutierrez wrote that "to know God is to do justice." My primary accountability must be to those for whom my interpretation may enhance life or cause oppression. Early in the sexual-minority struggle within the churches, we looked critically at traditional "clobber" texts. For example, we noted the focus in the Sodom and Gomorrah story on inhospitality rather than on homosexuality. I used the example of Lot offering his daughters to the rapists as evidence of the Sodomites' heterosexuality and of the radical demands of hospitality in Lot's culture (Gen. 19:8). My community held me accountable to women and to the way my interpretation normalized abuse. As a result, I pressed beyond surface arguments about the nature of the Sodomites' sin. Now this story warns me how social structures enforce insidious hierarchies through which minorities may sacrifice each other while resisting the dominant assault. Opening to the Holy Spirit Meditation and prayer initially broke the oppressive power of social structures and opened me to the love of God. Openness to the Holy Spirit still undergirds my Bible study. 7 The most astute applications of scripture to my life and social or political situation come, ironically, when I still the noise of living and culture. In a quiet place, I relax and meditate, reading and re-reading the text, praying the Holy Spirit will move my spirit. Reading the Bible from a gay perspective, I repeatedly find my story in its pages. For example, as a gay white man, I face an invisibility dilemma. While society may oppress me with "straight" assumptions or based on suspected "homo" behavior, I alone can confirm my label. Such a confirmation poses its own risks. Coming out is a spiritual journey much like that ofJesus. I travel on the boundary between clear identities -"in but not of the world." Jesus likewise traversed the boundary. Through much of his life, his identity did not fall clearly into one category. People continually asked who he was and the source of his authority. At times he forbade those who recognized his true identity to reveal it (Mt. 8:4; 9:30). Other times he was less reticent (Mk. 5: 19). Usually; he responded enigmatically to inquiries (Mt. 11:2-4; Mk. 11:28-29;Jn. 6:42-48). I understand the quandary. Labels limit identity. Am I single? Coupled? Homosexual? Gay ? Queer? Words focus society'S interaction \\ith me. Our high school's vocational agriculture teacher once provided a spontaneous sex education lecture to the effect that individuals are "men men, women women, women men, or men women (l think I fall in the third category.) For me, gender definitions are ambiguous. Heterosexist culture says I am not a "real man." Gay men bear, in the popular mind, a largely feminine identity ("sissy;" "fairie," "queen"). In gay circles, masculine and feminine occupy a broader, sometimes fuzzier, spectrum. (A bearded body builder wearing a dress fits nowhere easily in a dualistic paradigm.) Juggling language is crucial to gay identity just as it is for Jesus. Jesus skillfully manipulates efforts to label him. He asks Peter, "Who do you say that I am?" (Mk. 8:29). When Pilate asks whether he is a king, Jesus responds, "You have said so" (Mk. 15:2). Like a sexual minority person negotiating probing questions,Jesus keeps definitions and categories fluid. Through "evasions," he reveals more truly who he is than he would with "acceptable" answers. Most importantly, Jesus claims authority to redefine the terms and control his own destiny. When Peter confesses Jesus as Messiah, Jesus redefines the role as taking up the cross (Mk. 8:29-31). Yet Jesus approaches even death as an act of power. "No one takes [my life] from me," he says, "but I lay it down of my own accord ... and I have power to take it up again" On. 10: 18). Refusing to submit to victimization by political and religious powers, he seizes his own death and makes it life-giVing for those who follow after. Coming out of the closet represented just such an act of power for me. I negotiated the process carefully to maximize my own initiative and frustrate the dominant society's attempts to victimize me. As I "laid down" my straight identity and died to the world, I "took up" a new life possessing empowering integrity. Many friends who have AIDS or are HIV-positive similarly seize life despite society's conviction that only death lurks within them. They repudiate victimization. Like Christ traveling to Jerusalem, they transfigure their journeys to foster life in themselves and in us who live in their company. I take courage in the scripture's reflections of my own life and of the lives of sexual minority people around me. Having been bruised by those who wield the Bible, I am sometimes tempted to leave it behind. But then I read its verses out of my gay context, and I respond to the temptation as Peter did: ''To whom can we go? You have the words of eternallife" On. 6:68).'" John Linscheid, a member of the oldest Mennonite congregation in North Amelica, reads the Bible on the buses and subways of Philadelphia. This summer, he and his lover, Ken White, observed their tenth year of spiritual f1iendship. Announcing a NEW, Revised and Greatly Expanded Edition of The Other Side's Much·Requested Booklet Christians and Homosexuality { In the last live yearn, we"e so~ thousands upon I thousands of these booklets, featuring some of the best articles av~ilable anywhere on Scripture and £ homosexuality, with a helpful guide to organizations ::~ ministering in a Christian way in the gay and lesbian community. Now we've revised, updated, and greatly .. expanded it, adding a host of new articles and features, including "A Crisis of Pronouns,· "Gay Godfathers,' "Reading the Bible Through Gay Eyes,· a debate on gay-lesbian ordination. Plus all the ::: original features. Great for sharing, reading, :~ discussing. Big savings on bulk ordersl Single copy, $5.00. 10-99 copies, $3.50 each. 100 or more, $2.50 .:; each. Free shipping. The Other Side, 300 W. Apsley, ~:' Philadelphia, PA 19144. A wonderful resource! 1 ···t?~>~&i1%vlti'l"Wgm£!.;a.;:_·t:~ Open Hands 8 ou make the Bible come alive!" lthough meant as a compliment, I cringe when I hear that statement ana sometimes reply, "But the Bible isn't ead~" If the atmosphere seems just right ay add, "It is our teaching of the e :that is dead!" Here is a prescription for deadly Bible teaching. Begin by visualizing the learner indo The age of the learner doesn't at this point. The Mind is waitfilled. Next, visualize the Mind p with Right Knowledge, be. he teacher has chosen the con. "-ely and has taught it well, with esired outcomes in mind . Finally, e in the certainty that Right Knowl=:e \.llilllead to Right Belief. And right lief 15 the goal of our teaching. To do deadly Bible teaching one must '~e the proper methodology. While -.. -dents listen, explain the historical d cultural background for the Right Bible Knowledge. Demonstrate how to nd Bible passages which contain the ht Knowledge, how to use the conordance, and how to consult the Bible .las Then plan Bible "drills" so that e!1ts can practice these skills. As-passages to memorize and reward who do it well. Finally, tell the ents what the selection means, and sume their acceptance of this meanng. What's Wrong With Deadly Teaching? W hat is wrong with this picture? In the first place, learners are much more than Minds. They are a delightful mixture of feelings, opinions, experiences, self-identity and stubbornness -as well as Mind! And whatever Right Knowledge is presented to Mind, Summer 1993 it is always processed within the context of this whole person, whether or not such process is encouraged. In the second place, the uniqueness and complexity of each learner complicates the choice of Right Knowledge. What might be right for some persons at a given time might be inappropriate for others. And finally, questions about Right Belief must be raised. If Right Belief is the desired outcome of our teaching, who determines this Right Belief? Is it the teacher? The denomination? The pastor? The curriculum writers? And what about the one being taught? Surely the student's Mind and feelings and experiences must be a major part of the equation. Ultimately, if the truth be known, it is always the student who processes the Right Knowledge in the light of lived experience, and it must be the student who comes to her/his own Right Belief. Otherwise, teaching is little more than indoctrination. Deadly teaching is a trap which has caught many of us. We have been carefully taught a variety of theological doctrines with their accompanying implied and sometimes required behavioral "do's and don'ts", and we have been taught them within a church environment which said 'The Bible is God's Word; this is what the Bible says; the Bible contains Right Beliefs; to question God-given Right Beliefs is a sin against God." Some never question the doctrines or their underlying assumptions and are like the seminary student on his graduation day who was overheard saying with pride , "I came to seminary knowing what I believed and I leave believing exactly the same thing." Others find the struggle for integrity fu tile and leave the institutional church. Still others (this writer included) insist upon asking the questions. We hang in with the church even when there is little support for inquisitive minds and spend a lifetime searching for a place that will affirm both the questions and the questioner. Two Approaches: Two Dangers There must be another way! There must be an approach to teaching the Bible that does not render the Bible obsolete as life changes occur and as new insights about self, others, and world are discovered. In the old way the teacher might stop frequently, sometimes after every verse, and ask: "What does this mean in our everyday life?" Students would struggle to move from the Red Sea or Daniel in the lion's den to the Senior Prom, a job just lost, or a broken romance. The instinct was sound -the Bible and life cannot be separated. But the process was generally unproductive. The Bible and life cannot be separated. What are separated by light years, however, are the cultural settings of the Bible and our life in this last decade of the twentieth century. Much of the daily life of those whose witness is recorded in the Bible has little resemblance to our own. Struggling to find meaning in every verse or paragraph of the Bible lesson often resulted in superficial life applications. On the other hand, everything in our contemporary life is relevant in one way or another; relevant to us personally, to the church in which we work and the community in which we live, or to the larger world arena. One way to begin to overcome this separation of cultures is to start our Bible study with our own personal and cultural life struggles and work our way back to the life issues recorded in the Bible. But 9 there is a real danger inherent in this process, also. While beginning with the biblical text may lead to superficial life application, beginning with modern life situations can tempt one to proof text or read into biblical accounts something that is not there. What is needed is a teaching approach that holds the possibility of eliminating both dangers. This we can know with certainty: Deadly teaching is neither biblical nor necessary; lively teaching is both biblical and possible! And all ages -kindergarten through adult have a right to lively teaching, whatever the content, but especially when the content is the Bible. Congregation As Context Lively teaching begms '\ith the context within which the teaching takes place. Teaching and learning do not occur in a vacuum. \\'here something is learned becomes a part of the learning as well as what is learned. Sex education which occurs on the street may contain the same facts as sex education taught by church or parents, but the perceptions and values learned may be, and usually are, quite different. The Bible we read today was not delivered by God in one grand moment of revelation, but grew out of the experience of God's people over hundreds of years. It was not crafted by a literary religious genius in a lonely retreat, but was hammered out by the Judeo-Christian community as community. And it grew directly out of the experiences of that community as it faced the life and death issues ofexistence. Deadly teaching denies the reality of the living context within which the Bible was written. Lively teaching is best done within a community of faith that is committed to addressing the contemporary life situations of its members. The actual teaching of the Bible may take place in age-specific groups or in an intergenerational setting. In either case the process should be understood and owned by the church as community, for it is the church as community that must be there to support its members as they struggle with the issues of faith and justice. "Lone Ranger" Bible study is not biblical! Preparing to Teach Students, of whatever age, are not empty vessels. They come to the teaching situation with many ideas and attitudes already in the process of being formed. Lively teaching allows questions and accepts the uncertainties of growing persons. It acknowledges that the teacher is a "Christian-in-process ' also! Teachers who hope to help the Bible "come alive" (there's that phrase again!) will consciously hold these assumptions: I know what this Bible passage means to me. I have an idea about what the writers intended it to mean to their audience. I don't know what it will mean to my students. I will share my meanings but I will not impose them on others. The Teaching Plan1 Lively teaching has three steps. First, lively teaching begins with an activity that will help students feel some of the emotions which may have been felt by persons in the biblical narrative. For example, before telling the story of Jesus' baptism, students might be asked to paint a picture of how it felt when they were baptized, or when they wit- Open Hands 10 " feeling w • ..,,% •,.....".. .,......... '" .........a ..a .. =#~ ~g , ~ S <iJl nessed the baptism of others. Or the class might be divided into groups of two or three and asked to share their feelings when they had an important life decision to make. (Whether they share the subject of the decision or the decision finally made is immaterial.) This process is important because it provides a real life connection between the experiences of the student and people who lived generations ago. This J(irst step may be called 'feeling into the Bible. " Second, lively Bible teaching does . begin with a "thus saith the lord" duction of Right Knowledge about assage. An alternative would be an ach and attitude that said: "Hear our foreparents in the faith experiGod's presence and understood 'ord." Because of the thity they may hear it with emotions as well as their One hopes so! In any he)' will have been given --~on and opportunity to e Bible text to their own feelim!s and life experiences. ers are not limited in this -Imply reading the Bible to but may present the bibntent through a whole range . -ities, including drama, choeadmg, songs, art, and espe- Iv through story telling. This seclep may be called "meeting with Bible experientially." ThIrd, lively teaching provides time to respond to the exlence of the Bible passage. IS IS an absolutely necessary of the teaching plan. We are Just called to know the Bible, but to 'n it some meaning for our lives. e each individual will find unique nings, it is within the context of the Uh community that those meanings n be tested and refined. Therefore, roviding an opportunity for persons o respond within the community context to their personally discovered meanmgs is crucial. Children (and youth and adults who are willing to risk!) might respond through art and dance and creative writing as well as in discussion -through Heart as well as Mind. At first, nonriskers will be more comfortable with Summer 1993 discussion. The teacher's role in this step is twofold: (l) accepting the feelings and meanings evoked in the students by the Bible passage, and 2) witnessing to one's own meanings and understandings of the passage. The further growth of students is best served, however, when teachers are careful to avoid making judgmental statements about the nature or quality of class members responses. This third step may be called "responding out of the experience of the Bible." Teachingfor Openness and Inevitable Change Remember -the pOint of this approach is to teach in such a way that students arefree to think their own thoughts, do their own interpretation, and keep open to the possibilities of new meanings in the future. The realization of God's vision of justice for all is possible only when God's people are open to the possibility of new meanings. The Bible is not an answer book. It is a written witness of real people to their experiences of God in the past, and is one channel -but not the only channel -through which God may be experienced in the present. We do both the Bible and ourselves a disservice when we assign to its culture-laden text specific meanings for all time. "New occasions teach new duties, Time makes ancient good uncouth . .." lively teaching of the Bible provides us all with an approach which will keep all our hearts and minds open to God's new revelations. T 1Adapted Jar adults Jrom my original model in Experiencing the Bible with Children. (Nashville: Abingdon Press, 1990) esp. chs . 7-11 . DorothyJean Furnish is Professor Emerita of Christian Education, Garrett-Evangelical Theological Seminary and the author of several books on teaching the Bible to children. She is a member of Wheadon United Methodist Church, Evanston, Ill inois and af filiate member of Community United Church of Christ in Boulder, Colorado. 11 M atthew has been called the Gospel of Justice. In Matthew, Jesus uses a method of interpreting Jewish scriptures based on the values of love, justice, hospitality, and doing good. Understanding and using Jesus' method of interpretation of scripture can aid Christians working to establish justice for all. Jesus as the Fulfillment of the Law and the Prophets 1 esus emphasizes the importance of not only speaking good words but doing good deeds. The structure of the gospel of Matthew reflects this concept. Matthew has five major discourses followed by narratives aboutjesus' and the disciples' actions. The best-known of the discourses is the Sermon on the Mount, in which Jesus says: Do not think that I have come to abolish the law or the prophets; I have come not to abolish but to fulfill. For truly I tell you, until heaven and earth pass away, not one letter, not one stroke of a letter, will pass from the law until all is accomplished. (5:17-18, NRSV) But what does Jesus mean? Some claim that these statements mean that Christians should adhere to every part of the Bible. Others claim that Jesus meant "law and prophets" in a very particular sense. In two places in Matthew, Jesus defines "the law and the prophets." Significantly, his first definition is in the Sermon on the Mount: "'In everything do to others as you would have them do to you; for this is the law and the prophets'" (7:12, emphaSiS mine) 1 Even more telling, when a Pharisee asks Jesus about which commandment in the law is the greatest (22:36): 12 In Jes byNoneyA. He said to him, "'You shall love the Lord your God with all your heart, and with all your soul, and with all your mind.' This is the greatest and first commandment. And a second is like it: 'You shall love your neighbor as yourself.' On these two commandments hang all the law and the prophets" (22:3740, emphasiS mine). As Matthean scholar Eduard Schweizer has noted, "Matthew in fact reduces all the commandments to one."2 Most of Jesus' statements in Matthew 5:21-7:12 are examples of "doing good unto others." Though the specifics ofjesus' examples may not be applicable to today's living, the basic value on which they are founded, the Golden Rule, is applicable. In Matthew, a tension is present between the meaning of Jesus as fulfillment of the scriptures and Jesus as a new Torah. Jesus is like the faithful scribe who "brings out of his treasure what is new and what is old" (13:51). In the end, most of Matthew's story involves Jesus modifying and even rejecting parts of the law. Jesus Modifies or Rejects Parts of the Law Matthew vividly illustrates Jesus' approach in a section of the Sermon on the Mount called "the six antitheses" (5:21-48). The antitheses are words of Jesus that state, "you have heard it said . . . but I say unto you .. ." Biblical scholar John P. Meier has observed: In six instances of important socio-religious institutions permitted or commanded by the written Mosaic Law, Jesus dares to contrast his word with God's word. Even more startling, in three cases (antitheses three, four, and five, on divorce, oaths and vows, and retaliation),jesus revokes the letter of the Law and replaces it with his own diametrically opposed command.3 Immediately after having said he ha come to fulfill the scriptures, Jesus sets aside some of them! In all six antitheses, Jesus applies the Golden Rule to make his changes. In the last antithesis Jesus turns the laws of retaliation "upside down": "Good must be done to all because all are to be part of God's household."4 Jesus Interprets Scripture Through His Actions 1 esus becomes Living Scripture as he puts his words into action, revealing the true characteristics of the Household of God. He shows that hospitality is an important value -all are welcome in God's house. Three stories in Matthew 8 symbolize Jesus' giving three groups of people direct access to the Presence of God, which he symbolizes (1 :23). Biblical scholar Amy-Jill Levine has observed: .. . the evangelist groups together the healings of the leper, the centurion's servant, and Peter's mother-in-law. The leper represents those removed from full participation in the Temple and thus from a major aspect of the public practice of religion because of disease; the centurion is restricted to the Court of the Gentiles; the woman . . . cannot enter the Open Hands Temple's inner court.5 These groups have been blocked from full inclusion in the religious community because of legalistic clinging to scripture, misuse of scripture, and/or hierarchical social mores. Jesus sets aside scriptures that are used to restrict accessibility to God's Presence. the Table: Jesus Reinterprets ighteousness and Sin sus is even more radical in his conuct at table. He confronts exclusivby eating with so-called "sinners." 10-17) Jesus does not eat with these rs to "convert" them. Rather, by with these oppressed people, hows that they are already a part Household of God. erl confronted by the Pharisees he company he keeps,Jesus says: learn what this means, 'I de.:::cy, not sacrifice.' For I have call not the righteous ers" (9: 13).6 In this en~, "mercy" (or _ parallel with .. and "sacrirogresses. is rightfor he Summer 1993 Later Jesus says that mercy, justice, and faith are the "weightier matters of the law" (23:23). Those at the table with him are also righteous, for they grasp the meaning of loving God, neighbor, and self. They delight in sitting down with each other and Jesus in an atmosphere of love and acceptance and having a good time. They show mercy to each other. Jesus illustrates further the meaning of mercy (9:18-34). When a woman with a flow of blood touches his cloak, he does not condemn an "unclean woman" for making him "unclean." Instead he praises her faith and she is healed. jesus then raises a twelve-yearold girl from death by touching her "unclean" dead body. Two men who are blind ask jesus to show mercy on them. He heals them also. As in the earlier triad of healing stories, this triad also reveals Jesus' good news that all can have direct access to the Presence of God. Everyone has equal status. The Pharisees continue to reject mercy as a gUiding principle. When jesus casts out a demon from a man, they accuse him of being eviL jesus, however, continues to proclaim the good news of God's household. He says that the harvest is plentiful, not meager and exclusive, as the religious hierarchy claims (9:35-38). Everyone is invited to God's Table, where everyone is treated with respect. Jesus as Sabbath Rest: Jesus Confronts Oppressive Exegesis Jesus' saying about God desiring mercy not sacrifice is repeated in Matthew 12. just before this chapter, jesus describes himself and his teachings as "Sabbath rest." He invites those 13 carrying heavy burdens caused by o~pressive teachings to learn from hIS gentleness and humility He offers teachings which offer liberation from burdensome scripture (11:28-30). Having spoken about "rest," Jesus illustrates it in actions. When his disciples are hungry, Jesus allows them to pick grain to eat, despite the Sabbath laws. He heals a man with a withered hand on the Sabbath. In each case, the religious leaders attack him for n~t following Torah and try to make scnpture a heavy burden (12:1-14). Jesus uses two different interpretive methods to defend himself. In the grainfield, Jesus cites other scripture passages (not in Torah) to defend his pos.ition, reminding them of David and hIS companions who ate the bread of the Presence that was reserved for the priests, and of the priests in the temple who break the Sabbath yet are guiltless. Here, he gives more weight to some scripture passages and less weight to others (12:3-8). In the synagogue, Jesus uses a form of rabbinical argument.7 He suggests that if the hearers would save a sheep from a pit on the Sabbath then they surely would save a human being. Her~, he appeals to tradition and to expenence in order to suspend scripture (12:913). In each case, Jesus' point is that a merciful response of meeting the needs of people is more important than observing Sabbath laws. Consistently he suspends or sets aside scriptural mandates when they block the way of loving actions that meet the needs of people. . Against the will of God, the Phansees plot to sacrifice Jesus (12: 14).Jesus, however, continues to do the will of God: "he brings justice to victory" (12:2). In Matthew 23, Jesus pronounces woe on those who are plotting his death. He says they oppress the people with hypocritical and hierarchical attit~des and actions (23: 1-12). They stram at gnats (scripturallegalisms) while swallowing camels (failure to observe the weightier matters of scripture and to do acts of justice, faith, mercy). He curses them for failing to be merciful, sacrificing the prophets, and for failing to accept the hospitality of the one who comes in God's name ( _3:37-39). Setting Priorities: Then and No As "Living Scripture,' Matthew's r\.Jesus demonstrates the characteristics of the Household of God, based on the principles of justice, love, mutuality, forgiveness, faith, goodness, and ministry to those in need. In word and deed, Jesus sets aside scriptures and practices which support hierarchical community arrangements and therefore place heavy burdens on the people. The new household that Jesus constitutes is one which is no longer defined by oppressive scriptural laws that give some groups of people more status than others. Jesus upsets elitists who seek to exclude others from God's realm by labeling them "sinners" or "outcasts" or "inferior." He says/shows that the basic requirements for membership in God's Household are love of God, neighbor, and self, which is revealed in just and merciful actions. . As followers of Jesus today, we also are called to be concerned with the "weightier matters" of the scripture. We are to give the most value to scriptures which stress love and justice and to do acts of love and justice. A scripture passage can be suspended in certain contexts by appealing to other scripture, tradition, and plain common sense (when one can see that love and justice are being neglected). In this way, love and justice can be present in all situations. If a scripture becomes outdated or irrelevant,Jesus shows us that it can be updated and altered to address the changing times. If a scripture is harmful it can be set aside . 'I believe the implications of Jesus' approach to scripture should be cle~r by now. Love and justice are baSIC norms. Hospitality is a Christian lifestyle. Everyone has a place at God's table and no one is to have the "place of honor" (23:6): • no matter one's sexual identity, preference, or orientation; • no matter one's racial, cultural, or ethnic background; • no matter one's economic, social, or marital status; • no matter one's gender or transgender status; • no matter one's physical, intellectual, and emotional abilities and disabilities; • no matter one's age. In Matthew, Jesus enjoins all disciples, then and now, to teach people' obey everything he (not Torah) has commanded (28:19-20). Everything Jes : has commanded is to love God, neig bor, and self and to do good -no mor no less. Through these actions, we C" be in right relationship with God, o~...selves, and our neighbor. We can reconciled.~ 1Verses 5: 17 and 7: 12 Jorm an inclusion, technique oj repetition oJten used by Ma tth to 'frame" a literary passage and gives cl. about his themes). In this case, the inclusi signifies that the verses in-between ~;e ab Jesus and "the law and the prophets. 2Eduard Schweizer, The Good News According to Matthew, translated by David E. Grc (Atlanta: John Knox Press, 1975), p.109. 3John P. Meier, The Vision of Matth~\' Christ, Church and Morality in the FlY . Gospel (New York: Paulist Press, 1979), p. 6..; 4Michael H. Crosby, House of Disciples Church, Economics & Justice in Matth e \ (Maryknoll, NY: Orbis Books, 1988), p.184 5Amy-Jill Levine, "Matthew," The Women.'s Bible Commentary, edited by Carol rl Newsom and Sharon H. Ringe (Louisville. KY: Westm inster/Jo hn Knox Press, 1992), r 256. 6Jesus is citing Hosea 6:6. Hosea 6 ca lls Jor Israel to return to God who will heal them and raise them up on the third day. It judge. Ephraim and Judah whose love oj God ha dissipated. 7The argument is called gal wehomer -Jrom the light to the heavy. ©1993 NANCY A. CARTER Nancy A Carter, an ordained elder in New York Annual Conference, is a member oj the board oj directors oj the Reconciling Congregation Program. She is the author, with contributions by Bishop Leontine I.e. Kelly, oj the book Jesus in the Gospel oj Matthew: "Who Do You Say That I Am 7" Open Hands 14 Personal Perspective by Alison Graham am a nineteen year old, heterosexual girl. I grew up outside of Chicago with an all-heterosexual ~ily. I went to Wheadon United Methst Church which has a large comnity of homosexuals or bisexuals. I 'e just completed my first year at . University in Madison, New Jer: am going to major in political e and eventually I want to be a Senator from Minnesota. not think there is anything wrong any sexual orientation. Actually, I nderstand how anyone could a particular orientation was wrong. only mildly legitimate argument rd against bisexuals and homoIs l5 that the Bible allegedly says -exuality is a sin. My sister keeps .e that God thinks heterosexuonly way to go. I keep telling her that, first, it never says that in the Bible and second, God didn't write the Bible. Let me defend myself. To begin with, only one reference in the Bible possibly refers to lesbianism (Romans 1:26). The few other references to sexual orientation only deal with gay men and in almost every instance the passage is about one man raping another, which is obviously a sin. The Bible is right to call rape a sin. Ifthe writers of the Bible really felt that homosexuality was wrong, don't you think they would have spelled it out for us so that there would be no question? Furthermore, God certainly did not write the Bible. Taking the Bible as God's direct word would be like me relying upon fourth hand information Oohnny heard from Cindy who picked it up from James that Rob . . . ) as truth. Actually, the latter would be more reliable because the original source can be spoken with directly. ummer 1993 Perhaps you think that I feel this way because I haven't had to put my beliefs to test. After all, it's really easy to say that you believe in one thing without realizing how different the scenario is when you are confronted with it yourself. Oh contraire, mon Jrere. One of my closest friends is bisexual and I watched him go through so much pain as he came out. Never have I felt so strongly that God loves everybody. I saw him discover that he was bisexual, then try to cover it up because society wouldn't accept him. I saw his struggle over whether or not to go to the campus bisexual group, worrying about whether or not his friends would reject him, whether people would look at him as an outcast, and whether he would be discriminated against. He went through one of the toughest times in his life. God was not against him; rather, God was the only one with him. You've read "The Footsteps of God?" Well, there you go. I just want to say one last thing. I think if the Bible were to be written today it would be quite different. When the Bible was written, people didn't know that one was born with his or her sexuality. We are trying to overcome racism and sexism because we understand that race and gender are genetic. I hope that someday everyone will realize that people are who they are and that's that. If you have brown hair, you're just as good as a blonde. Ifyou like peaches you are no more a sinner than someone who likes broccoli. Ifyou are a gay, lesbian, or bisexual, you are as good as a heterosexual. God loves you, and so do LT Alison Graham is a member oj Wheadon United Methodist Church, a Reconciling Congregation, in Evanston, Illinois. 15 Lat11ettta ions 18 }/of tift O"t!-tJfJ ~o.v My gut is wrenchirul. I am devastated. Why am I here? I am dis·graced. My lover died and I cannot share it. I have apartner of 14 years, and I cannot share it. Even now, I can feel mYSelf puttirul mYSelf on guard. I stay in the church because I feel like that's where I need to be. We celebrate that we can live our lives as much as we can. Ws hard. But irs still there. The rough rocks no longer can hurt us. We cannot celebrate our lives. We are invisible, silent. OUr tears wear away the roughedges Unresolved grief. The rock becomes acomfort and astrerulth. What we can't celebrate contaminates what we can. Where is the safe place to grieve? We are sittirul at the bottom of a slag heaP. We have to accept the fact that we will always have to stru~le, We are blinded to the slag heap of the church. to fight. What can we do to keep it from coming down? Why do we have to fight for something that should be ours? We have unknowingly added to the slag heaP. Fon!iveness is different than saYirul··rm sorrY: ' T he church has not asked for forgiveness. Open Hands 16 (s there a lesson in pain? The pain never leaves YOU. We can never forget the pain. Pain pushes us to action. I( am a heterosexual woman and I·m angrY. cannot know what it is like. 'm aru!rY and it just isn·t right. feel guilt because I didn·t know. I am angrY. Where is the God of Justice? 9maru!rY because rm lesbigay and I cannot speak. Vou, God. listen to my aru!er. did this in the name of Jesus Christ. makes YOU want to worship somebody else. 9 m still here because the church is my mother 'm not leaviru!. m20nna stay in my mother·s face. IGod. YOU OPened my eyes to the unfairness. aru!rv at YOU. but now I know that YOU have stayed by me. me gay for a reason. t know why. but I know Ws true. ~f4~"'f"f"S ' "' (",.. di' t/ie ~·~~~t Words of Assurance The steadfast 1Q.\le" ofGod never ceases. GodiSi'hler€ies never come to an·end: TheY".Clre .. ~iJ*:;f!i:'4RlI}" rriorning: . g:r,m\'faithfUlness. "GOO is m~POrtiOli~·· saYs nw soUl. ··therefotel wilt hoPe,in God." Lamen~tiogs'i3~i~24 Written by Covenant Group 18 at the Third National Convocation of the Reconciling Congregation Movement, Washington, DC, July 1993. Group Leader: Donna Kay Campbell, Corydon, Iowa. ummer 1993 17 Hospita e nterpretations of Sodom and Gomorrah Lindsay Louise Biddle Literary Context The book of Genesis ("beginnings") is the first of the five books (Pentateuch) comprising the Torah ("Law"). It can be divided into two parts: chapters 1-11 dealing with The traditions about the origins of the world and humankind, and chapters 12-50 dealing with stories of the patriarchs (fathers of the Hebrew people) and the descent into Egypt. Chapter 19 is included in the story ofAbraham, the first patriarch. It comes from the ')" (YHWH) source, the oldest biblical literary tradition and one that views God's call of Israel in the perspective of God's purpose for humanity [Marks, pp. 1-3, Anders p.210] Genesis 19: 1-11 succeeds Abraha intercession on behalf of his nep Lot and his family after Abraham hea God's plan to destroy Sodom an Gomorrah ( 18: 16-33) and precedes the flight of Lot, his wife, and two daughters from Sodom to Zoar (19: 12-23 and the destruction of the cities (19:2428). Historical Context Abraham is thought to have lived sometime during 2000-1900 B.C.E. Genesis 11 :27 shows Lot as the son of Abraham's brother Haran. Sodom and Gomorrah were located near the Dead Sea, perhaps just to the east and south. Both cities were inhabited during most of the third millennium and in places perhaps into the early second millennium. [Achtemeier, p. 974] Cultural Context The common understanding that homosexuality is condemned by the Bible is rooted in several brief passages the most well known and influent'~ being the story of Sodom in Gene_· 19. Although the word sodomy was u later to mean homosexual practices, Old (and New) Testament times r word existed for homosexuality, or ~ that matter for heterosexuality The cor.cept of sexual orientation was unknown. John Boswell points out that "None of the many Old Testament passages which refer to Sodom's wickedness suggests any homosexual offenses, and the rise of homosexual associations can be traced to social trends and literature of a much later period." [Boswell, pp. 92, 93] To understand the story of Sodom, we need to know what cultural mean- Open Hands 18 g both the writer and readers attached it. As we read the story we become 'are very quickly that the story is one ot intended violence and gang rape of e guests in Lot's home. To understand the fuller meaning of story, however, we must go behind o the customs and codes of honor manners of Lot's time. There we O\'er that Lot was upholding a code spitality to the stranger: "When an resides with you in your land, you not oppress the alien. The alien ~esides with you shall be to you as itizen among you; you shall love en as yourself; for you were aliens c land of Egypt: I am the Lord your ev. 19:33, NRSV). .~'"T·"nl Notes anners and faith follow one another in the story of Sodom and rrah. The first three verses outospitality requirements for surn a harsh land -lodging, foot ng, and dining. Lot does not of. 115 guests by asking their identity, !iii background, or purpose (the story assumes Lot does not know they are angels sent by God to rescue him and his family from the destruction of the cities ). The men of Sodom exhibit bad belief and bad behavior by demanding to know the two strangers (19:4-5). Scholars interpret the verb yada, "know," differently. Boswell assumes little if any sexual inference. For Edwards, the verb refers to sexual activity, and denominational reports explain "know" as threatened gang rape. McNeill affirms the verb's double meaning. The men of Sodom certainly attempt to terrorize Lot's guests, and the sexual innuendo simply adds to the harassment. It is also worth noting that not only does the story denigrate women as sexual property, but several modern English versions abet this sexism in their descriptions of the daughters "who have never known a man" (v. 8, NRSV). The verb, "know" (v. 5, NRSV) used actively regarding Lot's male visitors, receives rather harsh moral interpretation: "know them carnally" (New King James Version), "rape them" (Living Bible), "have sex with them" (New International Version) "abuse them" Oerusalem Bible). The same verb in passive form regarding his female children reflects little or no moral judgment, respectively: "have not known a man" (NKJV), "virgin daughters" (LB), "have never slept with a man" (NIV), "are virgins" OB). Jesus offers his opinion of the twin cities of doom when he warns his disciples, "If anyone will not welcome you or listen to your words, shake off the dust from your feet as you leave that house or town. Truly I tell you, it will be more tolerable for the land of Sodom and Gomorrah on the day of judgment than for that town" (Mt. 10: 14-15; d. Lk. 10: 10-12). Jesus surely knew the prophet Ezekiel's rendering of this divine judgment, "This was the guilt of your sister [city] Sodom; she and her daughters [cities] had pride, excess of food, and prosperous ease, but did not aid the poor and needy. They were haughty, and did abominable things before me; therefore I removed them when I saw it" (16:49,50). Although 2 Peter 2:6-10 and Jude 1: 7 mention Sodom, Boswell and others hold that they do not refer to homosexuality . Interpretation ETIQUETTE AND RELIGION appear side by side in the Library of Congress system, and with good reason, for the way we treat one another reflects our beliefs. ummer 1993 19 DOING THE "RITE" THING means more than applying correct table manners at the altar of sacrifice. It means embracing what Boswell terms a theoxony, a divine call to welcome the stranger. [Boswell p. 96] For Lot, it means offering his two daughters to appease the men of Sodom. (A friend of mine suggests that had this ploy worked, the men could not be truly homosexuals!) For us Christians, it means inviting all to the common table prepared by Jesus Christ who, during his ministry, lodged, washed feet, and broke bread with every kind of folk. Note too that the punishment given the men of Sodom is blindness (19: 11). We no longer equate such physical or other challenges with sins even though the Old and New Testaments often do so. Nor do we define darker skin or femaleness as iniquities, as has been biblically supported in the past. However, strangely enough, the story of Sodom frequently gets used to promote homophobia and gay bashing; it almost never serves to condemn rape or misogyny or xenophobia. Using this tale about hospitality to preach hatred and practice exclusion of others is like using Jesus' parable of the Good Samaritan as a basis for anti-Semitism or priest bashing -it misses the whole point of the story! To GET it, we must cease equating sex with sin and (hetero)sexism with God's will for humanity. Let us instead remember our beliefs and actions with decency and grace and strive to overcome those 'sins of Sodom' outlined in Ezekiel that threaten to separate us from God, ourselves, each other, and our earth.T References Achtemeier, Paul j., general editor. Harper's Bible Dictionary. San Francisco: Harper & Row, 1985. Anderson, Bernhard W Understanding the Old Testament. 3rd edition. Englewood Cliffs, Nj: PrenticeHall, Inc., 1975. Boswell. John. Christianity, Social Tolerance, and Homosexuality: Gay People in Western Europe from the Beginning of the Christian Era to the Fourteenth Century. Chicago: The University ofChicago Press, 1980. Edwards, George R. Gay, Lesbian Liberation: A Biblical Perspective. New York: The Pilgrim Press, 1984. Marks, John H. "The Book of Genesis." Interpreter's One Volume Commentary on the Bible. Charles M. Layman, editor. Nashville: Abingdon Press, 1971 . pp. 1-32. McNeill, John j. The Church and the Homosexual. 3rd edition. Boston: Beacon Press, 1988. Lindsay Louise Biddle is a member oj the Twin Cities Area Presbytery and serves a church in St. Paul, Minnesota. Open Hands 20 -god's Peculiar Rig6teoustless: Utlcotlditiotlal-grace Pick Poole ary Context Book of Romans is a letter from e apostle Paul to the Christian nity in Rome. It is public correonce intended to be read in the ~~.~.i.lluunity's public worship, as op'0 private correspondence (such emon) limited to sender and reletter begins with a greeting -), followed by a major segment 320) which focuses on the unusness of humanity. In 3:21 the ifts to God's peculiar righteous'ealed in Jesus Christ, a righ.ess based not on works but on ness. In chapters 4-8 Paul offers .entary on this peculiar righteoususing as illustrations Abraham, and Christ, baptism, marriage, rth. In chapters 9-11 he struggles he fact ofIsrael's unbelief and the quent place ofIsrael in God's plan . 'ation, continuing to demonstrate s peculiar righteousness. Chapters _ _5 include Paul's exhortation to his rs to live lives manifesting the righness of God revealed in Jesus t. He concludes in chapter 16 with mer 1993 personal greetings, final instructions, and a doxology The particuiar verses with which we are dealing (1:26-27) come at the beginning of the letter shortly after the keynote (v. 17) and in the beginning of the illustration of the unrighteousness/ unfaithfulness of humanity. Through his use of rhetoric Paul is drawing his readers to the conclusion in 3:20 that "no human being will be justified in [God's] Sight by deeds prescribed by the law" and is thus preparing his readers for the "explosion" of God's righteousness in 3:21. Historical Context Paul was first and foremost a pastor, a missionary proclaiming the gospel where others had not yet done so. However, for centuries he was understood, not as a pastor, but as a "systematic theologian" whose writings were seen as theological treatises for the teaching of the gospel for all times in all situations. Only around the turn of the last century did scholars begin to see that Paul's purpose was not to be systematically consistent and precise, but rather to speak to the specific issues of specific Christian believers living in specific communities at specific times. A fair amount is known about Paul, (originally Saul), from the coastal city of Tarsus, a Jew with rabbinic training, and also a Roman citizen. As Saul, he was zealous in his commitment to Judaism, to the point of persecuting early Christians, but his conversion refocused his zealousness to proclamation of the Christian gospel. His ministry became a ministry to the Gentiles and his name changed to Paul, reflecting his Roman background and connectedness with the Gentiles. In his mission to the Gentiles Paul traveled much in the forties and fifties C .E. throughout Asia Minor (Turkey), Greece. and Macedonia, preaching the gospel and organizing communities of believers. He also wrote letters to those communities, encouraging them in their continuing faithfulness to the gospel, speaking pastorally to their problematic issues, and challenging them when they seemed to be moving away from the gospel. Paul's letter to the Romans, most probably written in the spring of 55 or 56 C .E., is unique because it was written to a community which he had never visited. It served as a letter of introduction in preparation for a visit he wanted to make to Rome on his way to Spain. The Christian community in Rome to whom he wrote was probably predominantly Gentile Christian, though Jewish Christians were likely a minority presence. Cultural Context Although verses 26 and 27 in chapter 1 make reference to sexual behavior, we must be careful to avoid putting the terms homosexual, gay, or lesbian into Paul's thought. "Sexual orientation" is a modern concept, one with which Paul would be completely unfamiliar. Richard Hays notes: ".. . the usual supposition of writers during the Hellenistic period was that homosexual behavior was the result of insatiable lust seeking novel and more challenging forms of self-gratification." [Hayes, p. 2001 To understand the cultural context of this passage in Romans, one must examine the secular Greco-Roman world, Hellenistic Judaism, and PalestinianJudaism. Paul's own cultural context for this passage is Hellenistic Judaism, influenced by the Greco-Roman world -though certainly he was conversant with the Palestinian Judaism centered in Jerusalem. [See Scroggs, chs. 2-6] Greco-Roman culture was highly maledominated, such that all meaningful 21 discourse occurred between males; in general, women were not present at the banquets or the symposia or in the educational centers. Normal male-male relationships were between an older and a younger, with the older taking the active role as educational mentor, teacher, sexual aggressor, giver of gifts. The younger (generally pre-pubescent or just into puberty) was the passive partner whose function sexually was to gratify the other, but not generally to be gratified sexually in return. The term describing this sort of relationship was "pederasty" or "lover of boys." Palestinian Judaism, both in its Aramaic translations of Scripture and in the early rabbinic commentaries on these translations, opposed homosexual activity, though saying little about it. The perspective was that such activity was practiced among Gentiles, not among Jews. However, some rabbis, seemingly aware of the potential for Jewish males to engage in this "Gentile activity" sought to protect them from such temptation which would transgress the Torah/Law by establishing certain limits, such as that a man with no wife may not be a teacher of children, thus preventing the Greco-Roman practice of pederasty connected with education. Hellenistic Judaism , represented by the Greek translation of the Hebrew Scriptures and especially the commentators Philo and Josephus, was hostile to homosexual behavior and viewed it excluSively as a Gentile (non-Jewish) practice. Philo (a contemporary of Paul's) in his comments clearly was referring to the practice of pederasty with its active and passive partners. He was especially vehement in his condemnation of the passive partner. He deriSively labeled such persons androgynous (literally, "male-female"). His hostility stemmed from two sources: first, that both active and passive homosexual activity was "against nature" (para phusin); and second, that this activity was against the Hebrew Law which prohibits the wasting of semen divinely intended for procreation. [Scroggs, p. 89] The reference in Rom. 1:26 to women is culturally more problematic. Except for this one mention, the Bible is silent on woman-woman sexual activity. In addition, Greco-Roman literature has few references to female homosexual activity. [Scroggs, pp. 140-144] In rabbinic literature there is only one mention of female homosexual behavior, which focused on the question of whether or not it constituted loss of virginity. Two houses of rabbis in the discussion split on their decision. Scroggs notes that "from a legal perspective, female homosexuality was of little interest, and . . . not taken with much seriousness." [Scroggs, p. 80] Textual Notes Verses 26-27 illustrate for Paul the unrighteousness of humankind, as do the other behaviors listed before and after them. Paul is not denouncing selected pagan vices; he is describing in "mythico-historical categories" humanity's alienation from God the Creator; he is offering a "diagnosis of the human Open Hands 22 ndition." [Hayes, p. 190; Kasemann, 47] The peculiar element of this section "omans is how God's wrath is dem"rated. The wrath of God is not -played upon persons as a result of r worshiping idols or degrading their . es or being "filled with every kind ·;ckedness, evil, etc." (1:29). Rather, .\Tath of God is the result of ankind's forgetting of God the CrelUmanity's ignorance and unfaith~ ss. Thus, the female and male ho-exual behavior described in verse _ItS simply one illustration of Paul's n of the fall of humanity. .e various behaviors Paul describes be "abominations" to both Helc and Palestinian jewish readers. 'er, the term "abomination" (see __ us 18:22; 20: 13) "does not sigmething intrinsically evil, like r theft . .. but something which is ll:' unclean for jews, like eating r engaging in intercourse during ·mation ..." [Boswell, p. 100] m Countryman likewise notes Paul thought homosexual inter__ was filthy and disgusting, but not think it was sinful or that people should necessarily share ew." Questions of purity are "a ~ of individual conscience and cane imposed on other people." [The 'ldent] Countryman's appraisal is on his reading of Romans l4: l4: . \' and am persuaded in the Lord "hat nothing is unclean in itself; s unclean for anyone who thinks ean" (NRSV). I'H#ornyetation ertainly, Paul was pejorative in his lustrations; he was neither neuor affirming of the homosexual r-h~;or he found in his world. But exactly was it that he was speakainst? Scroggs makes an excelse for the fact that Paul was speak-against the pederastic practices on in the Greco-Roman world in ay. Scroggs also suggests that Paul ed women in this text as a way of nstrating the equality of women e false world, since such equalit~.· ~ n the new creation. [Ser, mmer 1993 It is also crucial to see verses 26-27 in the context of what precedes and what follows them. In chapter one, Paul draws the reader (especially a jewish reader who has Gentiles in mind) to that very judgmental place of thinking "Yes, indeed, those who do these things are horrible and should die!" (see 1:32). But then there is that rhetorical hook in 2: 1: "Therefore you have no excuse, whoever you are, when you judge others; for in passing judgment on another you condemn yourself . .." [italics mine] Paul's intent in chapter one is NOT to pass judgment on others; that is God's responsibility. Rather, Paul's intent in 1:18-3:20 is to demonstrate that all humanity is fallen and is separate from God's righteous desire for creation. And we cannot by our own doing rectify that situation. Verse 21 of chapter 3 then radically shifts the attention away from humanity's unrighteousness to God's peculiar righteousness that justifies the unjust, makes right the unrighteous. God does what humanity cannot do. Paul's emphaSiS is not on the moral condition of human beings (heterosexual or homosexual), but rather on the absolute fallenness of all humanity and on the unconditional graciousness of the Creator in making all thing new. I suspect Paul would be incredibly saddened by the enormous energy expended these days on 1:26-27, while humanity languishes in its blindness to the focus of this book. One of my favorite theologians, and I believe the best commentator on this whole section of Romans, is Shug in Alice Walker's The Color Purple. Shug speaks to Celie of her understanding of God, that God made everything, loves everything "it" made, and wants human beings to love everything, too. Indeed, "it pisses God off" when someone walks by the color purple without admiring it. So, what does God do when God gets pissed off? Well, says Shug, God "make something else." Then Shug explains that "People think pleasing God is all God care about. But any fool li\ing in the world can see it [God] always trying to please us back." [Walker, pp. 203, 204] It pisses God off when we stumble around in our darkness, seeing clearly neither the Creator nor the creation. So, what does God do when God gets pissed off? God makes a new creation. What a strange and peculiar God this is! What a wondrously gracious God this is! For in this new creation all who are unrighteous are made righteous (how exactly, I do not know), all who are blind are made to see. Humanity is not stuck in the cycle of its ignorance. Heterosexuality and homosexuality are no longer at issue; the incredibly gracious -and absolutely free -love of God as revealed in jesus Christ is offered. Will we accept it? Will the church accept it?T References Boswell, John . Christianity, Social Tolerance, and Homosexuality. Chicago: University oj Chicago Press, 1980. Hays, Richard B. "Relations Natural and Unnatural: A Response to John Boswell's Exegesis oj Romans 1." Journal of Religious Ethics. 14/1 (1986) 184-215. Kasemann, Ernst. Commentary on Romans. Grand Rapids: William B. Eerdmans Publishing Company, 1980. Scroggs, Robin. The New Testament and Homosexuality. Philadelphia: Fortress Press, 1983. Walker, Alice. The Color Purple. New York: Pocket Books, 1982. The Independent (London, April 22, 1992). Quoted by Advent, April-September 1992, p. 5, Jrom More Light Update. Dick Poole is a Lutheran pastor who does spiritual direction at the Claret Center in the Hyde Park area oj Chicago and participates in Resurrection Lutheran Church in Oak Forest, where his wife is pastor. _3 The Great Commandments According to Mark.9s Jesus Arnold Isidore Thomas Literary Context Often regarded as the "Second Gospel," Mark provides the earliest written account of the apostolic tradition concerning the ministry of Jesus. The Gospel of Mark is a major point of reference for the gospels of Matthew and Luke in constructing their frames of knowledge about the works ofJesus. This reliance has caused Matthew and Luke to be linked with Mark as "Synoptic Gospels" or gospels that share a "common view" (synoptikos in Greek) ofJesus' life and ministry. Matthew and Luke employed other common and independent sources for their respective accounts of Jesus, but the great commandments are featured, with variation, in all three gospels, and Mark is clearly the eldest Christian voice among them. The Gospel of Mark is divided into five parts: 1) The baptism and temptation ofJesus (1: 1-13); 2) Jesus' ministry in Galilee (1:14-9:50); 3) his journey to Jerusalem (ch. 10); 4) the last weeks of his life, including his death and burial (chs. 11-15); and 5) the resurrection (16:1-8). [Metzer, p. 47 NT] The great commandments saying falls within the final weeks of Jesus' life. It follows his rebuke of the Sadducees concerning levirate marriage (12:18-27) and precedes his rejection of the notion that the Messiah is the Son of David and his denouncement of the scribes (1 2:3540). One cannot be certain if Mark has placed the great commandments saying in its accurate context. In Mark the scribe who asks the question seems friendly, unlike the lawyer in Matthew who, with other Pharisees, "conspired against him." (Mt. 22:35) The incidents preceding and following the saying are similar in Mark and Matthew, but Luke has employed this saying to furnish a narrative prelude to the parable of the Good Samaritan. The different moods and settings of this saying prove that contextual accuracy was not a major focus of the Synoptic writers. Historical Context The author of Mark remains a mystery. The most popular assumption claims that he was John Mark, a follower of Paul and Barnabus mentioned in the Acts of the Apostles (Acts 12:25). The gospel was written in Greek for Greek-speaking Gentile Christians, as indicated by the author's need to explain Hebrew terms and customs. It was probably written around the time of the destruction of Jerusalem in 70 C.E. This tragic event in the life of Israel and the early church, along with the persecution of Christians under Emperor Nero, most likely inspired the apocalyptic vision of chapter 13. The purpose of the gospel was to encourage Christians to remain strong in their faith during this period of crisis and persecution, and to assure them that God's judgment was imminent. The author was a Jewish Christian writing in a time when Christianity was swiftly losing its Jewish identity and becoming more Gentile in character and makeup. Robert Funk adds that Mark "develops a sharp polemic against unbelieving Jews, which suggests that Judaism and Christianity are in the process of separating." [Funk, p. 28] The historical context of Mark is therefore far removed (by forty to fifty years) from the life and historical setting ofJesus. The priority of Mark deals with the faith and perseverance of persecuted Christians and not the presentation of the historical Jesus. UnderstandingJesus as an historical figure is not an easy assignment. The reality of this charismatic Jewish reformer is shrouded in the faith testimony of a church that sees Judaism as its adversary. The Synoptic Gospels may share a common view, but they don't always speak as one voice concerning the life, death, and resurrection ofJesus. Still, there are indisputable facts we gain from biblical and extra-biblical sources about Jesus. These facts confirm thatJesus was a GalileanJew, baptized by John the Baptist, who traveled throughout Palestine preaching and healing; that he called disciples and was embroiled in controversy about the temple; that he was . crucified outside Jerusalem by Roman authorities; and that after his death his followers continued as an identifiable movement. [Sanders, p. 11] Sanford Lowe elaborates that Jesus "emerged as a feisty, earthy and life-affirming preacher of hope to the dirt poor and the oppressed, to those who may have lost all hope in living . . . What was the dangerous message he preached? . Jesus sought to affirm the Open Hands 24 spontaneous fullness of life as everyone's birthright, especially for the downtrodden and the poor. His message frequently expressed a 'quiet confidence in the plenitude of creation' and our unbreakable connection to the ource of life." [Lowe, p. 5] esus was not a separatist seeking .. creation of a new religion, but a rmer who sought to change his faith Hion from within. He was a Jew worshiped in the synagogue and ryed Jewish customs and laws. Yet etimes he deviated from the norm igious observance when he felt the .i. .. .mandments of his faith lacked the of divine intent (Mk. 2: 15-28) . this in mind, let us attempt to erstand the religious tradition from hJesus answered the question conmg the greatest commandments. ~tual Notes -us believed that the greatest comandments were a combination of Shema ("Hear") of Deuteronomy nd the law of neighborly love from . icus 19:18. This combination may \... been unique to Jesus' understandof Torah, but the favorable response e scribe suggests a familiarity both nd Jesus shared with a preferred .tion of rabbinic instruction that tened the load of the law. Sherman Johnson states: "The raboved to make aphorisms summing he heart of religion, . .. and there much discussion as to which were weightiest commandments. One i told how Moses gave 613 comdments, but David reduced them even (Ps. 15:1-5), Isaiah to six (Isa. 5), Micah to three (Mic. 6:8), Amos '0 (A.m. 5:4), and Habakkuk to one . 2:4)." Uohnson, p. 523] esus himself may have been influ-ed by Hillel. This acclaimed Jewish '""her, and contemporary of Jesus, mmed up the law in his response to mquiring Gentile who desired a cone statement as to the essence ofJudaT' 1. Hillel replied, "What you would . have done to yourself, do not to d ur neighbor; that is the whole Torah, all the rest is commentary." usner, p. 64] -ummer 1993 Cultural Context The predominant and overarching ethic of the Bible is that of love for God and neighbor. According to Walter Wink, this love ethic "is constantly being brought to bear on whatever sexual mores are dominant in a given country, culture or period." [Wink, p. 1085] Israel and the church's love for God, and God's reciprocal love for them, determined who was their neighbor and how they would relate to the world around and within them. One's neighbor was considered an equal worthy of respect and fair treatment. Since Israel saw itself as a chosen people separated by God from the rest of the world to be a holy nation, neighborly love was first understood as an exclusive right reserved for male Jews (Deut. 15:1-3). This commandment was extended by the Holiness Code of Hospitality to foreigners dwelling in Jewish households. It stated that, "The stranger who sojourns with you shall be to you as a native among you, and you shall love him as yourself; for you were strangers in the land of Egypt. I am the Lord your God" (Lev. 19:34, RSV). The Bible seldom deems women equal to men. Jewish women were considered undeserving of neighborly love (as evident in Gen. 19:8 andJudg. 19:24). Their purpose was to marry, have children, and serve their husbands. Though they were treated as property of their fathers and husbands, Jewish women, by law, were favored over foreign women as wives . Israel's low regard for foreigners, especially during and following the exile, fueled the hatred of its leaders for marriages to foreigners (Ezra 9:1-3; Neh. 10:28-30; 13:23-30). But try as it did, Israel could not rid itself of the fondness many of its natives had for foreign mates. Hating the foreigner became an increasingly difficult task for the Jewish male when the foreigner was his wife, mother-in-law, or father-in-law. While some biblical writers frowned on such relationships, others lauded them as obvious ways God was extending the borders of neighborly love. Yet despite numerous actions to the contrary, this marital prohibition endured and was actively enforced during the life ofJesus. It is important to remember that the great commandments are products of a culture and theological perspective that condoned racism (Ex. 32:2; In. 4:9), slavery (Lev. 25:44-46; Eph. 6:5-9), and the silencing and debaSing of women 25 (l Cor. 14:34-35; 1 Tim. 2:12-15). But such was also the culture and theological perspective from which the Constitution of the United States was created. As the rights of our Constitution were gradually amended to reflect the more inclusive mind of a more diverse American population, so evolved the understanding of the great commandments. The gradually favorable impressions Israel and the church had of the world around them influenced the creation of an amended interpretation of their love for God and neighbor. Though Abraham prevented his son Isaac from marrying a Canaanite (Gen. 24:3),judah, Isaac's grandson, freely married the daughter of Shua, a Canaanite (Gen. 38:2). Though Moabites were denied access to the assembly of the lord (Deut. 23:3), Ruth, a Moabite, married Boaz and became the great grandmother of Israel's greatest monarch -King David. While the anger of Israel burned against foreigners during the exile, Esther, a Jew, married Ahasuerus, king of the Persian Empire, and her influence saved her people from annihilation (Est. 7: 1-10). Though Jews were not to associate with Samaritans, Jesus spoke to a Samaritan woman at Jacob's well, and her testimony about him made her the first evangel of the gospel On. 4). When, in the Gospel of luke, the lawyer asked Jesus, "Who is my neighbor?", Jesus answered with the parable of the good Samaritan who comes to the aid of a Jew (lk. 10:29-37). Such words and actions endorsed the belief of Isaiah that God accepts all "foreigners who join themselves to the lord," for God's house "shall be called a house of prayer for all peoples" (Isa. 56:6,7). These cross-cultural examples of neighborly love, sadly, did not extend to embrace gay men and lesbians by the time the Bible was compiled. The hatred the Bible displays toward homosexual behavior is a hatred of heterosexuals assumed to have lapsed into a sinfulness associated with foreign cult prostitution (Deut. 23: 17). The biblical writers had no concept of homosexuality as an orientation formed in-utero. They believed that everyone was divinely created and intended to be heterosexual, and any deviation from this procreative norm was considered ungodly (lev. 18:22, 20: 13; Rom. 1:2627). Yet the inability, or unwillingness, to procreate was, in fact, the condition of another formerly ostracized group of people -eunuchs. Because of their different sexual orientation and "disability" (due to sterility or castration), eunuchs were believed to be cursed by God and, like Moabites, were excluded from the assembly of the lord (Deut. 23:1). But Isaiah once again countered this intolerance with the belief that God promises full acceptance of eunuchs who are faithful to God's covenant (lsa. 56:4). Furthermore, Jesus acknowledged, in deference to eunuchs, that heterosexual marriage vows do not apply to all people (Mt. 19:11-12), thus removing the taint of sin and divine curse from one's inability or unwillingness to "be fruitful and multiply" (Gen. 1:28). Interpretation Many would argue that if lesbian and gay men were willing to refrain from sexual activity, like eunuchs, they too would be tolerated. They might even add that it is not only homosexual affection that offends them, but also the nonprocreative "waste" of male semen (Gen. 38:9-10). This opinion would surely place them in a diminishing class ' by themselves. In an overpopulated world where millions of people are dying from lack of food , nourishment, medical care, and hOUSing, I doubt that many people would mind if a male sperm were directed to places other than the female egg (like a condom, for instance). The borders of neighborly love need to be further extended. It is unfortunate that Christians, who have already rejected biblical sanctions for slavery and misogyny, fail to comprehend that biblical homophobia is based upon a similar sanction of uninformed and unneighborly prejudice. Jesus desired to know a person's relation to God by being in personal relationship with that individual. He sought to counter the prejudice of his society by being with individuals and people, on a first-hand basis, who were the objects of prejudice -women (lk. 10:38-42), tax collectors and sinners (Mt. 11: 19), lepers (lk. 17: 11-19), foreigners, eunuchs, and others outside the "in-crowd." He knew that his ministry of personal contact with the untouchables of his society would cause division and upset the faith and families of many who followed after him (Mt. 10:34-39). Gay men, lesbians, and bisexuals are the untouchables of our society, and our unneighborly attitudes toward them are sanctioned by biased biblical perceptions. I believe that God's word, while inherent in Scripture, is not confined to it. Neither is it bound by the bias of ancient or modern culture. God's word, expressed in the commandments of love for God and neighbor, speaks to us in every time and place. It guides us in every context of our life in relation to others. It challenges our complacent assumptions of those we fear with reminder that God's house "shall be called a house of prayer for all peoples" (lsa. 56:7). And it cautions us: "Those who do not love do not know God" (1 In. 4:8) .... References Funk, Robert W, editor. The Gospel ofMark: Red Letter Edition. Sonoma: Polebridge Press (the Jesus Seminar Selies), 1991, Johnson, Sherman . The Gospel According to St. Matthew. Vol. 7: The Interpreter's Bible. Nashville: Abingdon, 1951. Gohnson provides the introduction and exegeSiS) Lowe, Sanford. "The Significance of the Work of the Jesus Seminar for Judaism." The Fourth R, Guly 1992):1-9. Metzgel~ Bruce M. and Murphy, Roland E, editors. The New Oxford Annotated Bible (NRSV). New York: Oxford University Press, 1991. Neusner, Jacob. Judaism in the Beginning of Christianity. Philadelphia: Fortress Press, 1984. Sanders, E P. Jesus and Judaism. Philadelphia: Fortress Press, 1985. Wink, Walter. "Biblical Perspectives on Homosexuality."Christian Century (November 7, 1979):1085 Arnold Isidore Thomas is pastor oj the First Congregational Church in Williamstown, Massachusetts -an Open and AJJirming Church. Open Hands 26 E BIBLE AND HOMOSEXUALITY following resources offer a moderate to liberal view.] I, John. Christianity, Social Tolerance, and Homosexuality. Chi0: University of Chicago Press, 1980. en, Bernadette J. "Paul's Views on the Nature of Women and ....emale Homoeroticism." In Immaculate and Powerful: The Female '1 Sacred Image and Social Reality. Edited by C . W. Atkinson et al. 'T'he Harvard Women's Studies in Religion Series. Boston: Beacon ress, 1985, pp. 61-87. [Looks at ancient texts -secular and relious -where lesbian relationships are discussed.) ntr>'man, William L. Dirt, Greed, and Sex: Sexual Ethics in the ~'ew Testament and Their Implications for Today. Philadelphia: .Fortress Press, 1988. rds, George R. Gay /Lesbian Liberation: A Biblical Perspective. -e\\' York: Pilgrim Press, 1984. l"lsh, Victor Paul. "Homosexuality" In Harper's Bible Dictionary. EdIted by P. J. Achtemeier et al. San Francisco: Harper &: Row, 1985, 402 . _.sh, Victor Paul. "Homosexuality" In The Moral Teaching of Paul: Selected Issues. 2nd ed., rev. Nashville: Abingdon Press, 1985, pp. -2-82. sh, Victor Paul. "Understanding Homosexuality in the Bible's Cultural Particularity" The Circuit Rider 15/10:10-11, 12. scheid, John, booklet editor. Christians and Homosexuality -A Discussion of Biblical and Ethical Issues. Updated Edition. Published ,. The Other Side, 300 W. Apsley St., Philadelphia, PA 19144. $5. .:oni, Letha and Virginia Ramey Mollenkott. Is the Homosexual My "cighbor? Another Christian View. San Francisco: Harper &: Row, -~. [Revised edition will be available January 1994.) s, Robin. The New Testament and Homosexuality: Contextual Background for Contemporary Debate. Philadelphia: Fortress Press, 3 . Bishop John Shelby. Rescuing the Bible from Fundamentalism. arperSanFrancisco, 1991. following resources offer a conservative view.] ser, Frederick J. "Homosexuality and the Old Testament." Word and World 10 (1990):161-65. -. Richard B. "Awaiting the Redemption of Our Bodies." Sojourners ~ll)' 1991): 17-21. Hays, Richard B. "Relations Natural and Unnatural: A Response to John Boswell's Exegesis of Romans l." Journal of Religious Ethics 14/1 (1986):184-215. Seamands, David A "A Common Thread of Opposition to Homosexuality Runs Through the Bible." The Circuit Rider 15/10:8-9, 12. SELECTED COMMENTARIES FOR BIBLE STUDY On the Whole Bible Guthrie, D. and J . A Motyer, editors. The New Bible Commentary: Revised. 3rd edition. Grand Rapids: Eerdmans, 1970. [Written from the "unqualified belief in (the Bible's) divine inspiration"; a conservative resource.) Mays, James L. et aI., editors. Harper's Bible Commentary. San Francisco: Harper &: Row, 1988. [Produced in collaboration with the Society of Biblical Literature. Highly recommended .) Newsom, Carol A and Sharon H. Ringe, editors. The Women's Bible Commentary. Louisville: Westminster/John Knox Press, 1992. [Focuses especially on passages and themes which bear in some way on feminist issues.) On Genesis Brueggemann, Walter. Genesis. Interpretation: A Bible Commentary for Teaching and Preaching_ Atlanta: John Knox Press, 1982. Westermann, Claus. Genesis: A Commentary. 3 Volumes·[chs. 1-11,1236,37-50, respectively). Minneapolis: Augsburg Press, 1984-86. On Matthew Harrington, Daniel J ., SJ . The Gospel of Matthew. Sacra Pagina . Collegeville: Liturgical Press, 1991. Schweizer, Eduard. The Good News According to Matthew. Atlanta: John Knox Press, 1975. On Mark Anderson, Hugh. The Gospel of Mark. New Century Bible. Grand Rapids: Eerdmans, 1976. Juel, Donald H. Mark. Augsburg Commentary on the New Testament. Minneapolis: Augsburg Press, 1990. On Romans Achtemeier, Paul J . Romans. Interpretation: A Bible Commentary for Teaching and Preaching. Atlanta: John Knox Press, 1985. Ziesler, John. Paul's Letter to the Romans. Trinity Press International New Testament Commentaries. Philadelphia: Trinity, 1989. ~~mmer 1993 27 Editor: I have just read your Fall 1992 Open Hands. It is very impressive. Congratulations on all you have been doing in recent years, and on being joined by additional denominational groups. I have been at Kirkridge now for 18 1/2 years, and for most of those years we have publicly welcomed gay and lesbian people at our events ... We salute your work in the confidence that the hearts and minds of people within the denominations will open and that gay and lesbian people will finally be welcomed fully into the family of the Church as they already are into the family of God, and courage and every blessing to you. Robert A Raines Director, Kirkridge, Bangor, PA Editor: .. . I am concerned about the attitude I see and hear from gays and lesbians regarding their place in the church. If gays and lesbians leave the church, how can people like me convince congregations that we are lessened by the leaving? ... I can understand the desire to leave, but don't people realize how hard it is to make change from within a system if the very people the changes are deSigned to help are no longer around? I would urge your readers and your writers to discover ways in which we can all work to bring the kingdom a little closer. Charles J . Alkula Landover Hills, MD Editor: I am writing to you to request your assistance in my efforts relating to a human rights issue. In defiance of an international human rights treaty to which it is subject, Bermuda maintains on its statute-books a law (Section 175 et seq. of the Bermuda Penal Code) that criminalizes homosexual conduct between males, even when that conduct occurs between consenting adults .. . While the major Christian denominations present on the island have manifested their desire to see the law rescinded, the African Methodist Episcopal Church does not. This Church counts among its members fully one-third of Bermuda's black citizens and enjoys enormous influence with the island's Government and population . . . . please consider communicating with the clergy (and laity) of the African Methodist Episcopal Church in Bermuda and urge their prayerful reconsideration of their position. William A Courson Bloomfield, NJ Editor: I just finished reading the winter issue of "Open Hands". It's a fine publication, but please allow me one minor dissent. [Mark Bowman] states that heterosexual allies expend their energy proving that lesbians and gay men "can't help being who they are." (Winter 1993, pp 6-7) I suggest that is not the most objective way of expressing the reality of gay sexual orientation. I feel it can more accurately be said that gay sexual orientation is not just some sort of casual preference it is instead an intrinsic part of each individual ... Martin Matson Lincoln City, OR Editor: With all due respect, I found your description of the "exgay" or "transforming" ministries to be incomplete or lacking in objectivity. (Winter 1993, page 11) You mention the "personal pain and trauma for lesbian, gay, and bisexual persons who have diligently tried" changing their behavior or orientation. This sounds like all this change is the sole work- drudgery at that -of the man or woman contemplating such a change, rather than the work of the Holy Spirit with that person's cooperation, as well as the support of a committed ministry or church community ... Secondly, you state that "these (transforming) churches require that changing one's behavior is a condition for acceptance into the church". Is that true? I read (in Transforming Congregation material) of "a love for homosexual persons persons of sacred worth who bear the wounds of fallen humanity and need the sexual healing only Christ can bring." From that statement, I don't picture someone being unequivocally barred from membership, but I don't know for sure . .. Linda L. Scisson Little Rock, AR Editor: I want to congratulate you on the Winter 1993 edition of Open Hands. What an excellent issue! We've ordered a dozen copies for use in our work here in the Pacific Northwest Annual Conference and I'm sure we'll want more soon ... Michael Spencer Simple Justice, Seattle, WA Open Hands 28 , tle",:;e:ttf Ne~f • wt.i1it-:s '""': :. Xl; (\' elcome New Churches . :ine more churches have jOined the menical welcoming movement in the ,\" months. 'HECO CIUNG~ aith UMC Cedar Rapids, Iowa Faith UMC is a closely knit commu" of 75 members with an emphasis or. learning and growing together as Christian community. A weekly Bible udy and a dialogue time after the rmon provide key growth opportuni. Active in many prophetic minises, Faith was the first "sanctuary ,urch" in Iowa and has been involved a "Going Home" project accompany-refugees back to EI Salvador. After reliminary discussion and a visit by .e RCP coordinator, Faith moved kly to become a Reconciling Con:egation because it was consistent with identity and ministry of the congre' Ion. --MOREUG:J Gibson Heights Presbyterian Church Louis, Missouri Gibson Heights' session adopted a olution welcoming all people into e church as fully participating memrs, with both the opportunity and the responsibility for ordination should they be elected to leadership positions, regardless of sexual orientation. According to the clerk of the session, Bonnie MontIe, "We celebrate diversity in our church. An all-inclusive church embraces race, ethnic groups, gender, age, education, economic status, physical or mental challenge, and marital status -we meet this criterion." Palisades Presbyterian Church Palisades, New York "In our hearts, we at Palisades Presbyterian Church have been part of the More Light movement for many years. Now we have made it official," states Jack Hoffmeister) chair of the church's More Light Task Force. This small-town congregation, northwest of New York City, is comprised of families, conventional and unconventional. Members include a variety of persons -scientists, actors, business people, teachers, and others -and lots of kids. Gay people have always been included, a distinguished but indistinguishable part of the church family. Several years ago, when a gay member was nominated for elder, the "definitive gUidance" threatened to disrupt Palisades' tranquil association with the Presbyterian Church (U.s.A). Instead of choosing another elder, the session left a place open for cause for three years. Last year) in response to the denial of the Rev. Janie Spahr's call to Downtown Presbyterian in Rochester, the session decided unanimously to become a More Light Church. Takoma Park Presbyterian Church Takoma Park, Maryland During a mission study three years ago, Tacoma Park recognized the need to determine whether its diversity would include gay or lesbian members. Located in a nuclear-free-zone community bordering Washington, D.C., the church already housed a Central American refugee center and child development center. The congregation also expressed its commitment to justice through a sister parish in Nicaragua and a developing ministry in the area of affordable housing. The session of this congregation, whose members come from at least eighteen different nations and are drawn together because of their enjoyment of God's gift of diversity, spent a day wrestling with this new aspect of inclusiveness. A small committee drafted a More Light declaration which the session adopted and presented to the congregation. Following educational events and a congregational forum, the session voted to become a More Light Church last February. VanBrunt BoulevardPresbyterian Church Kansas City, Missouri "Sometimes the Spirit helps a congregation come together and do the right thing!" says Kirk Perucca, pastor, about becoming More Light. The session of this small, multi-racial, urban congregation, predominately made up of older, blue-collar folks, adopted its More Light statement unanimously. "Becoming More Light has given us new life!" Kirk states. "It has helped us connect with the community in more ways than evangelism efforts have in the past. Honestly, this is the best gift this church could ever receive!" &..T~"'~T~ "T...T...T" OPEN --If-- L AffiRMING :J CONGREGATIONS ....a&.. T~"'~T~ ..T.......T.. OPEN AND AFFIRMING Central Congregational Church Topeka, Kansas Although Central's membership peaked in the 1960s (at more than 1,000 members), its enthusiasm hasn't peaked yet! Its 525 members have been inten- ummer 1993 29 tional about extending hospitality to everyone, its Open and Affirming vote being one expression. Through Central's large building in the inner city, space is offered to groups including the Topeka Center for Peace and justice, the Kansas chapter of the Religious Coalition for Abortion Rights, a tutoring program for inner city youth, a low-income day care center, and the Gay/Lesbian Task Force of Topeka where the pastor is a board member. Recently, members of the church helped bring the AIDS Memorial Quilt to Topeka, which raised $30,000 for AIDS service in the area. New Hope Church of Sonoma UCC Sonoma, California This small church of 12 adult members and 12 children is located in the middle of California's wine country. When begun three years ago, it was deliberately organized as a peace and justice congregation. New Hope has made a commitment to economic justice by deciding to give away half of the church's income (from all sources). These funds support "hands on projects" like the work of an Hispanic bilingual organization. In the fall, the congregation will continue to discern new directions for its ministries! Pakachoag Church Auburn, Massachusetts A suburban, central Massachusetts congregation that has grown and diversified recently, Pakachoag attracts folks seeking Christian community and freedom to explore the challenges of faith and ministry. Its programs include the Pakachoag Church AIDS Support Group and the Pakachoag Community Music School. With great joy and gratitude, it recently dedicated a new church building which includes flexible sanctuary space, offices, meeting areas, etc. Eventually this will be the congregation's new church home and the original building will be used for expanded outreach. Members continue to discuss ways that the church might live its ONA commitment and help other churches interested in the ONA process. University Congo Church UCC Missoula, Montana Located in a community of 50,000, this 101-year-old church has 360 members and a large, active church school. Being in "Big Sky Country," the church knows a lot about "mios" -ministries in open spaces! Hoping to broaden the UCC presence in this expansive area, University Church is considering giving leadership to start a new church in Kalispell (north of Missoula). University Church lost and gained some members after its ONA vote and also has more gay/lesbian people attending. The pastor believes theirs is the only church in Montana of any denomination (other -than UFMCC) to have made a "welcoming" statement. That makes them pretty unique in that part of the country!. Sexuality Still Controversial for Presbyterian General Assembly The 205th General Assembly of the Presbyterian Church (USA), meeting june 2-9 in Orlando, Florida, proved once again that sexuality is controversial whatever the issue. The majority of overtures addressing the "definitive gUidance" that prohibits the ordination of "unrepentant, self-avowed, practicing homosexuals" made their way to the Committee on Human Sexuality. After hearing many hours of personal testimonies offered by persons from a wide variety of perspectives on homosexuality, the committee recommended a three-year churchwide study and dialogue. Despite several attempts at amendments, the Assembly voted 396-155-7 to adopt the committee's report. It states that the current "authoritative interpretation" (new phrase replacing "definitive guidance") of the Constitution prohibits the ordination of openly homosexual members as deacons, elders, or ministers. It strongly urges each presbytery to study issues of human sexuality, particularly relating to church members, ministry, and ordination and to report their results to the 208th General Assembly in 1996. And it leaves governing bodies to decide how gay, lesbian, and bisexual members can openly participate in the studies without jeopardizing their positions in the church. During the Committee on Human Sexuality's report, newly elected moderator, David Dobler, invited gay, lesbian, and bisexual persons to address the Assembly for twelve minutes. About fifty members, deacons, elders, ministers, family members, and supporters stood on the stage and began introducing themselves to the 700 commissioners and just as many visitors. The presentation ended with a brief statement by the Rev. janie Spahr, and the audience responded with a standing ovation. After the committee's report was approved, several dozen people who had earlier been on stage, demonstrated their anger and frustration. They walked among the commissioners singing, 'Jesus Loves Me" and "We Are a Gentle, Angry People" and chanting "You study us to death!" "How long, 0 church, how long?" and "Lift the ban!" Several commissioners and visitors stood in solidarity with the protestors. In other business, the Assembly voted 334-166 to approve the Consultation on Church Union (COCU) despite some commissioners' fears that the church would be forced to recognize the ordination by other denominations of openly homosexual persons. During the report of the Committee on Worship and Sacraments, the Assembly voted against an overture to amend The Book of Order's Directory of Worship to prohibit ministers from participating in the holy unions of same-sex couples. The Assembly approved the Committee on Social Witness Policy's report that calls for the repeal of Colorado's Amendment 2 and that urges President Clinton and Congress to end discrimination based upon sexual orientation in the military. At the same time, the Assembly rejected a commissioner's resolution that would have urged sessions to examine the current Boy Scout policy prohibiting gay youth from joining troops housed in their churches .• Open Hands 30 •••••••••••••••••••••••••••••••••••••••••••••••••••••••••••••••• •••••••••••••••••••••••••••••••••••••••••••••••••••••••••••••• 'T# : Reconciling Congregations Gather for Third Convocation • The theme "Borne on the Breath of God" captured the buoyant spirit ~ nd enthusiasm of the third naVa- n \~~ nal convocation of United Meth~ ~v· ) J) ~~ Reconciling Congregations "The convocation drew 278 -,,~J ~~mbers and friends of RCs from ".fo~~~~:' -::::::,..., cs. to Washington, D.C. for 72 hours of worship, study, training, and . es, with preaching by Mark Bowman, on-Petty, Rev. Bonnie · Beckonchrist, and h were consistently mentioned as high ·-eRend. Dr. Sally Brown Geis (Iliff School of r Tex Sample (St. Paul School of Theology) challe['be~ :mJ aroused participants with daily Biblical reflections. A.:ma Crawford and Dr. Elias Farajaje-Jones (Howard Dhinit)' School) captivated participants with their presentation on affirming diversity. During the Saturday night celebration, Bishop Susan Morrison commended the RC movement for its faithful witness. Forums provided succinct, informative presentations and opportunities for dialogue. Covenant groups offered the opportunity to meet each day with a small group of • colleagues to process information and to share individual faith journeys. Twenty different workshops provided handson training in different reconciling ministries. A rousing • concert featuring Susan Savell, Gene Cotton, and the Lavender Light Gay and Lesbian and People of All Colors Gospel Choir was another highlight. The youth participants toured D.C., visited the Holocaust Museum, talked with congressional offices about lifting the ban on gays in the military, and shared their experiences of ministries with lesbian and gay persons. A special preconvocation colloquy for large-membership churches exploring reconciling ministries drew 55 participants from 20 churches across the country. Again and again participants were overheard expressmg their amazement at the magnitude of this grass roots movement in the UMC. The experience of the weekend is best capsulized by their comments: The RCP convocation is a profound event facilitating the transformation ofour church. The convocation helped me listen to marginalized voices and to examine ways that I, as a heterosexist, must confront my own sin and repent. Rev. Betsy Singleton, Little Rock, AR The convocation is an absolutely invaluable experience for all the people involved -not only does it bring gays, lesbians and heterosexuals together in a loving, supportive and productive alliance; it serves as a source of nourishment and encouragement for people still struggling to become RCs or struggling with their sexuality . .. Elaine Baker, Williamstown, MA Comingfrom an annual conference with no Reconciling Congregations, I was amazed by the evangelical power of a truly welcoming space within the church. I have never experienced anything like it! Rev. Harvey Manchester, Smyrna, DE I have never been to a conference before that had such relevance for the entire church from beginning to end. Rev. Tom Shanklin, Rutland, VT The convocation was spiritually alive. It really showed me what the church can and should be like . .. It made me remember what Christianity is about. Joe Liggett, Toledo, OH So many gifted, joyful, beautiful people! ... The main discovery for me was how far I have to grow into full acceptance of diverSity. Rev. H. Myron Talcott, Colgate, WI Startling contrast with our first convocation which could be fitted in a room 1/4 the size ofour gathering place this time. How wonderful to be growing! Rev. Sally Daniel, Atlanta, GA Mark your calendars now for the Next RC Convocation inJuly 1995 inth Annual Conference !Provides More Light Energy The ninth annual More Light Churches Conference -the first under the newly organized More Light Churches Network, -drew over 100 new and familiar folks to Seventh Avenue Presbyterian Church, San Francisco from May 7-9, 1993. Hosted by Summer 1993 the Bay Area More Light congregations, the conference provided much good food, fellowship, and planning. After opening worship, Robert McAfee Brown, liberation theologian and professor at San Francisco Theological Seminary, delivered a powerful keynote address. Attendees participated in numerous workshops. A panel presentation by leaders of the Network, Presbyterians for Lesbian &: Gay Concerns, and the Coalition for Loving Justice preceded a discussion on developing a truly inclusive church. Then the first annual meeting of the new Network was held, the first board of directors elected and the first mission statement adopted. Singer/songwriter Debra Wood blessed Saturday'S evening meal and 31 after-dinner entertainment was provided by a chorus of women students at San Francisco Theological Seminary, including a few SLUTS (Seminarian Lesbians Under Theological Stress!). Kathleen Jimenez, co-director of La Plaza Resolana in Santa Fe, New Mexico, preached a challenging sermon during Sunday morning worship. And Lisa Larges, a candidate to the ministry who was denied certification because she is a lesbian, closed the conference by charging participants to turn themselves into percussion instruments and use their voices to reform the church! Elected to the Network's first board of directors were: Virginia Davidson (comoderator for advocacy); Lindsay Biddle (co-moderator for administration); Richard Lundy (communications coordina tor); Richard Hasbany (conference coordinator); Harold Porter (development coordinator); Ralph Carter (resource coordinator); and Robert Hettrick (secretary / treasurer). The 1994 conference will be held May 6-8 in the Twin Cities area, hosted by St. Luke Presbyterian Church, Wayzata, Minnesota .• UMs Retain Denver as 1996 Conference Site The Commission on General Conference voted unanimously to retain Denver as the site of the 1996 United Methodist quadrennial assembly, while also proposing that the program include "a witness in support of civil and human rights for all persons." In response to petitions and requests by several UM groups to move the General Conference following the passage of the antigay Amendment 2 in Colorado last November, the commission allowed one hour of testimony each from proponents and opponents of relocating the General Conference during its June 5 meeting in Denver. Asking for relocation were Affirmation: United Methodists for Lesbian, Gay and Bisexual Concerns, Colorado United Methodists Against Discrimination, the Methodist Federation for Social Action, and the board of directors of the Reconciling Congregation Program. The mayor of Denver and several UM leaders from the Rocky Mountain Conference testified for staying in Denver. All speakers expressed opposition to Amendment 2, but disagreed on the best strategy for protest. In its action, the commission stated that "the United Methodist Church can make its strongest possible witness in behalf of the civil rights of all persons by holding the 1996 General Conference in Denver. Our stand places us on the side of the ordinances currently operative in the City of Denver, [and] in support of the Rocky Mountain Conference of the UMC, other groups and persons ... who oppose Amendment 2 and the spirit it represents ... " The commission instructed its Program Committee to consult with representatives of the various groups who testified to "bring recommendations for a UM witness in support of civil and human rights for all persons.". UCCs and Disciples Gather in St. Louis The 13th National Gathering of the United Church Coalition for Lesbian/ Gay Concerns (UCCL/GC) drew a record 136 people to Washington University in St. Louis from July 12-15. Exploring the theme "Unity and Diversity: Gifts to Celebrate, Obstacles To Overcome," participants examined the dynamics of racism, ableism, heterosexism, and other prejudices. Challenging addresses by Peggy Way, Professor of Pastoral Care at Eden Seminary and Mary Webber, creator of the Dismantling Racism Project in St. Louis generated insightful and spirited discussion. On the final day, this Gathering became a joint event with GLAD (Gay, Lesbian, and Affirming Disciples Alliance). The two groups met together for community building, worship, and planning for our "presence" at the national General Synod/General Assembly which brought together 12,000 members of the UCC and DiSciples of Christ. At the Synod/Assembly, UCCL/GC, GLAD, and the Open and Affirming programs of both denominations hosted joint booths in the exhibit hall. A highlight during the Synod/Assembly was the UCCL/GC and GLAD banquet, attended by over 450 people! The speaker, Michael Kinnamon, Dean of Lexington Theological Seminary, the Coalition choir, and the recognition of seventytwo Open and Affirming churches/ministries made for a moving and memorable evening .• Open Hands 32 Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Open Hands Vol 9 No 1 - Biblical Interpretation: Beyond Judgement to Love https://exhibits.lgbtran.org/files/original/ef83d95f0555207ccd9f6008951d4f17.pdf 9dca016200ca38c6da8eabe3b591dade Issue An issue of a recurring publication. Volume Number The volume number of the issue 9 Issue Number The number of the issue (within a volume) 2 Publication Year The year the issue was published 1993 Publication Date The date the issue was published Fall Text Any textual data included in the document Open Hands is a resource for congregations and individuals seeking to be in ministry with lesbian, bisexual, and gay persons. Each issue focuses on a specific area of concern within the church. Open Hands is published quarterly by the Reconciling Congregation Program, Inc. (United Methodist) in conjunction with More Light Churches Network (Presbyterian), Open and Affirming (United Church of Christ), and Reconciled in Christ (Lutheran) Programs. Each of these programs is a national network of local churches that publicly affirm their ministry with the whole family of God and welcome lesbian and gay persons and their families into their community of faith. These four programs -along with Open and Affirming (Disciples of Christ), Welcoming (Unitarian Universalist), Supportive Congregations (Brethren/ Mennonite), and Welcoming and Affirming (American Baptist) programs -offer hope that the church can be a reconciled community. Open Hands is published quarterly. Subscription is $16 for four issues ($20 outside the U.S.). Single copies and back issues are $5. Quantities of lO or more, $3 each. Subscriptions, letters to the editor, manuscripts, requests for advertising rates, and other correspondence should be sent to: Open Hands 3801 N. Keeler Avenue Chicago, IL 60641 Phone: 312 / 736-5526 Fax: 312 / 736-5475 Member, The Associated Church Press © 1993 Reconciling Congregation Program, Inc. Open Hands is a registered trademark. ISSN 0888-8833 @ Printed on recycled pape1: Resources Jar Ministries AJJirming the Diversity oj Human Sexuality ANALYZING THE RIGHT Building a Theocracy: Philosophy and Strategies of the Right .................................................. 4 Mary Jo Osterman Confronting Fundamentalism ............................................................... 7 Virginia Ramey Mollenkott The Fanatic's Illness ............................................................................... 10 Connie Lofgreen Race and the Religious Right ............................................................... 12 Scot Nakagawa Do Gays Seek Special Rights? ................................ .... ...................... 13 Mark Bowman The Antigay Agenda ............................................................................... 14 Jean Hardisty . Key Organizations of the Right .................................... ......................... 16 Watchdog Groups ............................................................................. 17 SUSTAINING THE SPIRIT Remembering: A Litany of Many Voices .... ........................................... 18 Carol Larson RESPONDING TO THE RIGHT Preaching Grace/Transforming Condemnation .................................. 19 Christine M. Smith Educating Ourselves .............................................................................. 22 Caring for Our Own .............................................................................. 23 Susan Thornton The Church Responds with Action ...................................................... 25 Simple Justice Michael Spencer and Sue Sherbrooke Local Clergy Organize in Maine Bill Gregory Ecumenical Organizing Jimmy Creech Ten Steps for Organizing ....................................................................... 27 RESOURCES ................................................................................................... 27 LETTERS TO THE EDITOR ........................................................................... 29 MOVEMENT NEWS ....................................................................................... 30 2 Open Hands --- Responding to the Right: Strategies for Change The strategy of the Religious Right includes a major antigay agenda, which in reality masks a much larger agenda: by the end of the century they expect to be in control of the major institutions of our society. Their threat to Christianity and to democracy is potentially dangerous. The dilemma we face is complex. How do we acknowledge the reality of the Right without giving it more credit and credibility than it deserves? How do we engage the Right while speaking and responding with the integrity of our own values of peace and diversity? Finally, how do we organize to confront and counteract the basic assumptions, values, and tactics of the Right? Because the Right takes many forms, our understanding must be broad and our responses necessarily varied. In this issue of Open Hands we offer a variety of perspectives on who and what the Right is, what motivates them, and how they work. We also offer a variety of responses and strategies for you to consider. This issue is heavy and intense at points. Keep turning to page 18 to REMEMBER! Mary Jo Osterman, Editor ProgramCoordinators Mark Bowman Reconciling Congregation Program, Inc. 3801 N. Keeler Avenue Chicago, IL 60641 312/736-5526 ~"''''''''''''''.Q Ann B. Day rA.................., OPEN Open and Affirming Program !I!~~!!~ ~...........Q P.O. Box 403 Holden, MA 01520 508/ 856-9316 rA.................., o Brian Knittel Reconciled in Christ Program 2800 Buena Vista Way Berkeley, CA 94708 510/841-6990 <:;:!-· ···::::*· ~\ .{ Lindsay Louise Biddle More Light Churches Network T 3538 22nd Avenue, S. Minneapolis, MN 55407 612/ 724-5429 Publisher Mark Bowman Open Hands Editor Mary Jo Osterman Illustrations Christopher Wild Layout I Graphics I Typesetting In Print -Jan Graves Editorial Advisory Committee Reva Anderson, Toledo, OH Peg Beissert, Rolling Hills Est., CA Ann Marie Coleman, Chicago, IL Dan Hooper, Los Angeles, CA Derrick Kikuchi, Daly City, CA Samuel E. Loliger, Buffalo, NY Shawndra Miller, Goshen, IN Dick Poole, Oak Forest, IL Caroline Presnell, Evanston, IL Emilie Pulver, Chicago, IL Irma C . Romero, Chicago, IL Paul Santillan, Chicago, IL Martha Scott, Chicago, IL Fall 1993 3 8\J'LO'\\\:C~: 1'8£OCII. .....PhiiOSOPhy &Strategies By MaryJo Osterman of the Right M any people assumed in the late 1980s that the Religious Right movement was disintegrating. Pat Robertson had failed to get the presidential bid.Jerry Falwell's Moral Majority had collapsed. Televangelists Jim Bakker andJimmy Swaggart were brought low by public sex scandals. In 1990, Michael D'Antonio published Fall From Grace -The Failed Crusade ofthe Christian Right in which he concluded: With the demise of Robertson's campaign came the death of the Christian Right's political hopes. The born-again movement soon ceased to be a significant religious or social force as well. 1 Not so! The Right was merely reforming itself -again. A Little History This latest "demise" of the Right was not its first. As the Coalition for Human Dignity notes: In 1964 when Lyndon Johnson soundly defeated conservative Republican presidential nominee Barry Goldwater, it looked as if the American right was dead. The civil rights movement, the mass protests against the Vietnam War, . the women's movement and the Nixon administration only seemed to confirm that verdict. 2 Before and after Goldwater's defeat and during the heyday of the ciVIl rights movement of the 1960s, conservatives were busy organizing, building an agenda in reaction to civil rights. Finally, in 1968 Alabama Governor George Wallace ran a third-party candidacy which marshaled the conservative Southern white vote. Their tactic then was reactionary: appeal to the conservative white voters' racism by attacking desegregation and the civil rights movement.3 Suzanne Pharr of the Women's Project has observed that While both the Christian Right and the civil rights movements of the 60's were church-based, they were completely opposite in point of view. The civil rights movement put forth the message that true democracy calls for justice, liberation, and participation,...giving hope to disenfranchised people ... The white Christian Right movement put forth the message that inclusion and participation by diverse groups will destroy the old order of the 40's and 50's when segregation was legally enforced, male authority was unchallenged by women as a class, and lesbians and gay men were invisible. It called for a return to the past.4 As the women's movement, the gay and lesbian liberation movement, and the movement for sex education in the schools all gained momentum in the 1970s, the Christian Right emerged as the Moral Majority -again with a reactionary agenda. Televangelists and their electronic churches mobilized the fundamentalist and evangelical religiOUS communities as a solid section of the Right. However, despite Nixon and Reagan elections, the New Right did not really "come into its own" until 1988 with the election of George Bush.5 So far, the Right's tactics had been ones of reaction to the liberal, democratic forces at work in the U.S. However, in the early 1980s the first of two strategic shifts began: The New Right attempted to reframe debate and take control over the language of civil rights, to become a proactive movement instead of a reactive one. The rhetoric was reformed: resistance to reproductive rights became "prolife," opposition to sexual freedom became "pro-abstinence" ... antifeminist became 'pro-family".. . [and antihomosexual became] "special rights for none... equal rights for all."6 The second major shift in strategy came in the mid-1980s. Now proactive instead of reactive, the New Right shifted its image from being the Moral Majority to being the new oppressed minority. They no longer were the "guardians of the moral order" but rather the victims of affirmative action, the victims of militant gays and lesbians, the victims of special interest groups. The Right began to conceive of itself as revolutionaries, victims bent on gaining back their old pre-feminist, pre-civil rights, pre-gay liberation, pre-diversity world.7 In the midst of these two shifts, we witnessed the losses of the Right in the national political arena, and some of us predicted their demise . However, the Right was merely shifting tactics again moving from national politics to local polities to carryon their "revolutionary" agenda -and with some success. At least 500 candidates for federal, state, or local offices were supported by the ReligiOUS Right in the 1992 elections. Over 40 percent of those candidates were elected, according to Phillip Frazer of The Washington Spectator. Why is this important to those of us who profess to be either more moderate or more radical? Because, says Frazer, These candidates and their supporters are united in a movement whose professed goal is to take over our political institutions and change our society at every level.s The stakes are very high, indeed. The New Philosophy Early fundamentalist and evangelical leaders of the ReligiOUS Right catered to an audience who believed that "the things of this world" were Satanic and that little could be done until the Open Hands 4 Second Coming of Jesus. However, many current leaders of the Right are gUided by a different philosophy called reconstructionism.9 In fact, based on this new philosophy, current leaders of the New Right have forged a new consensus and a loose political coalition. They claim to be the true Christianity, with a biblical mandate to "reclaim" the country from militants and humanists. Reconstructionism, the philosophy which gUides them, takes several shapes (Dominion theology, Kingdom theology, Biblical Law revival). It rests on a belief in a biblical mandate to build the Kingdom of God here and now on earth rather than waiting for the second coming ofjesus to judge the world and bring in the Kingdom. Reconstruction is about building a theocracy, not a democracy. According to Skip Porteous, the tenets of this new philosophy of Reconstructionism include: • God's law, as 'revealed in the Bible, should govern every area of life; • local government should rule; • prisons could virtually be closed if serious offenders were executed, and if less serious criminals worked to make restitution for their crimes; • capital offenses, requiring the death penalty, should include unrepentant homosexuality, abortion, and adultery; • pornography in any form should be eliminated; • schools should be run by churches, and property taxes should be abolished; • husbands should be the heads of the household, and women and children should be subservient. lO Every philosophy or political stance except their own is under attack by the Right: feminism, humanism, socialism, science, New Age thinking, atheism, civil rights for gays, lesbians and bisexuals, reproductive choice, and all non-Christian religions or spiritual diSciplines, such as Hinduism and wiccan spirituality. The Religious Right is, in reality, a political movement, masquerading as true Christianity. TFive Strategies o obtain their goal of totally ruling our society and its institutions, the New Right relies on five major strategies: voter turnout, stealth tactics, demonization of opponents, racism tactics, and censorship Voter Turnout. Voter turnout as a strategy is based on the "15 percent solution" which Greg Goldin describes this way: Even in a well-attended presidential election, only 15 percent of eligible voters determine the outcome. Here's the simple math: about 60 percent of the qualified electorate is registered, and only half of them vote. Half again of that 30 percent determines the outcome, hence the all-powerful 15 percent. ll According to Christian Coalition National Field Director Guy Rodgers, in low-turnout elections such as those for school board, city council, and county @ .~':, ::;::::: . '''"; '/~·<:"l'.sr:;.-/*i'4¥ii ;;:;,< commissions, this number drops to 6 or 7 percent. Says Rodgers, We don't have to worry about convincing a majority of Americans to agree with us. Most of them are staying home and watching 'Falcon Crest.'12 The Right is more concerned with voter turnout at local caucuses and elections than national ones. As Ralph Reed, the Christian Coalition's executive director and chief strategist, maintains ...[the] Christian community got it backwards in the 1980s. We tried to change Washington when... the real battles... are in neighborhoods, school boards, city councils and state legislaturesY Pat Robertson, in his book The New Millennium, claims that ...with the apathy that exists in our nation.. .If we have as few as 75100 people in each county we could become the most powerful political influence in the state.14 People for the American Way quote Steve Baldwin of the California Pro-Life Council as follows: The theory is there are enough Christian voters out there to win most races if they register, vote and vote for who they're supposed to vote for. IS The Right taps conservative churches (including pro-family Roman Catholics) to get out that 15 percent vote for their candidates. They claim a built-in mobilization factor, noted by Reed: The advantage we enjoy is that liberals and feminists don't generally go to church; they don't gather in one place three [sic] days before the election. We can print 25 million voter guides and insert them in the bulletins of 10,000 churches across the country. We can mobilize the people; we can send the message.16 Reed claims the Christian Coalition has created a computer file of 1.6 million constituents. He also claims that thousands of voters were registered right before or right after the offering...[when] we pass Fall 1993 5 voter registration materials right down the pews. Everyone fills them out and when the offering plate goes down the pew, in addition to their contribution to their local church they throw in their voter registration card.17 They have also leafletted church parking lots and handed out materials in front of supermarkets, including thousands of copies of their lurid video called The Gay Agenda. Stealth Campaigning. The Right has embarked on a "stealth campaign" (also called "the San Diego model") as their tactic for putting forth candidates for office. Following its successful use in San Diego in 1990, Reed claimed that stealth is just good strategy It's like guerrilla warfare. Ifyou reveal your location, all it does is allow your opponent to improve his artillery bearings. It's better to move quietly, with stealth, under cover of night. You've got two choices: You can wear cammies and shimmy along on your belly, or you can put on a red coat and stand up for everyone to see; It comes down to whether you want to be the British Army in the Revolutionary War or the Viet Congo History tells us which tactic was more effective.1s Stealth tactics involve running candidates for office without identifying them as members of the Religious Right. Lying by omission, stealth tactics also involve having candidates fOCUSing on alternate, "less volatile" issues as a camouflage for the candidates' real concerns; e.g., tax issues instead of abortion, or the spread of AIDS instead of the biblical mandate against homosexuality. Demonization Tactics. The third tactic of the Right involves demonizing their opponents (liberals, feminists, opposition candidates for office, gays and lesbians, moderate and liberal churches, etc.). Examples of this tactic can be seen in the tabloids and videos of the Right which depict all gays and lesbians as extremely promiscuous, engaging in bestiality, having sex with children, etc. Demonization can also be heard in Pat Robertson's comment that feminism is a socialist, anti-family political movement that encourages women to leave their husbands, kill their children, practice witchcraft, destroy capitalism, and become lesbians.19 Racism Tactics. The racism of the Right has also become "stealthy." While suddenly professing to be the supporters and friends of people of color, the Right in reality is just continuing to practice racism in a new form. On the one hand, ultraconservative, antigay, football coach Bill McCartney (University of Colorado, Boulder) announces that Christianity must now work on racism (as if no Christian ever had). On the other hand the Right's current antigay arguments about special rights and "true minority status" involve considerable racism. As Scot Nakagawa points out (see p. 12), the Right's attempts to promote the myth that only people of color have civil rights are based in racism. The Right is not a champion of civil rights; their pose is just that. It's another aspect of stealth campaigning: pretend to be who you are not; pretend to support what you do not truly support. Censorship. A fifth strategy of the Right is control of information and censorship of all views but their own. Again, stealth tactics are being used. Instead of naming directly their goal of having a very narrowly-defined sex education course taught in the schools, they oppose a curriculum because it "usurps parental privileges," or it "recruits children to homosexuality." Instead of directly naming their racist and sexist goals of returning to the past when white, heterosexual males ruled, they attack a diversity curriculum as being "antifamily." All of these so-called "ground war" tactics are supported by Robertson's mass media TV appeals on The 700 Club and through ads such as those on CNN. Together, they constitute the New Right's new approach to achieve a theocracy in this country -a form of government which may ultimately proVide "special rights" for them -and anti-civil rights for everybody else. T NOTES 1Skipp Porteous, "Swat Teams forJesus, "Challenging the Christian Right: The Activist's Handbook (Great Barrington, MA: Institute for First Amendment Studies, 1993), p. 9. 2Jonathan Mozzochi, GilI.ian Leichtling and Steven Gardiner (Coalition for Human Dignity), "The New Right and the Religious Right, " Fight the Right Action Kit (Washington, DC: NGLTF, 1993), p. 11. 3Ibid., pp. 12-13. 4Suzanne Pharr, 'The Christian Right: A Threat to Democracy," Transformation September/ October 1992, p. 2. 5Mozzochi, ibid., P. 12. 6Ibid., p. 13. ilbid. 8Phillip Fraze1~ "The Radical Right: The Stealth Crusade," The Washington Spectator, 15 March 1993, p. 1. 9See Porteous, pp. 10-11; Fred Clarkson , "HardCOR," Challenging the Christian Right, pp. 23-27; and Bruce Barron, Heaven on Earth? (Grand Rapids:Zondervan, 1992). lOPorteous, ibid. p. 10. 11 Greg Goldin, "The 15 Percent Solution," Challenging the Christian Right, pp. 63-64. Also see £1i11 Saberi, "From Moral Majority to Organized Minority: Tactics of the ReligiOUS Right," Christian Century, 11 August 1993, p. 782. Reed's quote is from the New York Times, 27 October 1992. 12Saberi, ibid. Rodgers' quote is from Nation, 27 April 1992. 13Frazer, op. cit.. P. 2. Hlbid. 15Matthew Freeman, The San Diego Model: A Community Battles the Religious Right (Washington, DC: People Jar the American Way, 1993), p. 16. 16Saberi, op. cit. lilbid ., P. 783. 18Freeman. op. cit., p. 18. Reed was quoted by the San Diego Times, 22 March 1992. 19Robertson's quote is Jrom a Jundraising letter. Full letter is reprinted in Appendix C, Challenging the Right. Mary Jo Osterman, Ph.D, is editor oj Open Hands and aJree-lance writer and workshop leader. 6 Open Hands cc®11Will@lli~~TI~ By Virginia Ramey Mollenkott thOugh I became aware of my lesbianism by age eleven, I did ~not begin to challenge my fundamentalist belief-system in a profound way until my mid-thirties. I remember the incident that launched me on my journey of liberation, which for a Protestant fundamentalistl must at least begin as a biblical journey. I was reading a feminist book in which the author claimed that there are two different \'ersions of creation in Genesis 1 and 2. I had read Genesis hundreds of times, and I was sure that this author was wrong. So I made a dive for my Bible and discovered that indeed there are two plots. This discovery caused me considerable shock and dismay. I had a Ph.D. in literature, and I realized that I would never have read Milton or Shakespeare in such a sloppy way. Yet here I was, being truly careless with the Bible , which I believed to be the inerrant Word of God. What had happened to me? What had happened was what happens to everyone who is reared in biblical fundamentalism or who experiences a total conversion into the fundamentalist worldview. I had learned to read through the fundamentalist interpretive grid that screens out anything that might interfere with the belief that the Bible is free of all error and contradiction. Just as a horse wearing blinders cannot see the peripheral motions that might make it skittish, a fundamentalist looking through the "inerrancy grid" cannot see the evidence that the Bible contains a variety of perspectives and approaches, worked out across centuries of human experience. It took courage for me to begin to apply the perspectives of scholarly and contextual reading to the Bible. I was afraid that if I read the Bible with the same care that I gave to "secular" literature, the whole basis of my belief system would collapse. I was right: my fundamentalist interpretive grid did collapse. However, I discovered faith in Fall 1993 the process -a deepened, broadened, heightened faith through the several decades of Bible study that have ensued. Born-Again: An Act of Will A popular misunderstanding about fundamentalism is that it is based on a profound personal experience of God's love through Jesus Christ. On the contrary, fundamentalism is essentially a rationalistic and cognitive form of religion. It stresses making an act of the will regardless of one's feelings; and that may well amount to a denial of reality, because feelings inevitably impact every concept and relationship. Rationalistic thinking is "the practice of guiding one's actions and opinions solely by what seems reasonable." (Webster, emphaSis mine) Ultimately, however, extreme rationalism becomes highly irrational because it ignores emotions and invalidates experience. Why do so many people imagine that fundamentalism is based on profound emotion and genuine experience? The answer, I think, is that many people are seduced by the language of fundamentalism into believing that everybody has had a profound first-hand experience of God's grace in their lives. The hymns, the prayers, and the testimonies all claim that the experience is direct and authentic. However, in fundamentalism, the born-again experience is often a cognitive assent to a set of propositions about the Bible, about Jesus, about the sinfulness of the self, and about whatever interpretations of the Bible are yielded up by the inerrancy grid. Far from having a direct personal experience of God's gracious presence in her life, the fundamentalist is told to distrust her own experience on the basis of such biblical passages as Jeremiah 17:9: ''The heart is deCeitful above all things, and desperately wicked: who can know it?" For years I could not believe anything that came out of my own deep self because I had memorized that verse and others like it and was convinced that at the very core of me was corruption. As a counselor at the Billy Graham Crusades and as a Bob Jones University soul-winner, I was taught to have penitent persons pray after me a prayer asking the Lord Jesus Christ to wash away their black sins and place in them His nature, a new nature (the New Man) which. would render their hearts white and pure. (I trust that the racism and sexism of that prayer are obvious to everyone.) Once a person had repeated this prayer, phrase by phrase, I was taught to assure them that they had been born again, even if they did not feel any different from five minutes ago. That was an important part of our pitch. Even if the convert did not feel any differently, he or she was, in fact, different for all eternity. Of course, converts must then join a church which teaches everything through the inerrancy grid so that they will learn to obey the Bible in all areas of life. People would understand fundamentalism better if they distingUished between the quiet holistic experience offaith and the intellectual noisy rationalism of mere belief Fundamentalists are forced to believe what they are told the Bible says, even if their instincts and feelings flatly deny what their pastors tell them the Bible is saying. That's why they are sometimes shrill and cruel: the internal dissonance can be painful. Fundamentalism is rationalism that cloaks itself in the language of experience. When a person has had an authentic faith experience, he is able to listen with an open mind to diverse points of view without feeling threatened. But if a person's worldview is based only on rationalistic belief in an airtight, limited, prepackaged belief-system, then the better the evidence that somebody else introduces about an alternative approach to reality, the greater 7 the distress -and the more necessity for a Bible-thumping insistence on absolutes. Selective Literalism The commitment of fundamentalism to biblical literalism is not literal acceptance of every passage in the Bible. Rather, it is a highly selective process that takes literally the passages that seem to support the fundamentalist worldview, but usually ignores those passages that might undermine that worldview. I call this method the supermarket approach to the Bible. Fundamentalists put into their cognitive shopping-carts whatever passages seem to suit their preconceptions and simply leave on the shelf those passages that seem less gratifying. For instance, I once asked a fundamentalist preacher in my church how he interpreted Galatians 3:28 (no male or female in Christ), since women were not allowed to speak or pray or even ask questions in public meetings. This preacher had repeatedly claimed to be preaching "the whole counsel of God." He shrugged off my question, saying he had no idea of its meaning in a tone couldn't care less. Incidentally, as a teacher of literature I must say that the supermarket approach is no more honest or attractive when liberals or feminists or lesbigay theologians use it than it is when fundamentalists do. The only honest way to interpret a book (any book) is to confront every passage in relationship to every other passage and in relationship to the author and culture from which it sprang, as well as in conscious relationship to the interpreter's own preconceptions and culture. All of us wear an interpretive grid when we read. The idea is to be conscious of our grid and honest about it, and honest about the hermeneutical principles we are following, and faithful in applying them to the passages we don't like as well as to the passages we like . The fundamentalist supermarket approach to the Bible blinds people to contrary evidence once they have consented to the doctrine of inerrancy. This doctrine encourages people to read the books of the Bible, which were writ- indicating that he Eph.5:21 (jen. 3:17·19 . Lev. 20:18 ten over a period of ten centuries, without taking seriously their diverse historical and cultural contexts. It is possible to hear preaching that treats every passage as if it were contemporary with every other passage. Fundamentalists even ignore historical context selectively . For instance, in leviticus 18 and 20, both male homosexual acts and heterosexual marital intercourse during the woman's menstrual period are prohibited. However, in their sex manual, contemporary funjL::: ::::::r::::::::::::::: .:.::.:,:.:::.::,:: ::.:.:.::::,::,:,:.:,::.:.:::.:.:::: ::':: ':::::::::: ::::::.:,:,:,:::.:.:;::.-, .••...•.•..•;.:-...~.,.:...• ): :l::~~;~:~.. damentalists Tim and Beverly leHaye promote literally and absolutely the prohibition against male homosexual acts but permit heterosexual intercourse during a women's menstrual period. They permit the latter because times have changed and we now understand hygiene in a different way. Fundamentalists also selectively recognize figures of speech in biblical literature. "If your hand offends you, cut it off" is recognized as metaphoric. (We may be grateful for that.) But the "sonship" and "brotherhood" of believers is taken as literal, so that androcentric language is required for faithfulness. "Take, eat, this is my body," is recognized as metaphor, but "nobody comes to God except by me" is taken literally and forces fundamentalists to proselytize even if it violates their deepest instincts. Fundamentalists are particularly selective about paying attention to the literary genre of any given biblical passage. The Song of Solomon is recognized as an erotic poem celebrating marital love. (I have looked in vain for evidence that the lovers were married' nevertheless, I am grateful for the recognition that the Song is erotic poetry.) By contrast, Genesis I and 2 are treated as if they were scientific textbooks assuring us that everyone is born heterosexual and will be fulfilled through fruitful marriage. In addition, fundamentalists are forced by their inerrancy-grid into ignoring the flow ofgrammar in certain passages. They can't allow themselves to see that the Ephesians 5 passage about wives and husban ds is grammatically and logically governed by the lead-in verse, EpheSians 5:21: "Submitting yourselves one to another in thefear of God. " I have heard fundamentalist preachers claim that although mutual submission is required of Christian males and females generally, it does not apply to married couples, where the woman must be the only one to submit. Furthermore, fundamentalists are forced by their belief in inerrancy to avoid placing apparently contradictory passages side by side. If you believe the Bible never contradicts itself, then Open Hands 8 "Thou shalt not kill" (so important in the abortion controversy) does not bear close comparison with the many commands in the Hebrew Scriptures to kill Canaanites or to kill various social offenders. In the Christian Scriptures, Paul's remarks about obeying the government do not bear close comparison with other passages that describe Paul's own acts of civil disobedience. Studying such passages together, I have discovered, yields creative ethical stimulus. However, it can rarely happen in a right-wing context. Finally, fundamentalists are forced to be selective about which details to emphasize in any given biblical narra":':e. For instance, in Genesis 3 (the story of the fall) the judge said to Adam at he would have to earn a living by e sweat of his brow and would have o eat thorns and thistles. To Eve, the Judge said that childbearing was going be painful. During human history ere was never any hesitation about -·sing labor-saving devices to alleviate ·-e sweat on the human brow, and no ndamentalist I know of sticks to a -et of thorns and thistles. However, storically there was whole lot of hesi.ation about lessening the pain ofchildrth. There's no integrity in interpreting assages selectively; that is, upholding orne statements as absolute, and rearding others in the same passage as ompletely relative. For the fundamen ·a~ist, however, such selectivity is a mater of life and death since their whole elief-system stands or falls as a unit. Suggestions For Dealing With Fundamentalism . ere are six suggestions for dealing with fundamentalism. H (1) Do not put down belief in the divine inspiration of the Bible and do not speak of textual interpolations (that is, the fact that scribes inserted material in the process of transmission, thus altering the original text.) At least, do not speak of these things until trust is firmly established. Instead, point out that the Bible is not a magic book. If the Bible were magic, it would automatically translate itself into the language and the reading level of everybody who Fall 1993 picked it up. However, since God chose to work through human authorship and human languages and human translators, all of us are obliged to try to understand biblical scholarship. We must attempt to understand the changing definitions of words and discoveries in various fields of human scholarship that impact our understanding of Scripture, as well as individual attitudes of the human agents through whom the Scriptures were given to us. (2) Point out that to deny the human aspect of Scripture is as erroneous as denying the human aspect ofjesus. Either stance amounts to a denial of incarnation and embodiment. (3) Raise respectful but insistent questions about the passages that have been denied or ignored and about the other selectivities I have mentioned. Instead of discounting Scripture, go into it in great depth with great contextual awareness and human honesty about your own interpretive grid. For me, the normative statement of Scripture is: "Thou shalt love thy neighbor as thyself." It was given to us by Moses (Leviticus 19: 18); often reiterated by jesus (Matthew 19: 19, 22:39; Mark 12:31; Luke lO:27); upheld by Paul (Romans 13:9; Galatians 5: l4); repeated by james (2:8); and implied in dozens of other passages. That's norm enough for me! Reading through this lens constitutes a "liberation grid." (4) Ask questions that will reveal how well the belief-system is holding up in real-life situations. What is the fundamentalist feeling about the pastor's recent and serious car accident? About the birth of a deformed baby? About the destruction of their home by fire or flood? Is the beliefsystem sustaining the sufferer and his or her caretakers? If so, in all decency, support that. If not, there may be an opening for a more liberating faith to enter. (5) Remember that people cannot understand a moral development more comprehensive than their own. So it is futile to expect an externally rule-bound person to comprehend the integrity of a serious situation ethicist. (6) Engage in the type of "fancy footwork" that jesus did when confronted with trap-questions by the fundamentalists of his day. (See Matthew 19:3-9, where jesus neatly avoided the either-or dilemma posed by the rabbis about divorce by refocusing the issue.) Treat fundamentalists' questions with respect, but try to strike through the mask to the underlying and unspoken assumptions, all the while seeking out approaches and language that will be comprehensible to the fundamentalist mind. Above all, we must keep ourselves centered through prayer and meditation. We must pray for our fundamentalist counterparts, asking that life teach both them and us those humanizing lessons that put us in touch with our deepest feelings. It takes people who are in touch with their own pain to genUinely care about the pain in Central America, or South Africa, or the suffering ofpoor or marginalized people here in the United States. The spark of faith can jump only in an atmosphere of love, but the spark is generated by friction. We need patience in confronting fundamentalism -but it must be a revolutionary patience. T NOTES lFor further reading, see Jack B. Rogers and Donald K. McKim, The Authority and Interpretation of the Bible (New York: Harper & Row, 1979). This article is adapted from a 1987 presentation at the National Council of Churches' headquarters that subsequently appeared in the CALC Report (Clagy and Laity Concerned), Fall 1988. Virginia Ramey Mollenkott, Ph.D. is an Episcopalian . She is professor of English at the William Paterson College of New Jersey in Wayne. Active in lesbian and gay Christian liberation, she has published eleven books. 9 TAE FANAT'C'S 'llNESS By Connie Lofgreen "Mom, why does Ted Phillips (not his real name) hate gays so much?" asked my daughter, Lyda, as I drove past the protest site of the local antihomosexual group. The "Phillips," as they are known In Topeka, were holding signs: "God Hates Gays," "Gays Deserve Death," "Fags Burn in Hell" etc. My daughter's emphasis on why warned me In a word "No heavy lectures, Mom, Just real answers." "He's mentally ill," I said. "Intense hate for those who have done him no harm is a symptom of mental illness. Mentally healthy people sometimes disagree strongly but they respect each other's right to a different opinion instead of wanting them dead for it." Nice words, I thought, but even as I gave Lyda a tidy explanation the brutality of the hate words made me cringe. I wondered if my thirteen-year-old daughter was skeptical about growing up in a world where people often hate viciously and where the innocent become their targets. "God doesn't hate anybody," she continued. The contradiction between the Phillips' devotion to God (their base of operation is their neighborhood church) and their harassment of homosexuals was not lost on Lyda. Their illness was showing through a thin veneer of religiosity. "My point exactly, Lyda. It just doesn't compute, does it?" I reminded her that other Topekans were highlighting the contradiction with bumper stickers that read "Hate is Not a Family Value." When we confront fanatics, it is this incongruity or cognitive dissonance that often lures us into useless debate and confrontation. Words of reason and stories of our own positive experiences with gay men and lesbians bounce off the impenetrable fortress of rigid opinion and we feel helpless in the face of a violent tongue-lashing about immorality. This rigidity is another symptom of mental illness -a relentless insistence that there is one, and only one, correct viewpoint -theirs. If we don't agree , we are deemed worthy of annihilation. Rendered speechless and powerless, our own fear and anger toward the antagonists (and perhaps our own hatred) well up. I witnessed this phenomenon recently when my good friend , who is usually gentle and rational, became so angry that he said, "Ted Phillips just needs to be shot. He's crazy. Nothing else will stop him!" Now we are imagining murder. We are brought full circle back to our own shadow side -our own capacity for rage and even violence towards those we perceive as too different from ourselves. Each of us, if we look deeply into the face in the mirror or into our own hearts, will find the shadow beneath a thin layer of cortex. This cortex (the brain center for thinking and judgment) is easily unplugged by intense emotions or chemicals. Perhaps we have more in common with these haters than we like to admit? My discomfort grows with the thought. Antihomosexuals ' employ several psychological tools to protect their "interpretive grid" (see Mollenkott's article) from a full and open reasoning process -and from their own and others' emotions. These tools (called defense mechanisms by mental health practitioners) include denial, rationalization, and projection. Everyone uses these defenses at times to protect themselves from perceived threats, losses, or too rapid change. Denial abounds in the alcoholic family where the realization that "Dad's drinking a little too much" is really advanced alcoholism would send shoc . waves through the marriage that migh' blow the family apart. Rationalization (making up excuseto avoid the real issues) is also common. The adolescent who blames h15 poor grades on "stupid teachers" and "boring classes" is rationalizing. Wit maturity he comes to accept more responsibility. Ifunable to do so, his blaming may advance to the bizarre -ki ing a superstar's father because he's "too rich," as if his wealth were the direct source of the youth's misery. Projection (seeing others as havinc characteristics or feelings that we disown in ourselves) is another commo .. defense mechanism The child molester who maintains the child wanted him t fondle her because she was acting "sexy" is projecting his own feeling and needs. Projection is also apparen in the person who has unconsciouhomosexual urges, but projects those urges upon others in the environmen' and then struggles against the other persons. Projection is a defense mechanism used by people when the feeling inside or the issue at hand is too frightening to face directly. Denial, rationalization, and projection are all part of our psychologica, survival kit. Such defenses are probably biologically based. They are sophisticated variations on the fight or flight response, certainly an important survival instinct for our ancestors. If a tiger jumped from behind a tree, too much deliberation proved fatal. Eventually these variations on fight or flight developed to help us "flee" the emotionally frightening and painful feelings and experiences: death, abandonment, and embarrassment before our kin. In psychologically mature individuals these defense mechanisms are usually employed temporarily and the reality of the situation is dealt with in a constructive manner. Even when intense anger is a normal response -that Open Hands 10 is, when real harm has been done to us or a loved one -healthier people refrain from acting on their murderous fantasies and find other ways to disharge the feelings. In the mentally ill, more and more psychic and tangible :esources are devoted to maintaining he defenses. In the case of the Phillips, much of their time, energy, and money ,s poured into a campaign against perns they've chosen to hate -homosexuals. Fundamentalist fanatics may feel that idal wave of change is threatening e world (as they perceive it) as gay -...' ,ts issues gain high visibility in the "onal media. Deliberations about lift'he ban on homosexuals in military -'ce, campaigns for funding HIV reh, local ordinances extending non--rimination clauses to lesbians and ,__ ,' men, and churches affirming hosexuals are perceived by fanatics as .ons which threaten the very founns of their belief-system, the core eir identity. So, they flee into the -"'orn labyrinths of their defense anisms and live there. 'hy are some persons apparently pletely locked into an emotional /~/ Fall 1993 prison of these defense mechanisms and unable to reason and accept reality? Most psychotherapists believe the causes to be early childhood trauma and neglect which have interfered with normal psychological development. Such trauma and neglect leave the child and later the adult, with "primitive" coping skills -those usually expected in very young children or employed by terrorized children. They see others as all good or all bad. They are grandiose about their own importance in the world, anxious about dependency needs, and unable to empathize with others. They have feelings of shame and unworthiness, expectations of further assault, and deep feelings of rage. History is filled with the atrocities committed when fanatics organize similarly irrational people and the ignorant into national movements vowed to obliterate the supposed defectives. In fact, history suggests it is not difficult, given certain factors such as widespread economic hardship and charismatic psychopathic leadership, to evoke the violent shadow side in masses of people and organize them to stalk the chosen human target: blacks,lews, women, gay men and lesbians. In such a context paranoia is easily maintained by hate group members as their ideas are reinforced by their comrades. Those frustrated and anxious about economic conditions, though not mentally ill, tend to lo.ok for simplistic answers and somebody or some group to blame. And so the bonfires are lit, the lynching organized, the fur"",--~ naces stoked, the homosexuals banned, beaten, and murdered. Recognizing the mental illness in extremists' views is important. One does not argue with an alcoholic or a fanatic unless she is hoping to be abused. To allow ourselves to be intimidated and silenced is to be rendered powerless by those on the fringe of society and whose death threats are merely an echo of their deepest internal fears. Only extensive psychotherapy might help fanatics. Attempting to converse with fanatics -those who advocate violence and hatred -is both dangerous and useless. We would be better served to put our energies into educational efforts directed toward those who can reason, learn, and mature in their perspectives and into compassionate support of those victimized by senseless aggression. (See Mollenkott's suggestions.) Good education is potent and transformational. Such education raises consciousness about sexual, racial, and cultural diversity. It raises consciousness that what we humans have in common far exceeds our variations. There are also many examples of social changes brought about by such educational efforts: the enactment of child labor laws, the abolition of slavery, women's suffrage, the civil rights movement, the ending of the Vietnam War, and the Israel-PLO Peace Agreement. Ultimately, education and a healthy economy which offers meaningful work to all are the best tools against the forces of irrationality and fear. The social and financial costs of neglecting education and other basic needs of children and adults are well documented. To quote another bumper sticker: Education is Expensive? Try Ignorance . ... Connie Lofgreen, MSW, is a graduate of Rutgers University and a social worker in private practice in Topeka, Kansas. She is a member of Co untryside United Methodist Church und is a trainer and consultant in the area of clergy sexual ethics. 11 ----------------------------- AND THE ---------~------------------RELIGIOUS RIGHT The long history of right-wing activism against the rights of people of color is reflected in their choice of tactics in all of their campaigns. Racist ideology and rhetoric are underpinnings of current antigay propaganda and strategy used in the Right's attempts to subvert democratic potential in American society. Activists organizing against the Religious Right's antigay attacks must come to understand how racism and sex oppression are connected in right-wing rhetoric and strategy. This is especially important because the struggle to overcome race-based discrimination provides the legal and ideological foundation for our gay and lesbian liberation struggle and for the larger movement to realize the promise of full civil equality for all people. Any attempt to undermine the civil rights gains made by African Americans and other people of color will undermine the ability of all groups to achieve civil equality. History of Race and u.s. Racism The struggle for multiracial democracy in the U.s. is a fight against both interpersonal and institutional forms of discrimination that have deep roots in slavery. Racism in the U.s., as experienced by all people of color, is largely based on the justification for and institutionalization of slavery. Prior to slavery, Native Americans, Africans, Latinos, and Asians were regarded as subhuman based on religion. To white Americans and Europeans, the world's people existed in two categories: Christian or heathen. The human worth of individuals was defined according to their relationship to a Christian god. The problem this presented to Ameri- By Scot Nak agawa can slaveholders and to those involved in the project of pacifying and destroying Native American nations is that the evangelical nature of Christianity allowed for people of color to "find religion." White America then had a problem: were these new non-white Christians fully human now? Not wanting to admit that possibility, white America adapted European racialism to their own needs, creating and emphasizing a racial hierarchy which would determine the "natural" human worth of persons. Both the science of racialism and the institutionalization of racial hierarchy were thus constructed as more permanent answers to white America's presumed need for slave labor -and white America's takeover of Native American land. The civil rights movement of the 1960s and the continuing struggle against race-based discrimination is rooted in the struggle against slavery. In the 1960s African Americans led a fight to remove the There is no such thing as "legicmate minority status" as defined b,the ReligiOUS Right. People of color are not a "legitimate minority" on the bas ')f some characteristic such as income or morality. "Minority status" mea .just that: the smaller in number C' two groups. People of color in the u.s. are a minority in relation whites; gay men and lesbians are a minority in relation to heterosexuals. The need for "minority status" and "equal rights" laws, and "affirmative action" programs arises from discriminatory practices perpetrated on minorities by majorities. The Right has argued that gay men and lesbians, and in some cases bisexuals, are not eligible for consideration for "minority status and all the privileges thereof..." This argument promotes the myth, popularized by the Right, that Open Hands legally codified vestiges of slavery from our constitution and from state and local laws. Most odious among these were Jim Crow laws that required racial segregation. The historical effects of slavery continue even now to be a critical element of American social, cultural, political, and economic life. The Right has popularized the misconception that the African Americanled civil rights movement defines civil rights in the United States. In truth, the civil rights movement of the 1960s was a movement against only one kind 0; civil rights violation -race-based discrimination. Right-wing attempts to pr mote the myth that only people of color have civil rights are based in racism. The Right repeatedly states that 'legitimate minority status" may only be conferred to those who can be idem fied as minorities because of "innate natural characteristics" such as race However, there is nothing "innate" 0:"natural" about "race." The concept c: race in the u.s. was largely invented an justified through pseudO-Science b; white Americans to rationalize the explOitation and slavery of blacks. I short, the concept of race in the Amer can context is a socially constructed S} tern for placing people in a hierarchica' structure of social and economic relations. A Legitimate Minority? 12 'lg a minority in a majority rule society 1es with privileges.When we hear the ht talking about "minority privileges" .ld "minority rights," we need to ask what those privileges and rights are, "... whether poor education, substand housing, and low life expectancy he results of discriminatory praces -are part of this "special" benefits ~age. "'e also need to look behind the '-ric of the Right to their real mo. t\s New Right leader Paul Wyerich .e reactionary Free Congress Founon has stated, "The politicians have scared because the homosexual .', like the civil rights lobby, has ex_ erated importance in Washington." eed to ask: "Exaggerated in comon to what?" ting Affirmatively ,irmative action has been assoiated with quotas and called a "tal right" by the ReligiOUS Right. eed to understand just what affir:' e action does and does not do . . ifinnative action is not a "special _...... 010 one has a right to affirmative ,::m. Instead, it is a program that ined to remedy some problems assoed with a historical pattern of disnmation. Because affirmative action remedy and not a right, it is not ended to be permanent. Affirmative action does not mandate . as that require hiring unqualified pIe of color to take jobs away from te men. No quotas are associated u affirmative action. Instead, some ployers are reqUired to review the al and gender composition of the alified applicant pool when hiring \' employees. The percentage of those ible for affirmative action in the alified applicant pool and the actual licant pool set a standard intended prevent discrimination. It is neither Je that all people of color are emoyed because of affirmative action, nor at people of color are the only people benefit from affirmative action. The Poverty Test he ReligiOUS Right claims that people of color "deserve" civil rights protections because racism has resulted in disproportionate levels of poverty in Fall 1993 communities of color. Simultaneously, leaders of the ReligiOUS Right have claimed that racism no longer exists . They have even gone so far as to claim that racism has been reversed and whites are the new victims. They further claim that Blacks, Latinos, Native Americans, or Asians with higher than average incomes are indices that those people of color who are poor, particularly Blacks, are suffering from a lack of moral turpitude. However rich or poor someone or some group may be, all have civil rights, and the option of making claims of discrimination and demanding government redress of grievances. While poverty is frequently the result of discrimination, the presence of poverty is not a test for whether any group may enjoy civil rights. Recognizing Connections The history of racism and the struggle for civil equality of people of color in the United States is far broader and more complex than can be covered in this brief overview. It is critical that we come to understand this history and its impact on contemporary society in order to effectively combat a right-wing movement that has been an integral force in that history, and that has as one of its goals a return to the "traditional values" of openly expressed and overtly institutionalized racism. It is simply not enough for us to "honor diversity. " We must recognize that we are the products of a history steeped in racism and sexism, and that our oppression as gay, lesbian, bisexual, and transgendered people is one product of this history. Rather than simply honoring diversity, we must build democracy. T This article is reprinted, with permission, from the Fight the Right Action Kit, a project of the National Gay &: Lesbian Task Force. To order see page 28. Scot Nakagawa is Project Director oj the National Gay & Lesbian Task Force's Fight the Right Project. He is the Jonner Executive Director oj the Coalition Jor Human Dignity. is not to gays and lespians, but instead \yftetber to allow dis/crimination ag.ainst a pa~Ji£ular group of ,S 13 The gay rights movement in the u.s.is often dated to the night ofJune 27, 1969, when police raided a Greenwich Village bar named the Stonewall Inn and bar patrons rebelled in protest. Seven years later, in 1976, Anita Bryant led the first religious campaign against the expansion of protections for gay men and lesbians, sought by that gay rights movement. Bryant's campaign was in opposition to a vote by the Dade County commissioners to prohibit discrimination against gay men and lesbians in housing, public accommodation, and employment. Bryant promoted a successful referendum to repeal the commissioners'vote. In 1977, Anita Bryant inspired a similar campaign in California, where State Senator John Briggs, who had worked with Bryant in Miami, sponsored the "California Defend Our Children Initiative," a binding initiative on the general election ballot in November 1978. The initiative provided for charges against school teachers and others advocating, encouraging, or publicly and "indiscreetly" engaging in homosexuality. It prohibited the hiring and required the firing of homosexuals if the school board deemed them unfit. This was in reaction to a 1975 California law preventing local school boards from firing teachers for homosexuality. California Defend Our Children, the organizing group supporting the initiative, was chaired by State Senator Briggs. Rev. Louis Sheldon (now head of the Anaheim-based organization Traditional Values) was executive director. The initiative failed, but Sheldon would remain extremely active in antihomosexual organizing. That same year, David A. Noebel (later to head Summit Ministries of Colorado) published The Homosexual Revolution, which he dedicated to The Antigay Agenda by Jean Hardisty Anita Bryant. Bryant's antihomosexual campaign ended in 1979 with the collapse of her two organizations, Anita Bryant Ministries and Protect America's Children, which were hampered by a lack of political sophistication. Contemporary techniques in influencing the political system -direct mail, computer technology, religious television ministries -were not available to Bryant. Few religious fundamentalists and evangelicals were interested in the political sphere. Bryant herself was plagued by personal problems, such as divorce, and her organizations were unable to respond effectively to a boycott mounted against Florida's orange industry, for which Bryant was a major spokesperson. With the creation of the New Right at the end of the 1970s, a political movement was born that incorporated conservative fundamentalists and evangelicals as full partners. Now there were tremendous political resources available to the Religious Right, and the success and influence of religious fundamentalists in the spheres of public policy and popular opinion improved dramatically. Under the benign influence of the Reagan administration, the New Right and its Religious Right component flourished. A focus of attention that emerged with the advent of the New Right was a rollback of gains made by the gay rights movement. The Second Right-Wing Antihomosexual Campaign The "second" antihomosexual campaign, born within the New Right in the early 1980s, has been a far more sophisticated one. It has been planned at the national level, carried out by at least fifteen large national organizations using the most refined computer technology, showing an understanding of the political system, and therefore exerting influence only dreamed of by the first movement. The effects of this new sophistication are: • to make local antihomosexual campaigns appear to be exclUSively grassroots efforts, when in fact they are gUided by major national organizations. • to increase the effect of each New Right organization's efforts by building networks and coalitions among the organizations and by coordinating political campaigns. • to camouflage the religious conten' of the organizing and create the more secular theme of "defense 0: the family." • to pursue the antihomosexual campaign under the slogan "no specia rights," despite that slogan's ina curacy. (See sidebar p. 13.) The opening of the second an' homosexual campaign can be trace to three events: 1) The 1982 publication of Enriq T. Rueda's massive The Homosexua Network, which was a thorough e. amination of the organizations, acti--ties, and ideology of the gay righ': movement and its liberalism. 2) The onset of the AIDS epidem which in its earliest days in the C.: was almost exclusively confined to t gay male community. In 1987, the Fre Congress Foundation, which ha sponsored Rueda's book, develope a new condensation that updated the critique of homosexuality to includ the AIDS crisis. This book, Gays, AIDS and You by Michael Schwartz an Enrique Rueda, stands as a semina work in the right's analysis of homosexuality in the context of the AI crisis. Open Hands 14 3'\ The work of antigay activist Dr. . Cameron, director in the early s of the Institute for the Scien'nvestigation of Sexuality in Lino :ebraska, and now chairperson e Family Research Institute in ngton, DC. Paul Weyrich's Free ..,ress Foundation would prove an upporter of Cameron: FCF dised copies of Cameron's Model ality Statute in 1983. e campaign against homosexu'as not a major focus in the mid s, though it was never repudiated oal of right-wing organizing. A alarm and loathing over the f the gay rights movement was tood within the New Right. I Current °holnosexual Campaign elate 1980s, three issues rein,":orated the New Right's anti-hoxual activism and focused added on at the national level. The first '"as the promotion of school .,-urri"-'Jlum reform to reflect a greater ance of gay men and lesbians Project 10 in Southern Califor-:-he second was the religious and cal Right's objection to public ng for homoerotic art. The third e was the passage of gay rights ances, bills, and initiatives in the sphere and in state legislatures. ording to People for the American nineteen states and more than .undred cities and counties now .aws or executive orders protect.., ay and lesbian people from disnation. is commonly thought that the responses to each of these three ~lghts issues are grassroots efforts, nted by outraged citizens stirred ction by local manifestations of power." In fact, while local groups "nd do exist, their power and ef"eness are enormously enhanced e technical assistance provided Hio nal New Right organizations. Colorado provides a case study of effective involvement of national .t-wing groups at the local level. orado for Family Values, the local up which sponsored Amendment "as founded by Coloradans Kevin Fall 1993 Tebedo and Tony Marco, and is headed by Colorado Springs car dealer Will Perkins. It promotes itself as a grassroots group, but its tactics, success, and power are largely the result of support from a national antihomosexual campaign mounted by the New Right. Five of the national organizations active in this campaign are represented on the executive and advisory boards of CFV: Focus on the Family, Summit Ministries, Concerned Women for America, Eagle Forum, and Traditional Values. Pat Robertson's Christian Coalition is not officially represented, but has a strong presence in Colorado. According to People for the American Way ... the ReligiOUS Right's antigay vendetta is not as its leaders often claim, a spontaneous outpouring of concern about gay issues. Theirs is a carefully orchestrated political effort, with a unified set of messages and tactics, that is deliberately deSigned to foster division and intolerance. Conclusion Homophobia is a bedrock value in our society, one that crosses lines of class, race, and even gender. Our Calvinist attitudes toward sex, based in religious teaching that sex is only for procreation, and a patriarchal culture that is discomforted by a breaking down of rigid sex roles, combine to create a culture that can deal with homosexuality, if at all, only in the artistic and commercial spheres. The lesbian and gay ~ivil rights movement has pushed homosexuality out of those spheres and into the political and social spheres. This is almost guaranteed to create a backlash while society absorbs and adjusts to new values. While that backlash may be inevitable, it can be tamped down or fanned by political forces. Deprived of its old enemies and needing a new issue to promote, the Right's antihomosexual organizing is rank opportunism. The antigay backlash is in large part a creation of the Right. It is generating funds, keeping right-wing organizations that were in danger of complete eclipse alive with an infusion of new support, and generating the all-important evidence of political power -media attention. The threat this backlash represents is very real. Violence is its most blatant manifestation, but the litany of pain and waste caused by homophobia includes more subtle attacks on gay men and lesbians as well. Furthermore, confronting the backlash distracts time, energy, and money from the work necessary to bring about equal rights for lesbians and gay men. In the United States we must decide what role the church and religious tenets are going to play, especially when those tenets are in conflict with the Constitution and the Bill of Rights. It is not an attack on Christianity or religion to question the propriety of imposing biblical law on a secular society. If ours is a society in which church and state are separate, then the prohibitions of church dogma cannot overrule the protections provided by the Constitution. And the Constitution, to paraphrase Mr. Justice McKenna in the 1910 case of Weems v. U.S . is progressive -it is not fastened to the obsolete but may acquire new meaning as public opinion becomes enlightened by a humane justice . • This article is excerpted from a longer article, "Constructing Homophobia: Colorado's Right-Wing Attack on Homosexuals" in The Public Eye, March 1993, published by Political Research Associates, a research center that monitors right-wing and anti-democratic organizations and trends. Used with permission. Jean Hardisty, Ph.D., is director oj Political Research Associates in Cambridge, Massachusetts. She testiJied as an expert witness on the political and religious Right at the preliminary injunction hearing Jor Al'nendment 2 in Colorado. 15 IZATIO " R IGI,QU§ AMERICAN FAMILY ASSOCIATION PO Drawer 2440 Tupelo, MS38803 601/844-5036 Founded by the Rev. Donald E. Wildmon, 55, an ordained United Methodist minister. Claims 640 chapters and 540,000 members. Staff of 35-40; 4 full time lawyers. Annual income of $6-7 million. Leads boycotts and letter-writing campaigns against major corporations who sponsor "anti-family" TV shows or sell "antifamily" books and videos; distributed rh. Gay Agenda video; started the controversy over the National Endowment for the Arts; and promotes the "Christian" agenda through the judicial system. CHALCEDON PO Box 158 Vallecito, CA 95251 209/736-4365 Founded in 1964 as a leading think tank of the Christian Right. Rousas John (R.J.) Rushdoony, 76, president, is, "the father of Christian reconstructionism." Named after the Council of Chal~~don of 451 A.D. (in which the Lordship of Christ was proclaimed). Purpose is to establish Old Testament Biblical law as the standard for society. Was an early advocate of the Christian school movement; led in establishing special Christian legal organizations; challenges humanism. CHRISTIAN COALITION 180l -L Sara Drive Chesapeake, VA 23320 800/325-4746. Founded by Marion Gordon "Pat" Robertson, 63, a former Baptist minister, who is president. Robertson alsofounded CBN and The 700 (Iub, co-owns The Family Channel, controls a network of radio stations, and in 1993 bought MTM Enterprises (a TV productionoutfit). Staff of 30 claims 50,000 precinct leaders, , 25,000 Church 'liaison leaders, 800 chapters, and 400,000 members. The 1993 budget is $12 million. Purpose is "to mobilize Christians -one precinct at a time, -until once again we are at the top rather than the bottom of our political system." CITIZENS 'FOR EXCELLENCE IN EDUCATION/NATIONAL ASSOCIATION OF CHRISTIAN EDUCATORS PO Box 3200 Costa Mesa, CA 92628 714/546-5931 Founded in 1983 .by Robert l. Simonds, 68, a former fundamentalist minister who taught math at a co~munity college for 20 years. Goal is to bring public education back under tne control of the Christian community. Attacks public school curricula and faculty; works on electing conservative candidates to school boards in order to take complete control of the 15,700 school districts in the U.S. Claims 1210 chapters and a membership of 130,000. CONCERNED WOMEN FOR AMERICA 370 nnfant Promenade SW, #800 Washington, DC 20024 800/458·8797 Founded by Beverly LaHaye, 63, president. "Beverly LaHaye live" on 2 60 Christian stations, reaches 350,000-500,000 listeners. Claims 600,000 me bers and 800-1200 "prayer chain" chapters used to mobilize grassroots pre sure against elected officials. Staff of 25 members. Annual budget of S million. Promotes the idea that IIspirit controlled women" are "truly liberate because they are "totally submissive:' to their husbands. FOCUS ON THE FAMILY PO Box 35500 Colorado Springs, CO 80935 800/232-6459 • 719/531-3400 Founded by Dr. James Dobson,,58, a licensed psychologist, unsala 'e president and chair of the Board. FOF radio talk show is the second larg nationally syndicated program in the U.S., with 4000 ,stations worldwide. S· of 900. Annual budget of $78 million. Focused on school prayer, gay rig .: school choice, pornography, andsex education. Holds Community Impact Se nars to teach local church members how to become political activists; affiliated political groups in 35 stafes; sends out over 52 million pieces literature and more than a million cassettes a year. RUTHERFORD INSTITUTE PO Box 7482 Charlotteville, VA 22906 804/978-3888 Founded in 1982 as the "premier legal arm" of the Right, which acts s counterpart to the AClU. John Whitehead, Esquire, is preSident. Pro . S "religious liberties" such as Sunday blue laws, prayer in public school eve" . teaching of creationism. THE REPORT 42640 10th Street West Lancaster, CA 93534 800/462-4700 Ty and Jeannette Beeson are executive producers of The Report, antigay project of the Springs of life Church in Lancaster, where Ty Beeso pastor. Produced rhe Gay Agenda. Recently released two more vide Insid. ,h. Marlh and rh. Gay Agenda and Publi' Edue 'ion. Publishes rhe Lambda Repo,', a monthly magazine which scribes the homosexual agenda and"..what they do." 16 Open Hands DITIONAL VALUES COALITION South Anaheim Blvd., Suite 350 8570 (Washington, DC) unded by the Reverend Louis P. Sheldon, 59, chairman, a minister in nservative Presbyterian church in America. He has connections to evangelical chu rches. Affiliated grou ps incl ude the National Task for the Preservation of the Heterosexual Ethic in America and -the ·can liberty Institute ("a researc h organization that traces the develt of biblical concepts pertainingto th e foun ding of th e United States r Constitution."). 1990 bu dget of $500, 000. Lo bbies federal and egislators and school boards; supports "rep arative therapy" for those esire to "leave the [homosexual] lifestyle." sources for descriptions of Right organizations: 'ed Clarkson &Skip pPorteous. C"all.nging ,,,. C"ris,ian Rig"': Adivis"s Handbook, 2nd ed., 1993. pp.143-89. ah Crary Gregor y and Scot Nakagawa, Fig'" ,,,. Rig'" Adion ..ople for the American Way, a 20·page, untitled report, publi shed Februeim, CA 92805 520-0300; 202/547•. '993, pp. 27-29. 93. -all 1993 17 We ,.emembe,.! When we join ou,. hand~ and ou,. hea,.t~, ou,. ~ong~ and dance~, ou,. fea,.~ and ange,.~, We ,.emembe,.! A~ the ladde,.~ to and the ci,.cle of all, We ,.emembe,.! When we ca,.e " w-t!ce of ~;-:~?tJ~ «~~~., the ~ou,.ce 0 1:1';' OU,. g,.ace, ,.emembe,.! I]ou a,.e the ~ou,.ce of ou,. .~ he comfo,.t fo,. ou,. fea,., membe,.! You call u~ togethe,. to ~ha,.e ou,. ou,. live~, to lea,.n f,.om ou,. mi~take~, to move on. We ,.emembe,.! We take a deep b,.eath, Created by Carol Larson, who recently completed twelve pe,.hap~ ~mile a little, years as the representative of the laity in a lay/clergy pastoand ~y, Thank I]ou. ral team at Wheadon United Methodist Church-a Reconciling Congregation, in Evanston, Illinois. She is currently a volunteer at the RCP/Open Hands office in Chicago.. 18 Open Hands PQEACHING GRACE/TRAN~fORMING CONDEMNATION By Christine M. Smith ondemnation seems like the most fitting word to describe the astonishing violence perrated upon lesbians and gay men. escribe the oppression of gay men ~esbians as an experience of invis_ and silence is to mask the aggresnature of the violence. Lesbians and ... en are not simply made invisible e social fabric of our nation and in ommunity life of most of our hes, they are actively excluded, sed, and persecuted. The relational ial values and experiences of gay and lesbians are not simply sid; they are judged inferior, devind sick. ling and Understanding ialence understand the condemnation of lesbians and gay men, religious e will need the courage to look at of the fundamental assumptions r culture and our society. Gay or n sexual identity is not just a mat:-individual nature; each is an alive way of living and being in the .~. Gary Comstock, spoke about the 'orming nature of the lives of gay . and lesbians like this: :hile it may not have been our tention, I think we have to face arely that our very lives, ·.... en lived openly and fully, funamentally threaten the social rder. When we begin to make ecisions for ourselves instead :-letting others tell us how we should live, we challenge those 'ho have power at the expense . the disempowered and .larginalized. 1 -:-he structures of the social order to be challenged and changed, algh this will involve a fundamental .sformation of church and society. -transformation is what persons fear most, and what many persons of . 'ilege desperately want to avoid. se in power are being asked to give ~ 'I 1993 up exclusive privilege in search of a different kind of faith community in which power is shared among all God's people. I want to suggest four areas of thought and ministry that might shape a contemporary preacher's personal and pastoral agenda: (1) naming, addressing, and understanding the present social problem as heterosexism and homophobia; (2) clarifying the connections between heterosexism, homophobia, sexism, and male denomination; (3) discerning and understanding heterosexual privilege; and (4) attending to the repercussions of condemnation by our responses to the actual pain, terror, rage, and oppression of gay and lesbian persons. Heterosexism and Homophobia. Janice Raymond deepens our understanding ofheterosexism when she says, Hetero-relations expresses the wide range of affective, social, political, and economic relations that are ordained between men and women by men. Hetero-reality describes the situation created by hetero-relations.2 We are all taught to fear and to condemn persons who vary from this normative standard. Homophobia is a descriptive term for that fear. Homophobia is the irrational fear and hatred of those persons who choose others of their own gender as primary persons to bond with, love, and desire. "Heterosexism is the systemic display of homophobia in the institutions of society."3 In the reality of homophobia, fear is so linked with hatred that the two cannot be separated. Homophobia serves to keep heterosexism and hetero-reality in place. Sexism and Male Denomination. Hetero-relations and heterosexism cannot be understood apart from sexism and male domination. In a world of male domination, it is totally unacceptable for a woman to choose a woman. Domination must be maintained. In a world of male denomination, it is equally unacceptable for a man to choose a man. Domination is maintained only if men fulfill the dominating roles they are assigned. When men step out of these dominating roles there is often a violent response. "Visible gay men are the objects of extreme hatred and fear by heterosexual men because their breaking ranks with male heterosexual solidarity is seen as a damaging rent in the very fabric of sexism."4 The system can maintain itself only if gender relations are rigidly and clearly structured and controlled. These gender relations are structured in a multitude of ways: through strict gender roles, through the institutions of traditional marriage and the nuclear family, and through compulsory heterosexuality. Sexism, male domination, and heterosexism are completely dependent on men having total and unrestricted access to women, and women relating exclusively to men. Discerning Power: A Critique of Heterosexual Privilege. Ifa society and world acknowledge and value only heterosexual relationships, then that society and world will grant to heterosexual persons certain rights, privileges, and protections that lesbians and gay men will not have. A part of the work of preachers responding to the injustice of heterosexism and homophobia involves inviting heterosexual persons honestly to discern and take responsibility for their privilege while seeking to critique the ideology and social fabric that producesuchinequality. Heterosexual privilege has to do with every aspect of our lives, from holding hands with persons we love to assumptions we make about our privileged place in all the social and political systems of government and church. Gay and lesbian oppression is the daily experience of being silenced when heterosexual persons may speak, being made invisible when heterosexual reality is the only reality assumed and affirmed, and being terrorized by the constant awareness that an inappropriate comment, 19 look, reaction, or expression could change one's entire life. The church will be able to understand this reality only when it listens attentively to the everyday experiences of lesbians and gay men. This listening to the voice of otherness will tune our hearts and spirits to their oppression and our complicity. Attending to the Repercussions of Condemnation. Lesbians and gay men are violated not only by silence, invisibility, and lies, but also by inadequate health care, lack of access to housing, job discrimination, and a multitude of other oppressive realities. What distinctive words and actions will preachers speak and take on behalf of those who suffer a multitude of effects from this kind of condemnation? As preachers and religiOUS communities struggle to respond to the complex and painful agenda of dismantling heterosexism and homophobia, we need to be clear that our work is not simply about the acceptance and empowerment of gay men and lesbians, but is ultimately about social transformation. The most basic understandings of power in our social, political, and ecclesiastical structures must be changed. Dominance and submission at every level of human existence are called into question. What will be our homiletical and theological responses as we seek to address and dismantle the condemning violence ofheterosexism and homophobia? Preaching Grace The grace of God becomes one of the most powerful messages preachers and religiOUS communities might proclaim in faithful response to the violence ofheterosexism and homophobia. The grace of God and the gracefilled love of human beings can shatter prisons of gender domination and submission, expose illusions of moral and ethical superiority, transform judgments into moments of profound acceptance, and empower us to dwell in the realm of mystery rather than condemnation. God's distinctive love and grace are central to the task, but human agency in the work of reconciliation, community building, and justice making is central to a liberationist perspective on grace. In liberation theology, grace has less to do with the forgiveness of individual sins, and more to do with confronting and transforming social and systemic forces and structures that produce evil. Grace empowers human beings to participate in the redemptive process of transformation and justice. It is a love that empowers those whom society would strip of power. It is a grace that indicts and exposes all those human realities that destroy sacred community and embodied justice. Dwelling in Mystery. Grace is by to bear the mystery of God's grace, and it is difficult and often painful to bear the mystery of our created sisters and brothers. Mystery is life-sustaining, but it also engenders fears . A part of the responsibility of preaching is to help religiOUS communities dwell in mystery and know that our capacity to accept and receive mystery has profound implications for our social and political life together. Sanctifying grace involves the work of dwelling in mystery -our own, each other's, and God's. Dwelling in mystery is not an abstract or illusive dimension of human agency; it is concrete and particular. It means accepting a person whose sexual orientation or preference is different from your own without judgment or condemnation. It means accepting the mysterious nature of human sexuality instead cal literalisms or archaic eccleSIastical traditions. It means buildin Christian and religiOUS communities with persons of all sexual orientations. and it involves naming and celebrating the particularities of sexuality. To embrace the work of dwelling in mystery, we ask ourselves and each other to cease the condemnation of that which we do not understand, and to begin the Open Hands nature mysterious. It is difficult for us of attempting reduce its power an passion with narrow bibl 20 ""-::ess of allowing those differences to ce a claim upon the work we do for stice. The healing and liberating work race invites us into the mystery of erness and changes us forever. Preachers need to be concrete in our tations to congregations to dwell in ~ery. The content and words of our ons need the mystery of paradox, mystery of the unknown, and the ery of otherness. ifie Deliverance from Fear. For ~ or heterosexual persons, experiencthe concrete lives of gay men and lans raises complex and frightening -stions about sexuality, intimacy, and .der identity. In a culture that encourdisembodi-ment, perpetuates the .al of vital and passionate sexuality, regulates and restricts any fluidity ender identity, one of the expected -~onses to the presence of lesbians gay men will be fear. preachers, surely a part of our -sage of liberating grace is that derance from fear ultimately demands we plunge our lives directly into Je things we fear the most. Claim:; one's own fear is an inward look he deepest vulnerabilities and limins of one's created self. In facing r fears, we may be able to be liberand saved from them. And as we '~owledge those fears, we transform eed to condemn that which we fear. 'articipating in the salvific delivere of grace requires a courageous 3'.:.:hing ministry. We might preach t all those things that we have been ht to deny and silence. We will find .ng ways to speak about human 'Ie passion, embodied sexuality, and !'isks of human intimacy. We need 3cknowledge honestly the truths and iguities about human intimacy, the onsistencies of sexuality; and the ceny of our concrete, embodied huexistence. We might proclaim a ound understanding of grace as the ent and means of release and delivere from these deepest fears of our n humanness. James Nelson speaks ut this releasing: 'ou are accepted, the total you. 'our body; which you often reject, s accepted by that which is reater than you.Your sexual feelngs and unfulfilled yearnings are accepted. You are accepted in your ascetic attempts at self-justification or in your hedonistic alienation from the true meaning of your sexuality. You are accepted in those moments of sexual fantasy which come unbidden and which both delight and disturb you. You are accepted in your femininity and in your masculinity; for you have elements of both. You are accepted in your heterosexuality and in your homosexuality, and you have elements of both. Simply accept the fact that you are accepted as a sexual person! If that happens to you, you experience grace.s If our preaching ministries are to be vehicles of this kind of liberating and salvific grace, then the content and presence of our preaching will need to be shaped by sacred acceptance. Preaching will be challenged to affirm that the spiritual nature of one's human reality cannot be separated from one's embodied self. Preachers will need to be brave enough to declare that our sexuality is not to be willfully controlled but rather is to be embraced, celebrated, and ethically lived to its fullest. The images and language of our preaching can paint vivid pictures of mutuality and intimacy rather than dominance and submission. Heterosexual people are not the only ones who need salvific deliverance from fear. For gay men and lesbians, the concrete realities of heterosexism and homophobia produce immense anger and fear. That fear distorts and poisons individual relationships, erodes selfconfidence and self-worth, and renders invisible the full relational matrix of gay and lesbian life. For some, this fear leads to anonymous sexual encounters, blatant denial of loved ones, compulsive and addictive behaviors that might numb the persistent pain, and family estrangement. Gay men and lesbians are also in need of salvific deliverance from fear. For many gay men and lesbians, the mediators of God's grace are other lesbians and gay men, and seldom the church. Salvi fie deliverance comes most often from an exiled religious community existing on the borders of, or completely outside, an oppressive institutional church. For Christian preachers, perhaps the greatest challenge regarding salvific deliverance is to look outside the bounds of the traditional church at the places that mediate liberating grace in the lives of gay men and lesbians. Perhaps our preaching might change if we experienced the concrete ways gay men and lesbian women build community from the pains of invisibility, silence, and condemnation. Our preaching needs to reach into these places and experiences of exiled community in order to understand more fully the face, context, and essence of deliverance and saving grace for lesbians and gay men... NOTES lGary David Comstock, "Aliens in the Promised Land? Keynote Address for the 1986 National Gathering of the United Church of Christ's Coalition for Lesbian/Gay Concerns. " as quoted in Hasbany, Homosexuality and Religion, p. 140. 2Janice G. Raymond, A Passion for Friends: Toward a Philosophy of Female Affection (Boston: Beacon Press, I 986), p. 7. JSuzanne Pharr, Homophobia: A Weapon of Sexism (Inverness, CA: Chardon Press, 1988),p. 16. 4Ibid., pp. 18, 19. 5James B. Ne/.son, Embodiment: An Approach to Sexuality and Christian Theology (Minneapolis: Augsburg Publishing House, .1978), pp. 78-79. This article is excerpted from a chapter in the author's book, Preaching As Weeping, Confession, and Resistance: Radical Responses to Radical Evil (Louisville, KY: John Knox/Westminster Press, 1992). Used with permission. Christine M. Smith is Associate Professor of Preaching and Worship at United Theological Seminary ofthe Twin Cities, New Brighton, Minnesota, and has also written Weaving the Sermon: Preaching in a Feminist Perspective. - all 1993 21 •• •• •• •• • • EDUCATING OURSELVES: THE ANTIGAY AGENDA Our natural tendency is probably to avoid looking at and listening to the messages of the Right about gay men and lesbians. We've heard about their tabloids. We've heard about the lurid character of their video, The Gay Agenda. Why would we want to subject ourselves to those negative, inaccurate images and messages? Two reasons, at least, come to mind. First, most of us still harbor some vestiges of homophobia, even if we've worked hard to eradicate it. Immersing ourselves in the messages of the Right is another way to "debrief' or "detox." Second, to work against the Right's agenda, we need to know as precisely as we can what they are saying, how, and why. Rights "' ..JU" ·... 1 ,,:),Ut" .ICII This new 40-minute video, produced by Jeremiah Films and distributed by the Traditional Values Coalition, seeks to reveal the "myths" behind a so-called "gay agenda ." Using footage from the 1993 March on Washington and statements by lesbian/gay leaders, Gay Rights/ Special Rights builds upon common fears and stereotypes of gay, lesbian, and bisexual persons to portray the gay/lesbian rights movement as a powerful conspiracy to attain "special rights." Several leaders of the Right are interviewed in the film . This new video is essentially arevision and upgrading of the Right's well-known video, The Gay Agenda. This video is avery effective and frightening piece of propaganda. It can be purchased for $23 from Traditional Values Coalition, PO Box 940, Anaheim, CA 92815; 714/520ing Congregation Program's national office. (See below.) Truths Produced by the Gay and Lesbian Emergency Media Campaign as aresponseto The Gay Agenda and other Religious Right propaganda, this 58-minute video has three parts: I) an examination of the Re ligious Right, its agenda, and its strategies; 2) a case study using the 1992 antigay referendum in Oregon; and 3) aportrayal of the diversity of the lesbian, gay, and bisexual community through interviews with a variety of different persons. This video provides useful information about the Religious Right in a somewhat rambling style. It can purchased for $35 (plus $2 .90 for priority handling) from GLEMC, c/o Rachel Williams, 390 Dean Street, Brooklyn, NY 1121 7. -Reviewed by Mark Bowman 0300. It can be borrowed from the Reconcil-Reviewed by Mark Bowman As several writers in this issue of Open Hands have noted, education is a crucial part of responding to the Right. A helpful part of that educational effort will be a thorough, intentional viewing of the Right's new video, Gay Rights/Special Rights. A follow-up session might be used -as an antidote -to view and discuss the video Sacred Lies/Civil Truths, which was produced in response to The Gay Agenda and other materials from the Right. • • RELIGIOUS RIGHT VIDEO AND LEADER'S GUIDE AVAILABLE FROM Rep •• Video available for Loan: Contact the RCP Office: Gay Rights/Special Rights • > to schedule a loan of the video : •••• Distributed by the Traditional Values Coalition, > to secure your copy of the Leader's Guide • an organization of the Right Suggested Donation for Guide, $10 : A 40-minute video which claims to reveal "myths" about the "gay agenda." . • • • : Special Guide available for church group use: Reconciling Congregation Program : • Leader's Guide for Gay Rights/Special Rights 3801 N. Keeler • : Prepared by the Reconciling Congregation Program Chicago, Illinois 60641 : • A IS-page guide which includes suggestions for 312/736-5526 • : preparing to view the video, a 90-minute session plan, 312/736-5475 (Fax) : • and five background articles. • :.....................................~.................•........ Open Hands ' By Susan Thornton o understand what pastoral care would look like as we respond to the impact of the .v .t, we first need to look briefly at "our own" people are. Then we st look at the ReligiOUS Right and its ssages about gay and lesbian per.5 . Only then can we look at the pe and content of our pastoral care roach to our own people. o Are Our Own? our welcoming congregations, as 'ell as in other moderate congrega.5, are many different kinds of pers. Some are persons who have been :nformed and have remained in de:. Others have discounted the Relius Right's power and/ or have ded direct engagement with them. one colleague said, it seems easier • liberal heterosexual Christians to eh"e gays and lesbians than to talk persons on the Right. -rhere are persons in our congrega.s for whom some of the messages "0 true, at least about the moral de: m the United States. Others are consed by the messages of the Right. Still .. ers -gay men, lesbians, bisexuals, their families and friends -are di1)' impacted by the actions of the ht and find themselves in fear, pain, anger on an almost daily basis. There are also those among us who 'e been actively involved in the gay lesbian civil rights movement or the o-choice movement who have had rect experience with people and orizations from the Right. Some of the people in our congregans are Baby Boomers, many of whom em to be attracted to the message of e ReligiOUS Right organizations. Oth5 may have grown up in an authoriian environment and continue to Fall 1993 exhibit some of its characteristics. As the Pogo cartoon says, "We have met the enemy and they is us. " A View of the Right The hope the Right holds is to "bring back America" and "traditional family values," to turn around the permissiveness which endangers children and families, and to restore America to its most favored nation status in the world . To do this, they wish to write salvation religion into the very heart of American government. They believe that change must happen in this generation and that the problems must be addressed in a systemic manner. Since traditional forms of changing public policy are blocked, they believe they must use alternate means and methods to achieve their goals. Fundamentalist and conservative churches become a locus for reaching people and for organizing. One significant focus of the Religious Right is to prevent gay men and lesbians from gaining equal rights. In an article in Christianity and Crisis, Donna Minkowitz catalogues the "antigay" activities and gains of the Religious Right since the presidential election in 1992. She cites the work of groups such as the Christian Coalition and Focus on the Family, where much editorial comment is focused on the threat by homosexuals to public health and to children. She notes the Christian Coalition candidates gaining majorities on local school boards and influencing curriculum decisions about sex education and diversity education. She ends her article with these sobering words, "My life still depends on the success or failure of antigay organizers from the Christian right."l The ReligiOUS Right has mastered the art of painting images and portraits to convince their hearers that what they describe is in truth, "a homosexual." A 20-minute video, The Gay Agenda, produced by affiliates of the Christian Coalition, contains as one writer puts it "every disgusting, lurid inch of footage that could be captured on film of the most radical segments of the San Francisco gay community during an annual Gay Pride parade .. ." 2 In other publications of the Right, lesbians and gay men are portrayed as a wealthy elite threatening the economic interests of ordinary people, that is, heterosexuals. They are also described as Nazi-like or as seeking special rights. "Caring for our own" will take different forms depending upon the faces and the realities of the individuals with whom we minister -and how the activities and messages of the Right have impacted them. However, in most cases our pastoral care will involve at least three components: education; emotional/spiritual support; and empowerment. A Ministry of Educating We must remember that the Right claims the authority of Scripture, a Scripture which is inerrant, infallible, and verbally inspired. Many of our people are uncomfortable challenging the claims of the ReligiOUS Right because they have not articulated the foundations on which they themselves stand. Our people need to be able not only to feel that Scripture guides life and that God speaks to them through it, but to know how they interpret it. They need to know by what authority they speak, and how is Scripture authoritative for them? What weight do they give traditions, and personal experience, and what are the hermeneutical (interpretive) principles they follow? To continue to come to terms with our beliefs and to reclaim our Scripture is a central ingredient in healing and challenging fundamentalism. 23 A Sustaining Presence Pastoral care with our own also involves offering spiritual and emotional support. Encountering the fear and misperceptions and even hatred of those in the Religious Right can evoke powerful feelings -of anger, rage, and fear. To hear ourselves and/or those we stand with characterized by an image that fits none of us is not new, though still hurtful. To hear the Right claiming to be Christian and to watch their recent powerful organizing efforts adds another level of fear and anger. Pastoral care in such situations and under such conditions means welcoming persons with all their feelings. It means proViding a safe space in which to both feel and express those feelings, without judgment or recrimination. We are to "bear one another's burdens." We are to offer a ministry of "presence. " One pastoral care strategy we can institute is a time of sharing during worship where people can express social and political concerns as well as personal items ofjoy and concern. We can offer a prayer circle time in worship, where people are encouraged to pray about all of their concerns -personal, political, spiritual, economic, global. At the same time, we can hold one another toJesus' challenge to "love your enemies, pray for those who persecute you. " We can continue to support one another in resisting, standing firm, and in refraining from stereotyping, labeling, and using rhetorical venom. All of us have been hurt in some way by heterosexism, sexism, racism, ageism, and others systems of oppression and we need to create times and places individually and in groups where we can hear one another's stories, affirm our feelings, and seek to understand those feelings and experiences. But pastoral caring does not stop here. We can remind people, either verbally or by our presence, that they do not need to remain stuck in rage or fear. We can suggest potential avenues for action. The ReligiOUS Right emerged partly in response to an American society where the old social cohesiveness based on sameness was breaking down. For some people, the idea of returning to an earlier day is attractive because while they would like to be more open, they can't see how to do it. We in welcoming churches have an alternative to the Religious Right's vision of cohesion based .on homogeneity. We also know how hard it is to move beyond a surface understanding of one another's lives, and the effects of homophobia in them, into a deeper dialogue. A popular t-shirt says, "Love sees no color." N ow ano ther one says, "Love sees all colors." That is the type of shift that we are seeking to make in our congregations, from a no n-d isc ri m i na to r y stance to a truly accepting stance. To achieve it, education and dialogue, along with a sustaining presence, are essential pastoral care strategies. Empowering One last component of pastoral care is empowering our people to directly engage members of the Right. Pastoral care at this point will mean helping our people to sort out whether and what kinds of dialogue are possible. Questions will need to be explored such as "Is it possible for persons of the Right to respect gay men, lesbians, and bisexuals, and if not, can dialogue proceed?" If our church is organizing to engage in direct dialogue with members of the Right, questions and feelings about who should speak and who will be heard by the Right will need patient and sensitive care. It is obvious that heterosexual allies can speak and witness in ways that gay men, lesbians, and bisexuals cannot and still be heard. On the other hand, stories and leadership directly from gay men, lesbians, and bisexual persons can have a powerful effect on persons from the Right. Further, in order to be effective in dialogue with the Right, people must learn to act rather than react. They will find it helpful to identify what the other persons' fears are, what the driving force is underneath their activity, and what their hopes are in order to determine if there is a common ground from which to dialogue. Learning to act directly, to speak directly, and to understand where the other person is coming from are empowering skills we can give our people . In Conclusion To all of us, I would say we need to continue to pray that the Spirit of Christ and not the spirit of fear and hostility would guide us in our work together. ... NOTES JDonna Minkowitz, "The Christian Right's Antigay Campaign" Christianity and Crisis (April 12, 1993):99-104 . 2Bella Stumbo, "The State of Hate" Esquire (Septembel-1993):73. Susan Thornton is a pastoral psychotherapist and Jormer Clinical Pastoral Education Supervis01~ A Presbyterian minister Jor twenty years, she worships with St. Luke Presbyterian Church in Wayzata, Minnesota, and is a member oj PresbyteriansJor Lesbian and Gay Concerns. 24 Open Hands The Church Responds ~~thAGH'1 L.hristians are becoming more organized and vocal in response to the Religious Right. Insistence on God's love for all and on human justice for all rings out across the country! Important organizing is occurring across race, gender, age, rexual orientation, and religious affiliation. Members of three such groups tell lOW they got started. Listen to the voices! Add your own! a] . simple justice "What does God require of you but to do justcie, and to love kindness , and to walk humbly with your God?" ... MICAH 6:8 SIMPLE JUSTICE SIMPLE JUSTICE is a network of 'nited Methodist individuals, groups, ongregations, and others in Washing- n and northern Idaho who support ._man rights and civil liberties for all ersons regardless of sexual orientation. . formed in February of 1993 as an utreach of the Reconciling Congrega'ions Task Force (RCTF) of the Pacific ,~orthwest Annual Conference, UMC. We seek to put into practice that sec. on of Paragraph 71F of the Book of Discipline of the United Methodist r-hurch which states: "We insist that all ersons, regardless of age, gender, marial status, or sexual orientation, are en'itled to have their human and civil rights ensured." Our focus is therefore strictly on civil rights. Participants in SIMPLE JUSTICE enter into a covenant: to share informa"on, to provide material support for its 'ork, and to respond to the best of their bility to its appeals for action on specific issues. Our current membership :-epresents over 1200 people in Washngton state and Northern Idaho. Fall 1993 We have organized letter-writing campaigns and phone campaigns in support of Washington State's Anti-Discrimination Bill which would include sexual orientation among the existing categories. Our focus for 1993-94 is to work against the "Colorado-style" initiative that is coming to the ballot in Washington, Oregon, and Idaho in November of 1994, Michael Spencer has worked on behalf of RCTFfor five years. Sue Sherbrooke served as a lay delegate to the 1992 General Conference. Both are members ofWallingJord United Methodist Church, a Reconciling Congregation. For more information, write to SIMPLEJUSTICE, PO Box 20116, Seattle, WA 98102. MAINE CLERGY ORGANIZE The Portland, Maine City Council passed City Ordinance 13A in May 1992 to secure the rights of gay and it • lesbian persons in areas of employment, hOUSing, public accommodations, and credit. Portland is dedicated to being an inclusive community. However, some in Portland and beyond interpreted Portland's inclusive values to be corrupting of a purity they seek and see themselves called to define and defend. They also feared the effect of the Portland precedent upon the state's anti-discrimination laws which presently do not identify gay and lesbian persons for civil rights protection. The cartoon (below) appeared in the May 20, 1992 Portland Press Herald, Portland's major newspaper. The conservative Christian movement in Maine, led by The Christian Civic League, took exception. Their director mailed a letter to his donors with appeals to support the organization's efforts to repeal ordinance 13A He enclosed a copy of the cartoon with these words: I t appeared in a Maine newspaper and it was a vicious and hateji1led attack upon Maine Christians. It was an attack upon ourfaith. It was an attack upon our intelligence. It >= o 'Vi Vl '§ w 0.. -5 '~ e "0 ;r: w Vl Vl e: 0... "0 >= ~ £: w -5 E -.§ "0 w 'i:: 'C Sf ~ w 0.. ___ 25 was an attack upon our Lord. A petition was circulated to repeal 13A and qualified as an initiative on the November 1992 ballot. Feeling the imperative to identify other Christians with an inclusive ethic, five Portland United Church of Christ clergy began to organize clergy in the greater Portland region to oppose negative discrimination and to support City Ordinance 13A We designed a four step process: 1) solicit Portland area UCC clergy for a major ad in the local paper; 2) encourage sermons and serious study of the issue in our local churches and provide resources for such preaching and study; 3) solicit ecumenical and inter-faith clergy for a second ad; 4) generate denominational executive support for supporting 13A Twenty-nine UCC clergy signed on and contributed $50 each to support the first ad. Our Conference Minister in Maine worked for support from executives of other denominations, gaining clear endorsement from some and passive agreem ent from others. All clergy and religious leaders in the Portland area were then solicited for their signatures and a $15 contribution. An inter-faith ad ran with fifty-nine signatures. Our efforts were coordinated with Equal Protection Portland, developed in 1992 to support City Ordinance 13A The initiative to repeal was defeated. Bill Gregory is Senior Minister at WoodJords Congregational Church, UCC, in Portland. He is the author oj Faith Before Faithfulness: Centering the Inclusive Church (Pilgrim, 1992). ECUMENICAL ORGANIZING It is often difficult to find clergy and laypersons in one synagogue, church, or denomination with the concern and commitment necessary to organize for a high-profile public witness against homophobia and heterosexism. An ecumenical and inter-religious organization that begins with concerned and committed persons, no matter how few, may be the answer. It was for us in North Carolina. In the fall of 1987, the Raleigh Human Resources and Human Relations Advisory Committee requested the Raleigh City Council to add "sexual orientation" to the city's anti-discrimination ordinance. Those two groups sponsored a public hearing at which lesbians and gay men gave testimony about their experiences of discrimination and harassment. A consistent theme in those testimonies was of rejection and alienation from religiOUS communities. 1988 North Carolina Gay & Lesbian Pride March Carrying banner: Jimmy Creech, Mahan Siler, and Jim Lewis Religious leaders who were confronted by those testimonies began to discuss how they could challenge the pervasive hostility toward gay men and lesbians within religious communities as well as within society at large. With approximately fifteen interested and committed lay persons and clergy, the organizing began and RRNGLE was born. The active membership is now over thirty-five persons with eleven different religious affiliations. Raleigh Religious Network for Gay & Lesbian Equality The members of RRNGLE are committed to being a very public challenge to the prevailing hostility within the religious communities. It has sponsored a high-profile annual conference since 1988. It has purchased advertisements, Signed by the members, to support lesbian and gay pride events in the state. Members have written opinion pieces for local papers. RRNGLE has been active in local and state-wide political gay rights initiatives. The success of RRNGLE is attributable to a clear understanding of "who" it is. It is its membership and not an "institution" that exists to survive. It is a membership made up of persons who speak for themselves and not for the synagogues, churches, and other organizations with which they are affiliated. It is a "radical cadre" that is comfortable being few in nu mber. It is a proactive, public witness. Three similar organizing efforts in North Carolina have been spawned by RRNGLE. In 1991, the international meeting of pFLAG (Parents and Friends of Lesbians and Gays) met in Charlotte. An ticipating public opposition from the Religious Right, RRNGLE met with supportive clergy during the P-FLAG conference. The result was the creation of the "Charlotte Area Ministerial Association Gay and Lesbian Task Force" that has fostered dialogue between the mainline churches and the lesbian and gay community. Through its annual conferences, RRNGLE identified a number of persons from the Winston-Salem area and in a meeting in early 1992 helped create the "Piedmont ReligiOUS Network for Gay and Lesbian Equality." Realizing that the 1992 North Carolina Lesbian and Gay Pride events, scheduled in Asheville, would bring a ReligiOUS Right response, RRNGLE met with clergy and lay persons there and helped create the "Asheville ReligiOUS Network for Gay and Lesbian Equality." ARNGLE purchased advertisements, signed by its members, in local newspapers in support of the Gay Pride events. It continues to address religiOUS and social issues related to lesbians and gay men. jimrny Creech is Program Associate oj the North Carolina Council oj Churc hes and a member oj the Board oj th e Reconciling Congregation Program (United Methodist). To contact write: RRNGLE, PO Box 5961, Ra leigh, NC 27650-5961 . Open Hands 26 5 6. 9. a. a. b. c. ''' names at every opportue;r 'experience 10 take on e work. g'roups around the country; -Michael Spencer Sirl1ple Justice Ten St~ps For Organizing a De~:R:~'in~~~g,~al Group to ~oi1f.vil Rights ~ THEOLOGY/PHILOSOPHY OF THE RIGHT Menendez, AlbertJ. Visions of Reality: What Fundamentalist Schools Teach. Prometheus Books. [Examines the most widely used textbooks in fundamentalist private schools.] Mollenkott, Virginia Ramey. Sensuous Spirituality: Out From Fundamentalism. New York: Crossroad, 1992. [Contains many insights concerning interpretive communities.] Nordbeck, Elizabeth C . Thunder on the Right -Understanding Conservative Christianity in America. New York: United Church Press, 1990. [Examines "the fundamentalist, charismatic, evangelical, and pentecostal movements...during the last half of the twentieth century." (book cover)] Rogers, Jack B., and McKim, Donald. The Authority and Interpretation of the Bible. New York: Harper &: Row, 1979. [A scholarly work placing fundamentalism in a full theological context.] Spong, John Shelby. ' Rescuing the Bible from Fundamentalism: A Bishop Rethinks the Meaning of Scripture. San Francisco: Harper, 1991. [Provides a crash course on the liberal hermeneutic.] POLITICS OF THE RIGHT Bellant, Russ. The Coors Connection: How Coors Family Philanthropy Undermines Democratic Pluralism. Cambridge: Political Research Associates, 1990. ["A well-d.ocumented investigation into the far-right political activities and funding relationships of the Coors beer family..." Institute for First Amendment Studies (IFAS)] Diamond, Sara. Spiritual Warfare: The Politics of the Christian Right. Boston: South End Press, 1989. ["This left-of-center critique is the best available primer on the history, ideology, factions, and plans of the Christian Right." (IFAS) If you will read only one book on the Right, choose this one.] Freeman, Matthew. The San Diego Model: A Community Battles the Religious Right. Washington, DC: People for the American Way, 1993. [Describes the Right's "stealth campaign" model.] Marty, Martin E., and Appleby, R. Scott. The Fundamentalism Project Series. 6 Vols . Chicago: University of Chicago Press, 1991, 1993. Fundamentalisms Observed, Vol. 1; Fundamentalism and SOCiety, Vol. 2; Fundamentalism and the State, Vol. 3; Vols. 4, 5 and 6 available 1994-95. PERSONALITY OF THE RIGHT [Suggestions on the nature of the authoritarian mind and the possible causes of abuse.} Adorno, Theodore, et. al. The Authoritarian Personality. New York: Harper, 1950. Herman, Judith Lewis. Trauma and Recovery. Basic Books, 1992. Miller, Alice. Banished Knowledge. New York. Doubleday, 1990 and For Your Own Good. Canada: Collins Publishers, 1984. Rokeach, Milton. The Open and Closed Mind: Investigations into the Nature of Belief Systems. New York: Basic Books, 1960. ..J Fall 1993 27 THE ANTIGAY AGENDA OF THE RIGHT Minkowitz, Donna. "The Christian Right's Anti-gay Campaign." Christianity & Crisis, April 12, 1993, pp. 99-104. Pharr, Suzanne. "Four Articles on the Religious Right." Transformation. Little Rock, AR: Women's Project, 1992-93. Segrest, Mab and Leonard Zeskind. Quarantines and Death: The Far Right's Homophobic Agenda. Atlanta: Center for Democratic Renewal, 1989. Stumbo, Bella. "American Scene: The State of Hate." Esquire, September 1993, pp. 73-84. [On Colorado's Amendment 2.] WRITTEN BY THE RIGHT Barron, Bruce. Heaven on Earth? The Social and Political Agendas of Dominion Theology. Grand Rapids, MI: Zondervan, 1992. Dannemeyer, William. Shadow in the Land: Homosexuality in America. San Francisco: IgnatiUS Press, 1989. ["Must read" says Political Research Associates.] Jones, Stanton L. "The Loving Opposition," Christianity Today, July 19, 1993, p.18. [Jones urges fellow conservatives to embrace a more loving way in responding to homosexuality.] Magnuson, Roger J. Are Gay Rights Right? Making Sense of the Controversy. Portland, OR: Multnomah Press, 1990. ["Must read" says Political Research Associates.] Nobel, David A. Understanding the Times: The Story of the Biblical Christian, Marxist/Leninist and Secular Humanist Worldviews. Manitou Springs, CO: Summit Ministries, 1991. North, Gary. Backward Christian Soldiers: An Action Manual for Christian Reconstruction. Tyler, TX: Institute for Christian Economics, mid-1980s. [The most accessible book on the politics of Christian Reconstructionism. (lFAS)] Phillips, Charles R. The Blue Book for Grassroots Politics. NY: Oliver Nelson, a division of Thomas Nelson Publishers. [The Christian Right's how-to manual. (IFAS)] Robertson, Pat. The New World Order: It Will Change Your Life. Dallas, TX: Word Publishing, 1991. Schaeffer, Francis A. AChristian Manifesto. Westchester, IL: Crossway Books, 1981. RESPONDING TO THE RIGHT Center for Democratic Renewal. When Hate Groups Come to Town: A Handbookfor Effective Community Responses. 2nd ed. PO Box 50469, Atlanta, GA 30302. Suggested donation, $18.95. Marsh, Dave. 50 Ways to Fight Censorship & Important Facts to Know About the Censors. New York: Thunder's Mouth Press. Political Research Associates Packet Series. Constructing Homophobia: How the Right Wing Defines Lesbians, Gay Men, and Bisexuals as a Threat to Civilization. Cambridge, MA:PRA. [Includes primary source material from the Religious Right.] Smith, Christine M. Preaching As Weeping, Confession, and Resistance: Radical Responses to Radical Evil. Louisville, KY: Westminster/John Knox, 1992. [Includes discussion of ageism, handicappism, heterosexism, sexism, white racism, classism.] Wink, Walter. Engaging the Powers: Discernment and Resistance in a World of Domination. Minneapolis: Fortress Press, 1992. [How the dominant culture is captured by the Babylonian myth of domination, and Jesus' commitment to partnership and nonviolent resistance.] 28 Open Hands Letfe7f to t/.e EA4t07 We welcome bOth Clitical and appteCiatiVe responses to OPEN J{AlIIDS. We reserve tue right to select. edit.rs and shOrten all submiSsiOns. Nllette must be signed. with addIess and phOne. please indicate i! ,/ou do not want ,/0\11 letter to be publiShed. 0\11 polic,/ is to publiSh letters. over ,/0\11 full nallle. cM and state. We WIll occasio,/ nJlI aletter anon'llllOUSl'l. nallrt(~~ ,... reetings to you, I wanted to send a note of "Exultation and Praise" to you the great issue of Open Hands on Aging and Integrity. Fall 1992] Both my partner and I read it cover-to-cover (as s~on as it was off the press)! If there's a criticism, it's only .. at it just begins to uncover the iceberg. I know there's lots r material out there on this topic, so I hope there can be another one or two issues devoted to the topic of aging. Of course, mine is a very personal interest. (I'm no kid and my partner is over sixty-five.) .. .Thanks again for your work on this. We look forward to the next issues with happy anticipation ... Judy Jahnke, Rosemont, IL J ear Sir/Madam: Please cancel my subscription. The magazine itself is -erious, dry, statistics. Serious, serious writing. Even the uman interest stories are boring. It just wasn't what I expected.However, please keep my subscription payment 5 a contribution for I agree with your views -Gay/lesbian/ . sexuals should enjoy the normal civil rights we all eny -acceptance in society, adoption, marriage ... Donna Walthour, Leechburg, PA Editor's Note: The magazine is serious. We admit it. I am ooking for light, humorous, human interest stories related to .tpcoming themes. (See list on page 3) I am also interested in "-eceiving cartoons. Please include the name, address, phone "lumber, and date of the newspaper or magazine where you lound it. Cartoonists are also welcome to send material to our Chicago address. To the Editor: As I cannot find a disclaimer in the Summer 1993 issue, Biblical Interpretation: BeyondJudgment to Love, I have a big Summer 1993 evangelical bone to pick with [the]... treatment of Mark 12:35-40 in the article by Arnold Isidore Thomas [po 24]. Specifically, how can any interpretation of the NT canon dare to ignore various ascriptions to Messiah as the rightful heir to the throne of David with the simplistic refutation: " ...and precedes his rejection of the notion that the Messiah is the Son of David ... " [po24, col. 2] Don't you realize that this ...treatment of the Lord's purposed confounding (Mark 11:33) of those who rejected his messianic authority -as witnessed by his miraculous fulfillment of messianic prophecies -gives fundamentalist, traditionalist, and heterosexist evangelical Christians an excuse to ignore everything else your otherwise splendid publication has to say on behalf of oppressed and suffering gay and lesbian Christians? Phillip B. Harry, Temple City, CA Rev. Dr. Arnold Thomas replies: There can be no doubt that there are competing theories regarding the messianic identity of jesus in the Synoptic Gospels, but there should also be no doubt that Mark 12:35-37 (as Matthew 22:41-46 and Luke 20:41-44) favors a christology that does not require a Davidic stamp of approval. Biblical scholars have long acknowledged that the Bible does not speak with one voice concerning the christly identity ofJesus. Robert Funk, in his edition of The Gospel of Mark, suggests that these different points of view arose out of a segment of the early church, "in which there was some tension between the messiah as the son of man (a heavenly figure) and the messiah as the son of David (a political, royal figure)." (Funk, p. 188) This tension, most likely, did not originate with jesus, but with the effort of first century Christians to define the significance of jesus' ministry to the world beyond judaism. Sherman Johnson, in exegeting Matthew 22:41-46 for The Interpreter's Bible, states that "early Christians understood that jesus was a descendant of David (Acts 2:25-36, Romans 1 :3); but he did not derive his authority from his physical descent, and that the Messiah must be thought of, not as a national monarch but as the Lord of all, exalted far above David, ...and David cannot be compared with him." Oohnson, p. 526) Rev. Dr. Arnold Isidore Thomas Dear Mary jo, Thanks very much for sending the Summer issue of Open Hands .. .! stand in awe of the speed with which the issue came out; I had presumed a necessarily longer interim between our last conversation and publication. Also, I am impressed with the handsome layout throughout...Do you suppose others will do what I did, namely, to compare the photos of the two [Furnishes] to see whether they are related! I hope this issue gets the attention you hope for... Victor Paul Furnish Dallas, TX Editor's Note: Yes, people have asked! Victor and Dorothy Jean are brother and sister. 29 Welcome New Churches We welcome eleven additional churches to the movement. Hennepin Avenue UMC Minneapolis, Minnesota Since its founding in 1875, Hennepin Avenue has consistently been one of the largest churches in Minneapolis, now with almost 3,000 members. Located downtown, the congregation reflects the diversity of the Twin Cities area. The congregation is known for "great preaching, great music and social outreach." Its membership reflects a blend of a strong tradition with a forward-looking vision, including about 125 new members whose average age is under 30. Its Reconciling Congregation declaration has brought a number of new gay, lesbian, and bisexual members. r..T...TAT~ ................. OPEN -----m-[!~!~~ ................. OPEN AND AFFIRMING Community Congregational Church Tiburon, California A small city congregation, Community Congregational's 280 members are from all over Marin County. This is a theologically diverse and environmentally and globally concerned church which values the expression of spirituality through music and art. It enjoys a creative, non-traditional worship style. The church is beginning a four-month contemplative series for those wishing to nurture their spiritual awareness and growth. First Congregational UCC Gloversville, New York Located in a conservative area of upstate New York, First Congregational is fairly unique in its liberal commitments and social consciousness. The church has started numerous programs in the area, including hospice, Meals on Wheels, and a family counseling center. It also offers space for an HIV / AIDS support group. Having passed an ONA statement, First Congregational is now considering how that decision might be reflected in its bylaws and mission statement, and how to implement its ONA commitment more fully in the life of the church. Pilgrim Congregational UCC Cleveland, Ohio A spirited, urban congregation of about 225 members, Pilgrim Congregational seeks to live out the gospel in creative, contemporary ways. Multicultural and multiethnic, the congregation is committed to a variety of social justice and peace concerns. In order to minister more effectively in the city, the congregation called an associate staff member who reaches out to the surrounding community and helps the congregation respond to needs identified. Members of the church are active in AIDS ministry. Meeting space is provided for the local UCCL/ GC chapter and a social group for gay men. Plymouth Congregational Church Seattle, Washington "Plymouth Church -where faith and action come together!" That's how this downtown church of 1,000 members presents itself to metropolitan Seattle. The church continues a long history of social activism and attracts people interested in local and global mission. In partnership with an AfricanAmerican Baptist congregation, Plymouth will be part of the "Prince of Peace Walk," (a march against violence) scheduled for Advent. It has hosted a delegation from a Nicaraguan church. Plymouth celebrates the diversity of its congregation and explains the meaning of its ONA stance in each Sunday's order of service. Sanctuary UCC Harrisonburg, Virginia Granted full standing as a uce church in April 1993, Sanctuary's founding vision statement included being a "radically inclusive" faith community which would be Open and Affirming. Members seek to "walk in the way ofJesus with all peoples in all walks and ways of life." In October, the church moved from Mt. Crawford to a new downtown site in Harrisonburg, where it hopes to be a significant spiritual and missional presence. In its new building, Sanctuary will offer meeting space to the first gay, lesbian, and bisexual support group in Harrisonburg. Shalom UCC West Lafayette, Indiana Begun in 1987, Shalom has 64 adult members/ friends and 19 children. Extremely mission-oriented, its members have taken as their goal "to give as much to others as to ourselves." Shalom recently held forums to discuss questions and ideas that have arisen since its ONA vote. The church has had a steady stream of visitors since becoming ONA and is delighted to welcome one and all. Urbandale UCC Des Moines, Iowa This active, urbani suburban church of 360 members draws participants from throughout the Des Moines area. Open Hands 30 ..1embers are completing financial plans for a new sanctuary, assisting with food relief, and working in partnership with an inner city congregation (a Reconcil.ng Congregation!). Another partnership is being discussed, perhaps with a church in Indonesia. The Sunday School has its own special project -col.ecting clothes, toys, and books for hospitalized children. Urbandale recently finished five months of intensive study on gay/lesbian issues. Gethsemane Lutheran Church [RECOYHRISTJ Columbia, South Carolina Gethsemane has actively practiced inclusivity throughout its four decades of ministry. Some South Carolina "firsts" for Gethsemane include: African-American members, congregational presidents and synod delegates, internships for women in seminary, and now the Affirmation ofWelcome. Gethsemane's members during Lent last year studied issues surrounding child abuse, abortion, capital punishment, AIDS ministry, and homosexuality. The coming out of a lesbian member, the congregation's love and support for her, and their desire to act on the issues they studied, led the congregation to adopt the RIC Affirmation of Welcome. Fountain of Hope Lutheran Fellowship Kansas City, Missouri Fountain of Hope is a multicultural, inner-city, storefront congregation committed to inclusivity and outreach. Many members have lived on the fringe of society most of their lives, and understand how our church and society can either marginalize and exclude people, or include and welcome them. Frustrated by the church's slow response to including lesbian and gay people, they Fall 1993 felt that making the Affirmation ofWelcome was a way to move ahead. Abiding Peace Lutheran Church Kansas City, Missouri The members of Abiding Peace felt "it was time" to make a statement of support t9 the church for lesbian and gay people. The congregation has had several long-time lesbian members who have served as congregational leaders. The congregation's commitment to be an inclusive, welcoming congregation overcame concerns about the publicity of becoming a Reconciled in Christ congregation. Others Join the Movement We also welcome two new synods to our ever-growing movement. The Synod of the Northeast Presbyterian Church (U.S.A.) New England, New York, New Jersey Comprised of over 1,200 congregations, the Synod of the Northeast has become the first More Light Synod of the Presbyterian Church (U.S .A). At its January 1993 meeting, the Synod (voting 68 to 52) "declares itself to be a 'More Light Synod,' affirming the inclusiveness set forth in The Book of Order, encouraging all persons, regardless of sexual orientation, who seek to know Christ, to participate fully in the life of the church." The Metro Chicago Synod, ELCA Chicago, Illinois The Metro Chicago Synod of the Evangelical Lutheran Church of America passed the Affirmation of Welcome in its annual assembly this past summer. Ecumenical Leaders and Open Hands Advisors Meet Representatives of the Open and Affirming (United Church of Christ), Reconciled in Christ (Lutheran), Reconciling (United Methodist), and Supportive (Brethren/Mennonite) Church programs held their fourth annual ecumenical gathering in Chicago in mid-September. The leaders recognized the continued growth of the "welcoming church" movement across the denomination -now encompassing more than 350 congregations. The leaders shared resources and program ideas, participated in a fundraising workshop, and viewed the new Religious Right video, Gay Rights/ Special Rights. '-RCP Collecting Data on Homophobia in UMC The Reconciling Congregation Program office is collecting data and stories of homophobia or inhospitality toward lesbian, gay, and bisexual persons that occurred in the United Methodist Church (UMC) this year. Persons are encouraged to contact the Rep office by phone or letter with reports of recent words or deeds of homophobia or inhospitality at all levels of the UMC, including agencies, annual conferences, congregations, clergy, and laypersons. All reports will be strictly confidential. An initial published review of "Homophobia in the UMC' is planned for early 1994. 31 Open Hands The leaders called on all the churches in our ecumenical network to be in solidarity with each other by celebrating their welcoming ministries in worship onJanuary 23, 1994. Evaluation of the first year of collaboration in publishing Open Hands produced very positive feedback. The editorial adViSory committee for Open Hands met the following weekend. Again, evaluation of the new ecumenical venture was overwhelmingly positive. Future themes recommended at this meeting include: Outreach and Evangelism; Gifts of the Spirit; Campus Ministries; Denominations: Help or Hindrance in the Movement; Diversity;and Celebrating Relationships. LC/North America Hires Program Executive In September, Robert W Gibeling,jr., from Atlanta, Georgia, became the first Program Executive of Lutherans Concerned/North America (LC/NA) at a gala installation service in Fort Worth, Texas. "It is clear to me that the issue of affection orientation will be in the forefro nt of social concerns faCing North America for the remainder of the decade. In this crucial time, LC/NA can be a tremendously powerful influence for positive change," Gibeling told the Board of Directors. "I consider it an honor to help make this happen." The role of Program Executive is to work with the Board of Directors to develop programs and strategies which will further the mission and ministry of LC/NA "We wanted to leave the maintenance and nuts and bolts operation with the board," said LC/NA Co-Chair Lynn Mickelson, "so that the Program Executive can focus on strengthening and expanding the work of the organization. Bob is uniquely qualified for this role." "Bob views the Reconciled in Christ (RIC) program as one of the most important ministries sponsored by Lutherans Concerned," observes RIC Coordinator Brian Knittel. Gibeling says "Because it's a grassroots, local-based program, [RIC] will have a tremendous Religious Right Video and Leader's Guide Available from Rep The RCP office has a copy of the new Religious Right video Gay Rights/Special Rights which it will loan out to churches. Also available is a leader's guide prepared by the RCP office. For information on how to borrow the video and secure a copy of the guide, call 312/736-5526 or 312/736impact on the church. At some point in the future, as the number of congregations reaches a critical mass, it will ensure that there is positive change in the church." More Light Tenth Annual Conference The 1994 annual conference of the More Light Churches network (Presbyterian) will be held in the Minneapolis/ St. Paul area in May 1994. The theme is "Turning Dialogue into Ministry." A unique, inspirational play, "Coming Out/Coming Home," will be performed by members of Spirit of the Lakes UCC. Speakers will include the former General Assembly moderator,john Fife and preaching professor, Christine Smith. For information and registration, call Lindsay Biddle, 612/724-5429 or Dick Lundy, 612/470-0093. Funding Withheld from Presbyterian Synod In late spring, St. Andrew's Presbyterian Church in Newport Beach, California, decided to withhold funding of the Synod of Southern California and Hawaii until the Synod ceased to fund Lazarus, a gay/lesbian outreach program. One of the largest and wealthiest congregations in the Presbyterian church (U.S .A.), St. Andrew's put $300,000, which was intended for Synod missions, into escrow. For several years the Synod has provided a small amount of financial support for the Lazarus Project, a ministry of reconciliation with lesbian, gay, and bisexual persons housed at West Hollywood Presbyterian (a More Light Church). The Lazarus Project labeled the action "extortionist" and reminded churches that other missions could suffer the same consequences if St. Andrew's demand was met. Synod commissioners condemned St. Andrew's action and declared its support for the Lazarus Project. St. Andrew's subsequently diverted the escrowed funds to non-Synod programs. The Synod has been badly financially damaged by these actions and may be unable to fund any of its social justice and outreach ministries. 5475 (fax). 32 Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Open Hands Vol 9 No 2 - Responding to the Right: Strategies for Change https://exhibits.lgbtran.org/files/original/c8447d488c3757c7160a6ca78c5936e2.pdf 91476048318d56f2ece705615dce3dfa Issue An issue of a recurring publication. Volume Number The volume number of the issue 9 Issue Number The number of the issue (within a volume) 3 Publication Year The year the issue was published 1994 Publication Date The date the issue was published Winter Text Any textual data included in the document $5.00 . More Light Churches Network Open and Affirming Program Reconciled in Christ Program Reconciling Congregation ~r6gram Resources for Ministries Affirming the Diversity of Human Sexuality . Vol. 9 No.3 Winter 1994 CELEBRATING THE INCLUSIVE GOD Worship in the Welcoming Community Open Hands is a resource for congregations and individuals seeking to be in ministry with lesbian, bisexual, and gay persons. Each issue focuses on a specific area of concern within the church. Open Hands is published quarterly by the Reconciling Congregation Program, Inc. (United Methodist) in conjunction with More Light Churches Network (Presbyterian), Open and Affirming (United Church of Christ), and Reconciled in Christ (Lutheran) Programs. Each of these programs is a national network of local churches that publicly affirm their ministry with the whole family of God and welcome lesbian and gay persons and their families into their community of faith. These four programs -along with Open and Affirming (DiSciples of Christ), Welcoming (Unitarian Universalist), Supportive Congregations (Brethren/ Mennonite), and Welcoming and Affirming (American Baptist) programs -offer hope that the church can be a reconciled community. Open Hands is published quarterly. Subscription is $16 for four issues ($20 outside the U.S.). Single copies and back issues are $5. Quantities of 10 or more, $3 each. Subscriptions, letters to the editor, manuscripts, requests for advertising rates, and other correspondence should be sent to: Open Hands 380l N. Keeler Avenue Chicago, IL 60641 Phone: 312/736-5526 Fax: 312/736-5475 Member, The Associated Church Press © 1994 Reconciling Congregation Program, Inc. Open Hands is a registered trademark. ISSN 0888-8833 @ Printed 011 recycled paper. (!jeen Resources for Ministries Affirming the Diversity of Human Sexuality ~andJ Winter 1994 Vol. 9 No! 3 EXPLORING the nature of worship ............................................................... 4 The Work of the People ........................................................................... 4 Gregory R. Dell Witnesses to Meaning ..................................................................... 5 Ann Marie Coleman, Brenda Moulton, Bob Gibeling, Derrick Kikuc hi, Paul Santillan Ham Bones, History, and Liturgy ........................................................... 6 Jon Nelson Prayer ofJesus ................................................................................. 7 Wheadon UMC WhatJesus Actually Prayed? .......................................................... 7 The Jesus Seminar The Open Table: A Sign of Inclusion ...................................................... 8 Grant S. Sperry-White Personal Testimony ......................................................................... 9 Anonymous A Meditation on the Eucharist ....................................................... 9 Lawrence A. Reh Tips for Inclusivity and Diversity in Worship ..................................... 10 Exploring Worship in your Congregation: Eight Activities ................ 11 REPENTING of our alienating actions ........................................................ 12 A Liturgy of Repentance ........................................................................ 12 Mary Jo Osterman The Reproaches ...................................................................................... 13 Wallingford UMC HEALING each other's wounds .................................................................... 14 Call to Awareness ................................................................................... 14 Mary Jo Osterman Psalm 73 Interpreted .............................................................................. 14 Derrick Kikuchi Shug's Beatitudes (Alice Walker) .......................................................... 15 St. John's UMC Prayers of the People .............................................................................. 15 Howard Warren Comfort and Healing (Song) ................................................................. 15 Mary Jo Osterman We Give You Thanks, 0 God (Song) ..................................................... 15 John S. Rice Benediction: Loving God, Move Us from Tragedy ............................... 15 Larry Peacock RECONCILING with all those different from us ....................................... 16 Call to Celebrate ..................................................................................... 16 Irving Park UMC Song of Reconciliation ........................................................................... 16 Caroline Presnell Reflection I: From a Non-European Perspective .................................. 17 Audre Lorde Naming our Brokenness (Korean Tongsung Kido prayer style) ......... 17 A Prayer for Decision-Making Time ...................................................... 17 Marianna Mihills Open Hands 2 Celebrating the Inclusive God: Worship in the Welcoming Community Reflection II: Underground Christians ................................................ 17 Malcolm Boyd Open Hands, Open Hearts (Song) ........................................................ 18 G. Jean Anderson & Barbara Neighbors Deal How Weird 0 and Freak 0 Became Reconciled: A Children's Sermon ..................................................................... 19 Elton Brown AFFIRMING and celebrating our sacredness ............................................. 20 Celebrate the Covenant .......................................................................... 20 Diane Darling & Elaine Kirkland Psalm 30:4, 11-12 Interpreted ............................................................... 20 Mary Jo Osterman Reflection I: Welcomed with Open Arms ............................................. 20 Ann B. Day Reflection II: Indian Tapestry/Tejido Tipico ....................................... 21 Julia Esquivel A Litany of Affirmation .......................................................................... 21 Susan Kramer Sen ding Forth: The Wildly Inclusive God ............................................ 21 Howard Warren COMMITTING ourselves to being the church ........................................... 22 Invitation to Commitment (Poem) ........................................................ 22 Maya Angelou Reflection: The Pulse of our New Day: Facing Destiny ~ ....... .............. 22 Lynn Mickelson Words of Commitment .......................................................................... 23 Mary Jo Osterman Ritual of Commitment ........................................................................... 23 Lisa Larges & Lindsay Biddle Sending Forth: The One Who is our Rock ........................................... 23 Mary Jo Osterman RESOURCES .................................................................................................. 24 MOVEMENT NEWS ........................................................................................ 26 ANNUAL LIST OF WELCOMING CHURCHES .................................... 30 , upeQ~l~GTHEME~ eadline Reb. 25,1994 Unso~ici\!;i~:;:~.eitlJSCript Deadlines The'm,e;l,"i;; '.. ",W Outreach .andtEYangelism · Prid,e: itGift of the Spirit May' 25,1994 Campus :Ministries '· "Aug. 25,1994 Winter 1995 DynaIiii.~s pI a Welcoming Movement Nov. 25,1994 Sprio!}g1995 Diveisity~in Welcoming Churche~ ~~b. 25:,1995' Th'. Ifyou are interest~J:~?Writingfor one o£ t p.!~e~fe send a queryretferjqr <your completed J ~ .' . . ..... ~:;I~.!~~rtor . Qpen Hands • 380!.,~~~t15eeler • Chicago, IL 60641 ProgramCoordinators Mark Bowman Reconciling Congregation Program, Inc. 3801 N. Keeler Avenue Chicago, IL 60641 312/736-5526 Ann B. Day ""."."~ ... .• ~ OPEN Open and Affirming -D-Program !t!!J!~ .."i.,,~ P.O. Box 403 ..."...".... Holden, MA 01520 508/ 856-9316 o Brian Knittel Reconciled in Christ Program 2800 Buena Vista Way Berkeley, CA 94708 510/ 841-6990 '~ .~p' ~\ .:::' lindsay Louise Biddle More light Churches Network T 3538 22nd Avenue, S. Minneapolis, MN 55407 612/ 724-5429 Publisher Mark Bowman Open Hands Editor Mary Jo Osterman Layout I GraphicsI Typesetting In Print -Jan Graves Permission is granted to use the banner deSigns in this issue. Editorial Advisory Committee Reva Anderson, Toledo, OH Peg Beissert, Rolling Hills Est., CA Ann Marie Coleman, Chicago, IL Dan Hooper, Los Angeles, CA Derrick Kikuchi, Daly City, CA Samuel E. Loliger, Buffalo, NY Shawndra Miller, Goshen, IN Dick Poole, Oak Forest, IL Caroline Presnell, Evanston, IL Emilie Pulver, Chicago, IL Irma C . Romero, Chicago, IL Paul Santillan, Chicago, IL Martha Scott, Chicago, IL Winter 1994 3 THE WORK OF THE PEOPLE By Gregory R. Dell £XPWRING the nature ofworship 4 "Liturgy: the work of the people." Sometimes the origin of a word can provide unexpected insight. If liturgy is, as its derivation suggests, the ergos (work) of the laos (people), it ought to reflect a collaborative and corporate style in its creation as well as its practice. What has worked well for us at Euclid Avenue United Methodist Church as we have pursued that goal is a collection of interconnected programs and opportunities: weekly Bible study on the lectionary passages for the coming Sunday, seasonal liturgy planning teams, the use of liturgies which provide for spontaneous participation of the laity, and the use of lay liturgists for all worship services. Bible Study I began the weekly Bible study as much out of my own need as out of any desire to pursue more lofty goals. From a previous pastoral appointment I had learned the value of dialogue (multi-Iogue, really) with laity about the scriptures which would form the basis for the coming week's sermon. Euclid has only two rules for Bible Study nights: regardless of age anyone can have dessert before dinner at the potluck which precedes the study, and all opinions are welcome. In a Bible study with our congregation's participants ranging from borderline fundamentalists to borderline Unitarians, that latter "rule" is particularly important. It gives permission for people to be who they are and to challenge each other gently and support each other firmly. We read the scriptures and then out of the diversity of our experiences and identities reflect on what the word might be saying to us personally, relationally, and politically. As a straight, white, middle-aged, male clergyperson, I find the richness of participating in those discussions with gay men, lesbians, persons of color, young adults and senior adults, lawyers, social workers, homeless persons and homemakers, to be incredible. The twenty-five to forty participants vary from week to week, with some present every time and others from time to time. Even that dynamic adds to the richness. I preach from who I am, but who I am is greatly expanded by those encounters on Wednesday evenings with the biblical word and the rich tapestry of God's diverse people. As for the laity who participate, they say that the experience makes them feel connected to our corporate worship, their everyday lives, and the Christian faith in ways beyond their expectations. Our times together are always punctuated by laughter, often by tears, and never without learning for all of us. More times than not our closing prayer circle is as profoundly deep in silence or words as any spiritual experience I've had. Liturgy Teams For each liturgical season the congregation's worship committee issues an invitation and intentionally recruits specific persons to form a team for the planning of worship services for the season. In addition to reviewing the scripture for the season and choosing a theme or themes, the team assigns responsibilities for the writing of the movements of the liturgy for each service, selection of music, and creation of banners, dances, or other special visual or experiential components. Many of the folks on the teams participate in the weekly Bible study. Some don't. Again the diversity is expanded. During some weeks of "ordinary time" between the various seasons I still have primary responsibility for Sunday liturgies, but I think even they are enriched by the collaborative work on the seasons around them. All of us are encouraged to let what we create reflect our unique experiences and identities while remembering that they must "work" for the diversity of the whole congregation. A neat trick. But somehow it happens. Open Hands Liturgists and Liturgies A different lay liturgist helps to lead worship at each service. Children as young as five have served as liturgists. Persons with handicapping conditions, older adults, the full racial! ethnic diversity of the congregation, men, women, gay and straight are all intentionally recruited when the "volunteer" list doesn't reflect all of that diversity. If the "work of the people" is not to be confined to those who study and plan, it must be open to the moving of the Spirit among those who "just arrived." Therefore, there is an attempt that each liturgy provide an opportunity for spontaneous participation, whether it is the offering of joys and concerns, sharing of announcements or prayer, or giving some other witness. We've had a good time with this "liturgy" business at Euclid. 1 think we've all grown, been confronted, nurtured, and enabled. It's not perfect. At times things can be a bit ragged -but then, so are we. What is important is that we are journeying together as a people of faith attempting to do the "people's work" -to engage in our side of the human-divine relationship in worship. God's work is met by the people's work. T Greg01Y R. Dell is pastor oJ Euclid Avenue United Methodist Church, Oak Park, Illinois, a Reconciling Congregation. He is copresiden t oj the Tn-Vil~' WorshipplQg in a welcoming community affirms my be·lief that God calls all varieties of people. It helps me appreciate the manyand diverse gifts. I've been particularly moved when our commitments to diversity are made explicit ~especially singiIJ,g;'songs inclusive of lesbian, gay, aQd'6,i~exual people." Ann Marie Coleman is an Open and Affirming (UCC) representative on the Open Hands Advisory Committee. lage PADS Homel ess Shel ter Project , and has served as resource speaker Jor AT&T's Gay, Lesbian, and Bisexual Awareness programs. "To worship in a welcon"ling churc:h community is to be reborn yet again. Perhaps it is the 'exhilaration from breathing'a sigh of truth. Perhaps it is the awe in finally beJieving that you: are loved." Derrick Kikuchi is a More Li~hi (Presbyterian) representative on the 'Open Hands Advisory Committee. "Worshipping in the welcoming community touches me at the deepest level of my faithl "hope, hand love. I.. f~il :;a power and ql?eace that truly passes understanding"N!y faith is, str~flgthened by hearing God's word in a setting which meansI am incl uded too. My hope is renewed when I see the dJversity of God's people reaching out to eacn other with anembrace. BUt greatest of all, I feel the miracle of God's incl usive love is active here and now because I know this wondrous love is for me, IIjust as I am." Bob Gibelingl~ the Executive Director of Lutherans Concerned. "Worshippingin a welcoming church means sensing and knowin,g t,hl3t any~ne whos,omes to SundI3Yt.servi~e or any churcQ. activity will have e)tldence that wflare IRtention~1 in,~~r'suppqrt of all per?ons. Our talk and our walk are synchronized in regard to, affirming' the wide diversity of people ~nside and outside the church." "Worshipping in a welcor:ning community means readiryg in the §~r)day' bulletin that ieveryone is w elcome to worship and knowing that it realtydoes mean you . A lesbian recently share9 with me the joy of visiting a new church and reading a bulletin statement of welq)me that specifically included s.exual Qrientatfon. She's no;;" a member of t~~~Af()ngregation and" proudly carries a f 6PY of the bulletin with her so ' she can let others know that they too are welcome." Brenda Moulton is Coordinator Of the Association of We/coming & Affirfnir;gf?aptists, Paul Santillan is a Reconciling Congregqtion (United Method7 ist) representative on the Open Hand$Advisory Committe"f'l Winter 1994 i~ '> 5 HAM BONES, HISTORY, and LITURGY by jon Nelson Soon after my sister married, she had occasion to cook for a family gathering. She chose for her domestic debut a ham -not a canned ham, nor a pre-cooked-honey-bakedspiral-sliced ham -but an old-fashioned whole ham, hand scored and studded with cloves. My new brotherin-law was called into the kitchen and asked to find a hacksaw with which to saw through the bone and remove the last six inches of the ham. Perhaps because he had been called away from a Bear's game, he had the temerity to ask "Why?" "That's the way it's always done. I've watched my mother do it a dozen times." Still obstinate, h~ again asked "Why?" Exasperated, she called our mother who assured her this was indeed an integral part of cooking a whole ham, a process she had often observed her mother perform. "Why?" my sister inquired, now curious. "Ask your grandmother." Grandma was no more helpful. It was something she had seen her mother do and had imitated her whole life. However, she would talk to Tante Ida, her older and now quite venerable sister, and see if she knew. Indeed she did. It seems that our great-grandmother didn't have a roasting pan large enough for a whole ham and so cut off six inches or so before baking it. For more than seventy-five years my family cut the end off baked hams for no better reason than the size of my great-grandmother's roasting pan!* I appropriate this story to make two fundamental points about the liturgy: liturgy is at the same time adaptive to contemporary need and tenaciously conservative. Each generation has incorporated facets of its culture into the received tradition while maintaining much or most of what had been added by prior generations. The essential elements of Christian worship -the word, the bath, and the meal -have been reshaped repeatedly in response to the culture in which they've been celebrated. The Word The earliest church read the Hebrew Scriptures and kept the service of the synagogue Virtually intact. As gentile influence grew, the writings of the "apostles" were added to the canon of scripture. The language of worship changed from Hebrew to the common Greek, but hints of what had been remain in our continuing use of the Hebrew "Amen" and "Alleluia." For centuries after the establishment of Latin as the world language , the Gospel continued to be read in Greek and it is only in our own lifetime that the Roman church finally gave up Latin as its language of worship. (Lest we of the Protestant tradition become too smug, it is good to remember that many parishes continued services in German or Swedish long after the children of the immigrants had died!) The tension continues in our struggle today to grow beyond our patriarchal roots by adopting inclusive language in our worship. To gauge the strength of the "conserving tradition" try changing from the KingJames translation (1611) of the Lord's Prayer used in your parish to the English of 1994! Nonetheless, the message must be understood if it is to be believed. To worship in the language of our ancestors may be historically interesting but it is hardly authentic worship of the living God. Open Hands 6 The Bath Participation in the community of faith required a real commitment in the early church. Candidates for baptism were enrolled in a three-year catechetical process leading to baptism at the vigil of Easter. Following the example of Jesus' baptism by John, these baptisms took place in living water, the candidate being literally "buried with Christ" (Rom. 6:4) in the depths ofbaptismal water. The scholastic theologians of the Middle Ages were enamored with minimalism -what was the least that could be done and still have a valid sacrament. By the Fourteenth Century infusion (pouring) replaced immersion as the normal mode of baptism. The large and gracious baptismal pools of the ancient church became the small pedestal bowls with which most of us are familiar. The bath became a trickle and remains so to this day. The Meal During the Roman persecutions of the first two centuries of the Common Era, the church met in homes or catacombs, often around meals (see I Cor. 11). These two elements -the meal and the catacomb -shaped the church's worship: the Christian altar is both dining room table and remnant of the sarcophagus (a stone coffin). Following the Middle Ages and the Black Death, the focus of worship turned from a celebration of the Resurrection to memorial participation in Christ's death. Altars were moved to the wall and the people -no longer a family gathered around the table and no longer actively involved -watched the priest offer a sacrifice to propitiate an angry God. We need to take a fresh look at our worship, making sure that the things to which we cling are not the ham bones of history. It is only recently that we are recovering the idea of worship being "the work of the whole people" (the meaning of the Greek "leitorgia") and not something to be passively observed. Even now, the church is struggling with the competition of media entertainment which attempts to continue the tradition of passive participation. Ham Bones or Living Liturgy? W e need to take a fresh look at our worship, making sure that the things to which we cling are not the ham bones of history. Ifour worship is again to be "the work of the whole people" it must encompass all that we are -our realities, our joys, our sorrows, our hopes, and our dreams. If worship is to be of the "whole people" it will necessarily include the lives of our lesbian, gay, and bisexual sisters and brothers. Let the whole people of God join hands in the worship of our God, who makes all things new. T *Anecdotal story, source unknown. Jon O. Nelson is Associate Pastor of King of Glory Lutheran Church in Carmel, Indiana, and co-chair of Lutherans Concerned/North America. WHAT JEStJS"'AtTUALLV;\"P~AYED? Father, yournam~ be rever~d. Impose y6urimperial rule. Provide us with the bread we need for the day. Forg iveou,rpebts to the ext~p~, tnat.. k!we have forgiven;l;' ' · @f', _" -;:; those i'\':l debtto us. From The Five ~ospels: The.Search for the Authentic·Words ofJesus by RobertW Funk and Roy W, HOfJver and the je$us Seminar. Copyright 1993 by Polebridge Press. Reprinted with 'permi$sion OY :"'I1acmillan PublishinQ;'Company. May be repri,fied for local worshipwfth this credit; aJ/ other uses must have permission of Macmillan. PRAYE:ffoF JES'U'S Our God, . w ho art with us anp beyond us, hallowed bee.thy name. ' Thy New , Earth come; t hy will~~ii,?nl1e on earth Give us ~b'f~ day our daily ,? and forgive;usour Sin, ' as we for£jivethose who ~in against us. And lead us not into t~mp!ation,* but deliver us from eyil. For thin~ is the New Eart andtt1'e<'gJbfy forevel:%Ame WheadoHwUnited Methodist Church (RCP), Evanston, Illinois: May be reprinted with this credit attached. *Editor's Note: Alternate wording might be:.And ' do not per:rpit us to fall into temptation. Winter 1994 7 By Grant S. Sperry-White W orship possesses the power to nourish or to starve, to wound or make whole. Because worship has such creative and destructive power, the issue of how to structure worship becomes all the more crucial for welcoming congregations which intentionally include persons of all sexual orientations. The most powerful liturgical action that a reconciling congregation may perform is to celebrate the eucharist. 1 By offering the open table, reconciling congregations witness to the unbounded love of God, who invites all women and men into communion with God and with each other in Christ. The open table offers the powerful gift of inclusion in the midst of a hostile world and an exclusive, condemning Church. Rooted in jesus, Actions The eucharist is rooted in j esus' actions at the last Supper and also on other occasions of table fellowship during his ministry. jesus frequently ate meals with those who stood on the margins of his society. Breaking the bread with all persons who accept the invitation to the table continues this tradition of jesus' own open table fellowship. To eat together at the table of the eucharist makes clear in a liturgical context that Christ breaks down the barriers which would attempt to exclude and alienate persons on the basis of sexual orientation. Eschatological Feast and Koinonia The invitation to table fellowship with jesus carried with it the invitation to join the great eschatological feast God would spread at the end of time (Isa. 25:6-8). Accepting a place at table withJesus meant accepting God's offer of salvation made through jesus. The open table restores a dimension of the eucharist which throughout the history of Christianity has been downplayed and even ignored: that of eucharist as an eschatological invitation to salvation, made to all who accept. The open eucharist does more than proclaim the all-embracing love of God made visible as an invitation to feast with God. It also makes visible a koinonia, a communion in the body of Christ. That communion is with God and with other women and men in the Wheadon United Methodist Church (RCP), Evanston, Illinois, celebrates holy communion "in the round" the first Sunday of each month. Photo: Dale Fast Broadway Christian Parish United Methodist Church, South Bend, Indiana, celebrates theeucharist weekly. Photo: Martha Turner new community brought to birth in the suffering, death, and resurrection of jesus. The open eucharist explicitly demonstrates to all that communion in the sense of participation in community is available to all persons. In addition, the open table affirms unity in Christ, in whom "there is no longer Jew or Greek, slave or free, male or female." (Gal. 3:28). Because the eucharist proclaims that all persons can participate in the community of Christ's body, when welcoming, reconciling congregations celebrate the open table of the eucharist, they enact a prophetic sign for the rest of the church. They speak a word of truth to other Christians about what Christian community ought to be everywhere. In this sense, the open table becomes a sign of eschatological reversal: when those invited to a feast refuse the invitation, the host scours the land for persons to enjoy it in their stead (lk. l4: 1524). That is to say, Christ himself invited all persons to eat with him; the open table reverses the churches' negation of Christ's practice. Open Hands 8 PERSONAL TESTIMONY Some of the m9SfwipairjfI;JI 'aha selfloathing experiences of my'lifewere times ' knelt at the commuQion rail. It wasthere ~hat I felt called to confess the sin of my esbian identity, to promisenever to have those feelings again, and to further coh;ess that I had failed to keep that prom. se made hundreds~~~~i~~~i,\j~~fore. ' I came to kno~,;.;.int~He·ctu~lIy, that God must surely accept me ..the way God Plade me. But I did not feel this accepa' 1ce until the first time rwas served ommunion in a Reconciling Congrega ·on. I knew the church's public st~mce. e full realization that I was accepted alid acceptable came1when, ISqrig with e congregation- Amazing grace howsweet the sound, That saved someone like me; once was lost, but now am found, Was bound but now I'm free! , is not possible tqexpr~ss in words e sense of joy and shee~.:·felief l felt at ·'"'at moment. Anonymous :eekly Eucharist a Gift of ope and Empowerment or many gay and lesbian Christians, the liturgical point of exclusion has een the eucharist (see testimony above). erefore, I believe that reconciling conoregations need to celebrate the ,eucharist weekly. By so doing, we can fer men and women who feel exuded a continual sign of the healing, v:elcoming, inclusive love of God in Christ. Who knows which Sunday someone will walk into worship in need of this sign and act of inclusion? WeIoming, reconciling congregations can ransform an instrument of separation -to a vehicle for hope and renewal. The pain of exclusion felt by gay and lesbian Christians is so great that nothing less than the weekly eucharist will sufice as a liturgical answer to the wrongs they have suffered in their experience of worship. For all members ofwelcoming congregations, the eucharist comes as the gift of Christ's empowering and strengthening presence, and as a foretaste of the love andjustice God intends for the world. Winter 1994 One ecclesial communion, the Universal Fellowship of Metropolitan Community Churches (U.F.M.C.C.), has already come to this conclusion: its bylaws state that every Sunday service is to include both word and table.2 The resources for making a ~ weekly eucharist a reality already exist in several other denominations. Thanks to the several movements for liturgical renewal since World War st. Paul Reformation Lutheran Church, Minneapolis, Minnesota, II the revised hymnals and celebrates communion "about 37 of 52 Sundays a year." Nadine , . b k f U . d M h Addington is the server; Joseph Wahlberg, the acolyte. Taken in serVIce 00 s o nlte et -1984. Photo: Courtesy of the church odists, Lutherans, Presbyterians, Episcopalians, and the United Church of Christ (to name a few) are now based upon the principle of a weekly eucharist. Some of their congregations, which are welcoming gay, lesbian, and bisexual members, are in fact celebrating the eucharist frequently and even weekly. (see photos) God continually invites all persons to the feast of salvation. Opening the eucharistic table every week to all persons is one of the most powerful liturgical witnesses that reconciling congregations can make to God's inclusive offer of new life and wholeness in Christ. The open table stands as an eschatological, prophetic sign of what God intends for the church. It proclaims liturgically the unity of all Christians. It makes visible God's open invitation to a community of inclusion and hope. T 1A blieJ note about language. I reJer to the welcoming church movement oj various denorninations when I use the phrase "recol1cilil1g congregations." Some denominations reJer to the eucharist as holy communiol1. 21 am indebted to Ms. Denise Leopold Jor this inJormation. Grant S. Speny-White, Ph.D., is Visiting Assistant Professor of Church History at Saint Paul School of Theology in Kansas City, Missouri. He has served as chairperson of the Worship Cormnittee of Broadway Christian Parish United Methodist Church, South Bend, Indiana. EUCHARIST A MEDITATION ON THE Gathered at'tqble were the ult'imate outsiders: an itine'tarit teacher whose radical ministry of love.. and healing to society's most marginalizeg and alienateq broke all rules of refi:~j?~s "correstn!=ss~':\.:' and earned him !~..~~;t~tal enmity'of the:s; establishment ~'ch~·rcn~~; plus 'followers who were voluntarily homeless, jobless, and separated from friends and family ~ to be with him. Knowing it to be the last meal with his faith family before politicS overtook and killed hi;m, Jesus adapted a ~ipeast ri:.~al~fRa.:{~~~lPg th'at involved the H most sacred"'i,rrevocat:);le pledge by the ''\one leaving, of faithfulness, affection, and continued presence to those left behind, bindipg their he(3rts in the same love and foyalty, "Eat, drink,'all of you" an inclusive invitatic5n -i'this will be to you my very.pr~~~~~~,and pledge 0; fulfillment until weG-at~... reunited." And to me it has been sacrea·nurtu·re,assu~ance · of community, anq pbysical representation of God with'me and-in me; regard-, less of station or status, It has been Christ himself sayil')g, "1 win not fOrsake yOlj; you belong." ',," Copyright 1992 D}/';Lawrence A. Reh, "Alameda, California, 'Griginal/y published in More Light Update (R,resbyterian)"November 1993. Used with permission of autho~ May be reprinted for/oeal worship use only." 9 [if TIPS FOR INCLUSIVITY AND DIVERSITY ------IN WORSHIP-----Welcoming the Differently Abled l. Ask people to "Stand as able." Or, invite them to "stand as able or assume other attitudes of praise." 2. Print the above phrases in bulletins instead of "* = Stand." 3. Make space in and among pews for wheelchairs. 4. Say simple, repetitious responses without reading them. S. Use rhythmic movements and instruments with repetitive songs, prayers, litany responses (clapping, swaying, simple steps). 6. Print materials in large type and on paper colors that are easily read in dim lighting. Welcoming the Old l. Include old* people's joys and concerns in prayers, litanies. 2. Use positive illustrations of the process of aging in sermons. 3. Value the experience and hardearned wisdom of the old among you. 4. Include the old in all leadership roles in worship. S. Don't use stories, jokes, pictures, etc. which stereotype old persons as crotchety women, dirty old men, or feeble, complaining persons. Object to those stereotypes whenever you hear them. *Note: "old" is a word being claimed by Old Lesbians 01ganizing For Change in their work to counteract society's devalUing ojold persons. Welcoming the Young 1. Recognize that ignoring or excluding children and youth is another form of ageism. 2. Edit liturgical vocabulary so children (and youth and adults) can better understand. 3. Use liturgies written by children's or youth classes, and give them credit. 4. Invite older children and youth to be a part of the ushering team. S. Vary the objects used on the worship table, and display banners, some of which children and youth may have helped to create. 6. Ask the organist to sometimes choose transitional music that children sing in Sunday School. Use music youth have selected. 7. Plan opportunities for "legitimate" movement, such as prayer circles, taking offering to center table, or dance. 8. Invite children and youth to serve as liturgists and rehearse with them. Welcoming Women and Men l. Use a variety of images and words for the Divine, including Father. Print alternate words for those who want to use them. 2. Print alternate words for man, mankind and other words in hymns, prayers, etc. which mean "women and men." 3. Verbally offer a substitute word which may be sung or prayed by those who wish to use them. 4. Assign parts of liturgies, etc. to women and men in ways that do not portray stereotypical male/ female aspects. S. Provide a balance of men and women in all leadership roles in worship. Welcoming Lesbigays 1. Include lesbigay and transgendered persons when listing or naming categories of people deprived of full communion with the church and full rights in society. 2. Say and print "family of faith night" instead of "family night." 3. Say and print "biological family or family of choice" instead of just "family." 4. Find neutral words for the heterosexual majority who tend not to like "heterosexual" or "straight." Perhaps, "nongay"? S. Name and highlight the gifts that lesbigay and transgendered persons bring to the faith community -in sermons, prayers, litanies, "joys and concerns," and elsewhere. 6. Question any rigidly held beliefs of who "real men" and "real women" are; open up attitudes to the range characteristics of male/femaleness. Welcoming People of Color l. Don't assume the white way is superior. 2. Intentionally include stories and illustrations in sermons from other racial! cultural traditions. 3. Make connections in sermons and liturgies between affluence and racism. Oust because more whites are more wealthy doesn't mean God has blessed them!) 4. Include more than European white history (secular and religiOUS) -and be careful of how white European history has made all non-whites "backward," "pagan," "primitive natives," and "uncivilized tribes." more III" Open Hands 10 (If tng Racism cont.) aden concepts of sin, guilt, and \·eness in sermons and prayers ,·ond the personal and individual ·l..e level of corporate evil and corrate responsibility. roaden concepts of sin beyond the ages of "dark" and "black." Employ cultural exegesis and Afro· rtc interpretation to the Bible, ,-,-,gnizing the "centrality of Africa T hiblical people." ~ rees Used to Compile These Tips EISM: t All May Worship by Ginny rnburgh. National Organization on "ability, Washington, DC, 1993. 56c guide. GEIS\l (OLD AND YOUNG): g and Integrity" Open Hands,. Fall 992. from a workshop by Dorothy jean FUIl1ish on Children and Worship. ETEROSEXISM: usive Liturgy and Preaching: Combatting Homophobia aildrie{~:ros~~ism 'J Common Worship" by Chris Glaser' t"! Breaking the Sile1iC,~: Overcoming the Fear. Produced by Frogram1genc), oj the Presbyterian ChU1:~h (U.S,,~A.!), 1985. RACISM: Dismantling Racism by joseph Barndt. Min neapoliS: Augsburg;' 1991 Out ojAJrica I H,gve Called My Son, " Cain Hope Felder. WAVES; june 1992. SEXISM: \Vords That Hurt and Words That Heal. United MethodistChurch Task force on Language GuideUnes.' New ed. Nashville: Graded Press, 1990. ' May be reprinted in entirety Jor local church use, with the list oj sources attached. See resources, p. 24, JorJuller listing. EXPLORING WORSHIP IN YOUR CONGREGATION Eight Activities You might use this issue of Open Hands to eveluate your congregation'S worship, especially in light of being a welcoming congregation, or working toward it. Here are eight activites you might use with a worship committee or adult class. Combine or reorder them to fit your local church needs. May be copied for local church use. The Nature ofWorship Activity 1: Have someone present the basic elements and order of worship. Qames White's books, p. 24, might be a resource.) Activity 2: Look at your congregation's "order ofworship" and "why we've done it the way we do" -look for "ham bones" in your worship! (See p. 6.) Activity 3: Explore Sperry-White's suggestion (p. 8) that the eucharist or holy communion should occur weekly in a welcoming community. What do you think? Why? Activity 4: What is the "content" of our worship? Discuss the suggestion that our worship "work" should include repenting, healing, reconciling, affirming, and committing/recommitting elements. Do you agree? What else should be included? Liturgy as the Work of the People Activity 5: Read and discuss Gregory Dell's article (p. 4). What parts of his model does your congregation do? Explore other ways your congregation might "do the work of the people." Suggest a plan to your worship committee and pastor. Inclusivity and Diversity in Worship Activity 6: Invite a diverse panel of people to share their experiences and needs in worship (at least one for each of the "tips" sections in the article. After panel members speak, open the floor for questions. End with small groups reflecting on what was heard. Activity 7: Do an analysis of your congregation's worship, by using the article on "Tips for lnclusivity and Diversity in worship." Process: hang up three large newsprints with the headings: We Do This All The Time We Do This OccaSionally We Rarely or Never Do This. Hand out copies of the article on Tips. Ask people to sort the "tips" from the article into these three categories. Add other tips. Discuss the lists and formulate suggestions for your worship committee. Activity 8: Discuss the banner on the cover of this issue. Who is the person? What does this banner say to you about celebrating the inclusive God? ~ Q <::>4 Winter 1994 11 REPENTING ofour alienating actions A LITURGY OF REPENTANCE Call to Awareness Feel the blows .. . See the barriers ... Hear the insults ... Touch the wounds ... Taste the tears ... Live the isolation .. . Prayer of Repentance Long-suffering God We hear the pain of exclusion and confess that we cause it by our own fears of differences. We feel the raw wounds of discrimination and confess that we vote for it by ballot and by silence. We see the blows of intolerance and confess that we cross the road and hurry on our busy way. We taste the bitterness of thwarted dreams and confess that we support the institutions that deny and destroy so many. Our eyes are barely open But our hearts begin to feel the pain We humbly repent. Words of Forgiveness You are forgiven .. . (Let pre-selected voices from the congregation begin slowly, softly chanting this phrase over and over; let the whole congregation join in, building the volume, then fading away.) Benediction You are forgiven! Go forth now and reconcile! Amen. So be it. Created by MaryJo Osterman. Replinted with permissionJrom Beyond Heterosexism. May be reprintedJar local worship use with this credit attached. Other uses, contact AlterVisions, Box 2374, Boulder, CO 80306. Winter 1994 12 T'HE R·EPROAeHES* Is it nothing to you, all who pass by? Look and see if there is any sorrow like my sorrow which was brought upon me. (Sing) Kyrie, Kyrie, eIeison.* o my people, 0 my church, \Vhat have I done to you, or in what have I offended you? Testify against me. I led you forth from the land of Egypt but you have prepared a cross for your Savior. (Sing) Christe, Christe, eleison* I led you through the desert forty years, and fed you with manna: I brought you through tribulation and penitence, and gave you my body, the bread of heaven, but you have prepared a cross for your Savior. (Sing) Kyrie, Kyrie, eIeison .. What more could I have done for you that I have not done? I planted you, my chosen and fairest vineyard, I made you the branches of my vine; but when I was thirsty, you gave me vinegar to drink and pierced with a spear the side of your Savior. -Ie: (Sing) Kyrie, Kyrie, eIeison. er. I went before you in a pillar of cloud, and you have led me to the judgment hall of Pilate. I scourged your enemies and brought you to a land of freedom, but you have scourged, mocked, and beaten me. I gave you the water of salvation from the rock, but you have given me gall and left me to thirst. pie: (Sing) Christe, Christe, eIeison. ·elder: I gave you a royal scepter, and bestowed the keys to the kingdom, but you have given me a crown of thorns. I raised you on high with great power, but you have hanged me on the cross. eople: (Sing) Kyrie, Kyrie, eIeison Winter 1994 Leader: My peace I gave, which the world cannot give, and washed your feet as a sign of my love, but you draw the sword to strike in my name and seek high places in my kingdom. I offered you my body and blood, but you scatter and deny and abandon me. People: (Sing) Christe, Christe, eIeison. Leader: I sent the Spirit of truth to guide you, and you close your hearts to the Counselor. I~pray that all may be one in the Father and me, but you continue to quarrel and divide. I call you to go and bring forth fruit, but you cast lots for my clothing. People: (Sing) Kyrie, Kyrie, eIeison. Leader: I grafted you into the tree of my chosen Israel, and you tur ned on them with persecution and mass murder. I made you joint heirs with them of my covenants, but you made them scapegoats for your own guilt. People: (Sing) Christe, Christe, eleison. Leader: I came to you as the least of your brothers and sisters; I was hungry and you gave me no food, I was thirsty and you gave me no drink, I was a stranger and you did not welcome me, naked and you did not clothe me, sick and in prison and you did not visit me. People: (Sing) Kyrie, Kyrie, eIeison. *"The Reproaches" are ancient in origin, originally sung as a liturgical chant. "Kyrie eidson" is ancient Greek, meaning "Lord, have mercy. " "Christe eidson" is alternate wording, meaning "Christ, have mercy. " Tune: Taize Kyrie. From a Good Friday Service, Wallingford United Methodist Church (Rep), Seattle, Washington . Used with permission. May be reprinted Jor local worship with this credit attached. 13 A LITURGY OF HEALING each other's wounds COMFORT AND HEALING Call to Awareness Leader: Gather close -join the open, healing circle North: We ,come to this safe space away from an angry world which persists in devaluing and persecuting those who are lesbian, bisexual, or gay. South: We retreat from a world which ridicules and dismisses those who are families, frie nds, and allies. All: We join this circle in solidarity, naming our pain, seeking and offering comfort and healing. Created by MQ/y Jo Osterman, AlterVisions, Box 2374, Boulder, CO 80306. Used with permission. May be reprinted Jar local wors hip with this credit attached. Psalm 73 Interpreted Surely God is good to gays and lesbians, To those who are pure in heart. But as for me, my feet came close to stumbling; My steps had almost slipped. For I was envious of the arrogance of those who strike against us. For they feel no pain and they continue to prosper. They suffer no ills and are never the target of bigotry. Therefore they wear a necklace of pride; And a garment of violence covers them. The imaginations of their hearts run amok. They mock and freely oppress. They speak with self righteousness. They set their mouths against God's invitation to all And their tongues parade through the earth. Therefore, even as we gather together in peace, And find a place to be spiritually nourished, I still find myself asking "Does God know? How is this part of God's plan?" For look .. . those who hate us have increased in power and wealth. Surely I have kept my heart pure in vain, And restrained my anger for nothing. for I am beaten every day and scorned every morning. But even as I say "I should lash out against my oppressors" I am troubled as I contemplate this. Until I finally enter the sanctuary of God. For there, I am able to perceive the truth. Surely my oppressors are on slippery ground And they set themselves up for their own destruction. How quickly they can be brought down. They are utterly swept away by their own perceived terrors. Like a dream when one awakes, your truth reduces their power to nothing. When I was of bitter and of pierced heart, 1 was unable to feel or think. 1 struck out like an animal. Even then, you were with me. You have taken my hand and gUided me in your wisdom. You receive me in your love. 14 Open Hands ou define heaven and all that is good on earth. may physically weaken and become disheartened, God is my constant source of strength. old, those far from God will perish --nd those without faith will be destroyed. r me, I need to concentrate on being close to God, . d making God my refuge, .d tell all about God's works. Interpretation by Derrick Kikuchi who serves on theOpen Hands AdVisory Committee and is a member oj First Presbyterian Church, Palo Alto, California. Used with permission. May be reprintedJor local worship with this credit attached. s .Beatitudes several oj Alice Walker's "Helped are . . . " statements "The Gospel According to Shug," in The Temple ofMy miliar as a responsive litany, with the first half of each ·ement being read by the liturgist and the second half ·he people. These are on pages 287-289. See espe__;" the stranger (#8); the content (#9); the lesbian .. . -22\ and the broken/whole (#23). Contact the publisher Jor permiSSion to plint the statements themselves: Copyrights and Permissions Dept., Harcourt BraceJovanovich, Orlando, FL 32887. Idea came Jrom St. John's UMC, Baltimore, MD. 'S Of the People ~ ; me: Holy God, lover of the world, this is a prayer for comfort. e !'.iany: We bring to you our troubled hearts and our angry world. We put them at your breast. Pause Jor silent/spoken prayers, then sing Comfort and Healing ~\laryJo Ostennan French Carol Melody '1/ZO'JJ D l dJJ IJJ I ~ Com-fort and heal-ing are of -ferred; !l' J J F J IJ J_____ J I v II Peace be un -to you, my friends. ~he One: Jesus at the well, this is a prayer for healing. TheMany: We bring you our dehydrated emotions and brittle bodies. We put ourselves on the edge and wait to be lowered. PauseJor prayers, Jollowed by song above. TheOne: Jesus on the cross, this is a prayer of courage. TheMany: We bring you our losses and rejections. We stammer out words of forgiveness to our persecutors. Pause Jor prayers, Jollowed by song above. inter 1994 The One: 0 God of the winds, this is a prayer for Spirit. The Many: We bring you our stillness. We await your movement and your healing touch. Silent Waiting The One: In the name of Christ who is transforming the world, we pray, All: Amen. AdaptedJrom "Prayers oj the People" by Howard Warren, Director oj Pastoral Care,The Damien Center, Indianapolis, Indiana. Originally writtenJor a PLGC worship service at the 205th General Assembly oj the PCUSA, Orlando, FlO1ida,June, 1993. Used with permission. May be reprinted Jor local worship with this credit attached. Ritual of Healing Persons may come Jorward to be anointed with oil and to pray. Hymns: "Beyond Our Healing" Susan R. Beehler and Kathy Black. See Open Hands, Fall 1986, p. 23. "Be Not Afraid" Bob Dufford, SJ.Order from Earthen Vessels songbook. North American Liturgy Resources, Phoenix, AZ. We Give You Thanks, 0 God German Folk Round ij ttohn S. Rice !h Fir r r r I r' 1. We give you thanks, 0 God, 1,.\ j I J J J, j I j J I 2. We are your new cre -a -tion. 1$·\) ifl J J :fjJ IJ JJII 3. May our lives show others your grace & love. Written by John S. Rice, Executive Director oj WorshipWorks, Inc. Used with permission. For permission to replint, contact him at WorshipWorks, 10619 Alameda Drive, Knoxville, TN 37932. Benediction Loving God, move us from tragedy to blessing. Strong Jesus, move us from fear to trust. Guiding Spirit, move us from despair to hope, And let your love surround us and fill us with peace. Amen. Written by Larry]. Peacock, publisher oj Water Words, (Winter, 1992). Copyright 1993 by Communication Resources, 4150 Belden Village Street, 4th Fl., Canton, OH 44718; to be published in SourceBook of Worship Resources (tentative title); available mid-1994. Used with permission. To use, contact Communication Resources. 15 A LITURGY OF RECONCI LIATION Call to Celebrate l: We are called together to celebrate our faith, to worship our covenant God, and to renew our lives! P: God's love, embodied inJesus Christ, reconciles us and sustains us. l: The voices of God's love call out to us: P: "Let the children come!" "Let you who are without sin cast the first stone." "All are welcome at my table." "This is my body broken for you." l: We are challenged to respond to God's amazing love: P: With passion and compassion for all God's children, persons of all kinds, of all colors, of all ages, and of all sexual orientations. l: We are called, and, as a Reconciling Congregation, we are committed to making a home for all people. P: Watering the roots of justice, sheltering the seeds of peace welcoming the exile, the stranger, honoring one and all. l: Enter our circle of faith, God, P: And make our joy complete. Written by Irving Park United Methodist Church, Chicago, Illinois. Used with permission. May be reprinted Jor local worship with this credit attached. Song of Reconciliation Sung to: In Christ There is No East or West In Christ no one is cast aside Not straight or lesbigay; We form communities of love: No separate "we" and "they." Join hands, all people of the faith, One open circle be, Our Christ included all who came In love, and so will we. Tunes: St. Peter or AJro-American spiritual adapted and harmonized by Harry T. Burleigh, 1939. See The United Methodist Hymnal, p. 548. Words: Caroline Presnell, who serves on the Open Hands AdVisory Comrnittee and is a member oj Wheadon United Methodist Church, Evanston, Illinois. RECONCILING Words may be reprinted Jor worship use with this Jull credit attached. with all those different from us 16 Open Hands cnon I: a Non-European Perspective udre Lorde :hen we view living in the european mode only as a em to be solved, we rely solely upon our ideas to e us free, for these were what the white fathers told us '""e precious. t as we come more into touch with our own ancient, -european consciousness of living as a situation to be nenced and interacted with, we learn more and more .. erish our feelings, and to respect those hidden sources power from where true knowledge and, therefore, ac tion comes. Copylight 1984 by Audre Lorde. Excerpted Jrom "Poetry is Not a Luxury" in Sister Outsider. Freedom, CA: The Crossing Press, 1984. Used with permission. Any Jurther reprint must have Crossing Press permisSion: PO Box 1048, Freedom, CA 95019. 408/722-0711. "l1g our Brokenness 'smg the Tongsung Kido style oj congregational prayer, the Korean tradition, let each one oJJer up aloud their ~'-s Jor the brokenness oj our world. Let our prayers be up together, our voices mingled and intertwined. The ic will call us to conclude this time oj prayer.] From the worship service, "Borne on the Breath oj God: Remembering, " created Jor the Third National Reconciling Congregation Convocation, July 1993, by Odette Lockwood-Stewart, Wesley Foundation at the University oj California, Los Angeles, California, and Perry Wiggins, United University Church, Los Angeles. Used with permission oj RCP. er for Decision-Making Time st Holy God, present with us today as we examine the question of becoming a Reconciling Congregation. e take pride in being an open and affirming church, welcoming all who come into our midst seeking you. We welcome them in your name. d yet, becoming a Reconciling Congregation means we openly welcome into this church persons of faith who are gay men and lesbians. me of us are uncomfortable with that. ow do we deal with those feelings, God? 'ill you help us to see people as they really are, and not as we may want them to be? Help us find a place in our hearts for our sons and daughters who are gay men and lesbians -for couples in our midst who dare not name their love. Let us be open with each other today . . . express our fears . .. ask questions . . . seek answers ... hear those who are hurting. Guide each of our speakers and leaders on this day, we pray. Be with those sponsoring this event. Guide our minds and hearts as we dare to face an issue that may divide us, but may -surprisingly draw us closer together. May your spirit guide us in all we say and do today. Amen. Wlitten by Marianna Mihills, Chair oj the Reconciling Congregation Task Force oj Walnut Creek United Methodist Church, Martinez, California. Adapted with permission. May be replinted Jor local worship with this Jull credit attached. Reflection II: . Underground Christians By Malcolm Boyd Burnt-out people play with fire again light candles in darkness moral minority emerges integrates diversity feminine, masculine hetero, gay, lesbian black, white Latino, Anglo European, Asian, African new breed sophisticated beyond belief innocent as lambs tough survivors, tender lovers God isn't Lionel Barrymore anymore glimmer of deity along lines of Dorothy Day, Barbara Jordan Eleanor Roosevelt, Georgia Q'Keeffe Endless procession chanting, robed women and men (a place for me) here, tiny seashell on floor of mighty sea there, small streak of color in blazing sunset Copylight 1991 by Malcolm Boyd and Nancy L. Wilson. Amazing Grace: Stories of Lesbian and Gay Faith. Freedom, CA: Th e Crossing Press, 1991 . May be reprinted Jor local worship services with this Jull permission attached. All other uses require permission oj Crossing Press, PO Box 1048, Freedom, CA 95019. 408/722-0711 . ,.'inter 1994 17 -- - - • • • • - - OPEN HANDS, OPEN HEARTS G, Jean Anderson Barbara Neighbors Deal Plano arr, Tom Simon C G7 CM7 F Om G1 1 F/C C7 C (FIG) C 1\ I " u ~ -• -e-.'. .'. Open hands,_ 0-pen hearts,_ In the love_ Christ im-parts_ We are one. With-out fear,_ I'!. I ., IJ r.. - e----~ ..,...:ti ~JJ ~/~ ~~ ~ • "'-:J-..:;). ~~ ~~ ~~ ~~ < r:if-pr' LO _", u -:J.. -----.--;).. ---7J ~ ;). -\wi '-1 -:J.. --~. ) G CM7 C7 F Om C Am7 Om G7 C G11 C Fine -e-We are here_ to re-con-cile, __ Give a we~come and a smile,We are one. Fine FM7 Em7 Am F G Am FM7 Em7 Am F C/E ,.... 1\ I I ....... I ... I I.. I ... I I ~ ... I I I _ .rl ~4 r I --I I ~ With the wo-man at_ the well, _ _ We sing it out: "Em-man-u-el!" Cal-e-brate each daug~ter and son!_ All at-firm-ing, Let us raise up praise_and laud, _ _ 0 chil-dren of a Iov-ing God. Cal-e-brate each wo-man and man,_ Hope of glo-ry, 1\ I I ~I ~ ~ I ... J ..., I ... I I I I l""--! .-.-. I I I OJ .... . " - ..... -(f -(f I ) ~ : ..... ,~ .~ • ..' • • :::. ' ...r .. -u r' n-r ............ r~ ! .... . r' rFf1\ I ~.... I ....... t\l-. Dm7 C D 07 G7 G C F Em C/G G11 C 1\ I I ~ I D. c. a/ Fine \: J - r I I 0 ~ I -e-- il'" .[. now we say To all who tra-vel on The Way,-Lift up your voice in _ this new day! We are one. all as one, The rule of God on earth be-gun;_ Lift up your voice, God's_ will be done! We are one. I'!. I I ~ I ~, I I D.C. a/Fine - " ...r h • .rl .rl r " Ti r. I' ~ -e---r .., -'<'D-r ~ ~ r,-rUt' -(f -(f ~ ) ~ : I .rl ./ :.A - I I -,; I ~ ~ u .0-:; J. b~ ~ ~ Copyright © 1993, AmaDeus Group. Used with permission. May be reprinted in worship bulletin with this paragraph attached. For multiple copies, choral arrangement, or forthcoming tape of this and other songs, contact AmaDeus:509/529-6808. Open Hands 18 I A Children's Sermon: How Weird 0 and Freak 0 Became Recondled By Elton Brown : three large (4"x12") name tags, with yarn or string -to md the necks of the three actors: Weird 0; Freak 0; and or: Even though God wants us, the Human Race, to be one big happy family; lots of us don't get along. For example, take the case of Weird 0 and Freak o. [They appear at opposite ends of the stage and take bows.} They had been mad at each other for so long, they couldn't even remember why they were mad! They just knew that they didn't care for each other ... 0 : That guy's a weird-oJ 0 : He should talk! He's a genuine freak-oJ r: If they never had to see each other, maybe it wouldn't have been so bad; but they kept bumping into each other, because -you see -they lived in the same world. They really had to go out of their way in order to avoid each other ... [As they cross over, Weird 0 jumps the altar rail, and passes behind the pulpit.} tor: One day; Weird 0 metJeez o. Ueez 0 pops up out of choir loft.} 0: Jeez-o-mighty! That's my name; reconciling's my game. 0: Recon-what? -ing? You know, reconciling. I'm into healing: healing broken friendships. Healing relationships. 0: Hey; if you're here about that Freak 0, you can just forget it! He's no friend or relation of mine! _ 0: That's where you're wrong. You see, you guys are brothers! You've got the very same heavenly parent! And that parent (who is also my parent) wants like anything for you guys to get along ... rd 0: But he's such a freak! -0: Aren't we all! Fact is, you're just as freaky as him, only in a different way; and he's just as L:1ter 1994 weird as you, only in a different way. You've got a lot in common! Besides, your heavenly parent isn't gonna back off on this! There's nothing more important to God than reconciliation. Weird 0: I'll think it over. Catch you later . .. [Weird 0 and Freak 0 cross stage again, only this time Weird 0 aCcidentally-an-purpose bumps (while turned backwards) into Freak o.} Both: Hey; watch it, you weird/freak-oJ Weird 0: Yeah, I don't like you much either! But you know what? I don't like not liking you! Freak 0: Whaddya mean? Weird 0: Being enemies is such a lot of work! I mean, I get all worn out trying to avoid you! Freak 0: Yeah, I know what you mean. It's kind of a drag. But what are you gonna do? You're such a weird-o. Weird 0: I know. I'm just as odd as you are. That's one of the things we have in common. Freak 0: Hey man, where are you getting these weird ideas? Been hittin' the juice? [The two start walking up the aisle together during this fi nal dialogue.} Weird 0: Nope. I ran into a righteous dude named Jeez-o-mighty. He said we were relatives, brothers! He said we have the same last name -O! Freak 0: Either your friend Jeez 0 is a Certified Wack-o, or maybe he's on to something ... Weird 0: What do you say we have us a Summit Meeting, to talk about deciding to stop not liking each other? Freak 0: I'm willing to talk. Life around here would sure be easier if we could get along! Besides, I'd just as soon not have thatJeez.;.oMighty fella on my case. Created by Elton Brown while he was pastor oj Prospect Park United Methodist Church (Rep) in Minneapolis, Minnesota. (He is now at University United Methodist, 301 W St. Marie, Duluth, MN 55403). May be reprinted and pelJormed without permission. 19 AFFIRMING and celebrating our sacredness 20 A LITURGY OF AFFIRMATION Celebrate the Covenant of the One who weaves our lives together; ours with each other; ours with yours, all of ours with God. From the Service oJDiane Darling and Elaine Kirkland, printed in Blessing Ceremonies: Resources For Same-Gender Services of Commitment. A Resource oj the Open and AJJirming Program oj the United Church Coalition Jor Lesbian/Gay Concerns, 1993. See Resources list. Used with permission. Psalm 30:4, 11-12 Interpreted Sing praises to the Divine One, sing with me all you faithful ones; and give thanks to the divine holy name For you, 0 Divine One, have turned my mourning into dancing; you have taken off my sackcloth and clothed me with joy, so that I-who-am-all-that-I-am may praise you and not be silent. o Divine One, I will dance my thanks to you forever. Written by Mary Jo Osterman, AlterVisions. Box 2374, Boulder, CO 80306. Used with permission. May be reprinted Jor local worship with this credit. Reflection I: Welcomed with Open Arms By Ann B. Day My partner, Donna, and I recently transferred our membership to an "Open and Affirming" congregation -United Congregational Church in Worcester, Massachusetts. It is one of more than sixty UCC churches that have publicly said what sorely needs saying, "Gay and lesbian and bisexual people are welcome here." On the Sunday we joined, we stood at the front of the sanctuary with another lesbian couple; one woman holding their two-year-old son who was to be baptized. Although Donna and I had been a couple for ten years, this was the first time we had ever acknowledged our relationship in the context of our own local congregation. As the litany for new members began, I fleetingly imagined someone rising to object. No one did. The pastors and deacons greeted us. The service continued. (The walls were still standing!) Back in my pew, I looked over at the cobalt blue glow to my right. There at the top of a soaring stained glass window was the figure of Christ, his arms wide open. I think he was smiling. God knows -I was. *Excerpted Jrom "Wednesday: Face to Jace with the unwelcomed" in Common Lot, Winter 1992. Published by The Coordinating CenterJor Women in Church and Society, The United Church oj Christ: 700 Prospect Avenue, Cleveland, OH 44115. Used with permission. Ann B. Day , an ordained UCC minister, is National DNA Program Coordinator oj the United Church Coalition Jor Lesbian/Gay Concerns. Open Hands flection II: dian Tapestry /Tejido Tipico .' Julia Esquivel Yhen I go up to the HOUSE OF THE OLD WEAVER, watch in admiration t what comes forth from her mind: a thousand designs being created and not a single model from which to copy e marvelous cloth th which she will dress e companion of the True and Faithful One. Cuando subo ala CASA DE LA VIEjA TEjEDORA, admiracion contemplo ,ie surge de su mente: disenos en formacion ni un solo modelo para copiar wravilloso tejido que vestira a la Ipanera del Fiel Y Verdadero. Excerpted from "Indian Tapestry" ("Tejido Tipico") by Julia Esquivel in Threatened with Resurrection. Elgin, IL: The Brethren Press, 1982. Used with permission. Contact publisherfor permission to reprint. .~, ., U .... . 'I • •.....,..• . ' ' ••;J; "7" ~ i:"l~ ,.rP,·.'~~. , ',' ~ 'tf~1 III ,t,:'...."~."." "f.~':\.,,':~":.',. ,,)', ~"'~',,",''/;" " , ,,~-, ... -.~ ..•. I '''r +1 .) T And Wha: thou a~~,;~ •} '7g can never be destroyed . .. :~ ,,~ ~, ,rlf .\ji;' Emily Bronte !' , ' , ,,'1;~ ;( _~i ~~ \~.,'~ . J ~ .-~t1.,-~r\ ",,-tl' ~Jf 'r~ f ",~, ~' . -, '~jI; ~l , ~ ,,:~.;.~.' 'jJ ~ Winter 1994 A Litany ofAffirmation We believe in a sacred power within and around us -a divine spirit that we call by many names and experience in many ways -that empowers and heals -that calls us forth ... We believe in our creativity. Making and transforming beauty out of words and notes, images and colors, lines and pictures -and silence. We believe in doing justice. Justice that compels and empowers us to risk whatever we must risk to create a climate in which all people can be who they are. We believe in our dreams. We experience the world as it is -in both its ugliness and beauty -and we see what it can become. We believe in making peace. A peace that is based on openness, honesty, and compassion. We believe in hope. We expect changes to continue to occur in our world. We rely on our courage to continue to bring about these changes. We believe in love. A passionate love within and around us that laughs and cries -challenges and comforts -a healing love that perseveres. We believe in our potential. We know who we are -painful as that can be at times yet we continue to call each other to become more of who we are. We believe in celebrating. We remember and we commemorate. We create rituals. We play and dance and sing and love well. We believe in our diversity. We affirm our many shapes and sizes -colors and traditions -emotions and thoughts -differences and similarities. We believe in life. Life that wells up within and flows out of us like a streaming fountain . We believe that we are good and holy a sacred part of all creation. Written by Susan Kramerfor an Inte1Jaith Pride Service in Albany, New York, in 1991 . Published in More Light Update, June-July 1992. Used with permission. May be reprinted for local worship with this credit attached . Sending Forth And now may the Wildly Inclusive God- Creator, Savior, Spirit -who loves all aspects of the beautifully created rainbow of human sexual orientation, uphold us and keep us until we meet again. Created by Howard Warren, Director ofPastoral Care, The Damien Cente1~ Indianapolis, Indiana. Published in More Light Update, June-July 1992. Used with permission. May be replinted for local worship with this credit attached. 21 A LITURGY OF COMMITMENT Invitation to Commitment Today, the Rock cries out to us, clearly, forcefully. Come, you may stand upon my Back and face your distant destiny, But seek no haven in my shadow. I will give you no hiding place down here. Excerpted Jrom poem, "On the Pulse of Morning." Copyright 1993 by Maya Angelou. Published by Random House, 1993. Used with permission. To reprintJor any reason, contact Random House 212/751-2600. Allow 4-6 weeks. Reflection: The Pulse of our New Day: Fadng Destiny By Lynn Mickelson I've been reflecting a great deal lately on the words of Maya Angelou's inaugural poem: On the Pulse oj Morning. Her words stirred my soul and fired my heart, like they did many others. I heard in Angelou's message the voice of the Spirit calling us to our best selves and the fullest community. Her images were ancient and universal -not bound to one religious understanding or another. Yet, as a Christian, I found that her images resonated with my memory of bible stories and snippets of scripture. So I've been thinking lately about what those words mean for me -as a woman, as a lesbian, as a Lutheran. I've also been wondering what those words mean for Lutherans Concerned/ North America -and for the ecumenical welcoming church movement. It is tempting for us as individuals and as an organization to hide in the shadows and to avoid facing our destiny. In fact, many of us may have a hard time believing we even have a destiny. Yet, we also know from experience that our most joy-filled abundant experiences have come when we have stepped out of the shadows and on to the strong back of the Rock. We know that there we stand on solid ground. As we stand on the pulse of our new day ... will we remain on the Rock or try to retreat into the shadows? Marching in our local pride parade is one opportunity for us to step into the sunshine together -lesbian, gay, bisexual, and heterosexual. Attending our denomination's national conference or assembly is another. Pledging support to expand the ministry of our denomination's welcoming program (be it Reconciling Congregations, Reconciled In Christ, More Light, Open and Affirming, or another) is a third way. Finally, participation -writing letters, doing educational forums, attending our welcoming program functions, speaking out, attending other justice programs -is a way for all of us to stand on the Rock and let the sun shine full in our faces. We are called to action; not to wait. We can and must take our own power; our destiny is in our own hands. The Rock cries out to us today, you may stand upon me, But do not hide your Jace. * Open Hands c 0 M M I T T I N G "~A~A~~ r.,TA.TA.TM OPEN --m--- AffiRMING CONGREGAnONS W••"W "~A~A~~ "T.T.TM t . COMMITTING ourselves to being the church 22 *Excerpted from "On the Pulse ofMorning. " Copyright by Maya Angelou. Published by Random House, 1993. Used with permission. To reprint for any reason, contact Random House. 212/751-2600. Allow 4-6 weeks. Reflection written by Lynn Mickelson, Co-Chair of Lutherans Concerned/NA; originally published in Concord; adapted for use here. Used with permisSion. May be reprinted (without the Angelou poem lines) for local worship use with full credit attached. of Commitment .e: Come, climb upon the Rock any Yes, we accept the invitation The Rock is where we want to stand. e: Come, face your destiny •..any: Yes, we accept the invitation We will not hide our faces. Wri tten by Mary Jo Osterman, AlterVisions, Box 2374, Boulder, CO 80306. Used with permission. May be reprinted for local worship use with this credit attached . ~... ..' -, ~ f§ ~.~.. ~"";,r~'/:·~L.. .?1' . "' . ;:L.,,:.: . ~<>~~-" '!.! j 7\ .,·::~j:·..::X·"-'S:;. " '. . ' ,,'';' ;;! ~~... ,~-'f'" ! ' ! ' .,t .,'.,' ",:-:,,\ \,\".,-r ": , "_' . ., " • " ~ ,\ ,Tt.--~I'· " .. !. ,.'\ " .' ~//',.: .\ \'.....-" ,,' -.~'-..~ t: ~ ~, , • /.-,t' \~.,...,." _ .... ,., 'J' ~; ~.. / . ',: 7':. ~ ...... \. "'; •. .-,.~". -+: / .. , ,1'.\\ '.. ./. . '.:'tl " ;. : F ....... v,.;.. ,>~::'\' .'~, :"',' .~ ..:''''~-~''' '.~t,~..... "'\#rI'.r , ...... ~..../'..•...I':'... 'l\ '. f'-~ -4.\.,:.... /.0--.......,... ,. .' , of! J. ---...... , ;;"r~"'" . ''' '"7b;:';}~ ~§~~~~~ . ~:<;~,":... ... " :J~.' \", .~.:~:""...,.,'<-<.. ,..-=.<#~~--='~~,:~ .."--'-''':__1;;::'~~~~~~::.:;-,. ~:~i~~'{~I~'";:'-''' 'Y-~:~::;.r.::.:;'.~.l::.•,.-.,.. . :'J'r' ·.-·-'.:'~;~t.".M'" . '. ....... ((,::--,," ...~",.' ... : .... .-~. I." //., U" . . ". , f~~~'\..:. / S' " ,:: I" ; I.::f'\ i'i,i} ':-';';:"".) --::':'fi:-. Walls That DIvIde A", Broken Down In Everflowmg ,~;,;1"'-;; ~I\ ;r~:.:._.,-..•._..... StreamsbyRuthDuck.PllgnmPress. ';t.J!·i('~lth'tP , • ....... . j" ~ , ,'J'" 11 • I " r. '" ~ . . ~I':, : I J} "r • < f.;. ".,.~: ,-I-.~ ,~. ,-".r 'C. " • " .I)j .", "0 •• ,.;;r. ~~, -" ,:-~. Ritual of Commitment At the point of commitment in the service, ask persons to write their own personal statements of commitment or recommitment on the slip of paper (handed to them now or with their bulletins earlier). Persons are then invited to wad up their slip and come forward to place their commitment slip into "rattlers" provided at the front. (Rattlers can be made from just about anything that makes noise: empty margarine tubs, tin cans with tape across the opening, metal bandaid boxes, pill boxes etc. Put a few beans and rice inside to increase the auditory sensation). After persons have their "rattlers," gather in a circle around the edge of the sanctuary and sing and make a joyful noise to God as a symbol of our efforts to "shake up the church." Possible songs to use are listed below. Adapted from a worship service, "In the Name of God, ConSpirator, Rattler, Lover!" for Trinity Sunday, June 6, 1993, led by Presbyterians for Lesbian and Gay Concerns (PLGC) during the General Assembly of the Presbyterian Church (U.S.A.) in Orlando, Florida. Created by Lindsay Louise Biddle (a member of PLGC and the More Light Churches Network) and Lisa Larges (a candidate to the Ministry under care of the Twin Cities Area Presbytery who was denied certification because she came out as a lesbian in 1991). Blind herself, Lisa enables others "to see" worship and communication differently. The idea ofthe rattlers came from her. Hymns of Commitment "Borne on the Breath of God" Words: Odette LockwoodStewart; Music: Thomas Atkin. 1993. Order from RCP, 3801 N. Keeler, Chicago, IL 60641. "A New World Tomorrow" Julian B. Rush. 1975. Order from PO Box 18529, Denver, CO 80218. "Vision for Tomorrow, Action for Today" Tom Hunter. 1980. Order from Song Growing Company, 1225 E. Sunset Drive #518, Bellingham, WA 98226 . . SendIng Forth And now may the One who is our Rock be with us as we journey forth to face our destiny; May the Rock be our firm foundation as we stand up, speak out, and seek God's justice for all. Wlitten by MaryJo Osterman, AlterVisions, Box 2374, Boulder, CO 80306. Used with permission. May be reprinted for local worship use with this credit attached. \Vinter 1994 23 THE NATURE OF WORSHIP These resources were recommended by our writers in the "Exploring the Nature oj Worship" section. Cardenal, Ernesto, tr. by Donald D. Walsh. The Gospel in Solentiname. Maryknoll, New York: Orbis Books, 1976. A model of working with base communities in Nicaraguarooted in a Bible study approach involving lay people. Costen, Melva Wilson. African American Christian Worship. Nashville: Abingdon Press, 1993. A lively history and theology. Crockett, William R. Eucharist: Symbol of Transformation. New York: Pueblo, 1989. Driver, Tom F. The Magic of Ritual: Our Need for Liberating Rites That Transform Our Lives and Our Communities. San Francisco: Harper, 1991. Felder, Cain Hope, ed. Stony the Road We Trod: African American Biblical Interpretation. Minneapolis: Fortress, 1991. This collection offers new questions for biblical study and new ways to question. Kiefert, Patrick R. Welcoming the Stranger: A Public Theology of Worship and Evangelism. Minneapolis: Fortress Press, 1992. Senn, Frank C . Christian Worship and Its Cultural Setting. Philadelphia: Fortress Press, 1983. Thistlethwaite, Susan, and Engel, Mary Potter, eds. Lift Every Voice: Constructing Christian Theologies from the Underside. San Francisco: HarperCollins, 1990. White, James F. Sacraments as God's Self Giving. Nashville: Abingdon Press, 1983. See particularly ch. 1, "The Humanity of the Sacraments"; ch. 3, "The Gift of Eucharist"; and ch. 5, "Sacraments and Justice." White, James F. Introduction to Christian Worship. Rev. ed. Nashville: Abingdon Press, 1990. A solid introduction, exploring the elements of worship. WORSHIP RESOURCES: BOOKS The Jollowing resources oJJer actual liturgies, ceremonies, and other materials Jor creating liturgies. Butler, Becky, ed. Ceremonies of the Heart: Celebrating Lesbian Unions. Seattle: The Seal Press, 1990. Cherry, Kittredge and Zalmon, Sherwood, eds. Equal Rites: Lesbian and Gay Worship, Ceremonies and Celebrations. Louisville, KY: Westminster/John Knox Press, forthcoming. Duck, Ruth C. and Tirabasse, Maren C. Touch Holiness: Resources for Worship. New York: Pilgrim Press, 1990. Gay and Lesbian Worship Services. A resource from the Office of Lesbian &: Gay Concerns, Unitarian Universalist Association, 25 Beacon Street, Boston, MA 02108. Also, a supplement, Same-Gender Se rvices of Union . Glaser, Chris. Come Home! Reclaiming Spirituality and Community as Gay Men and Lesbians. San Francisco: Harper &: Row, 1990. Glaser, Chris. Coming Out to God: Prayers fo r Lesbians and Gay Men, Their Families and Friends. Louisville, KY: Westminster/ John Knox Press, 1991. Larson, Jim. Heartsongs. Columbia, MD: Center for Renewal. 11201-1 Peartree Way, Columbia, MD 21044. Collected Prayers. Mitchell, Rosemary Catalano, and Ricciuti, Gail Anderson. Birthings and Blessings -Liberating Worship Services for the Inclusive Church. New York: Crossroad, 1991. Also Birthings and Blessings II: More Liberating Worship Services for the Inclusive Church, 1993. Neu, Diann. Women-Church Celebrations: Feminist Liturgies for the Lenten Season. WATERworks Press, 8035 13th Street, Silver Spring, MD 20910. Neu, Diann and Mary Hunt. Women of Fire: A Pentecost Event. WATERworks Press. Address above. Includes a liturgy "which reclaims the center festive processions." Order for the Covenanting of a Relationship. Boston: Church of St. John the Evangelist, 35 Bowdoin St., Boston, MA 02114. Peacock, Larry. Rituals for Our Times: Celebrating, Healing and Changing Our Life and Relationships. San Francisco: HarperCollins, 1992. RCP. Borne on the Breath of God. Program Book of the third National Convocation of Reconciling Congregations, July, 1993. 3801 N. Keeler Avenue, Chicago, IL 60641. See especially pp. 10-73 and 76-77 for worship and Bible study materials. Ruether, Rosemary Radford. Women-Church: Theology and Practice ofFeminist Liturgical Communities. San Francisco: Harper &: Row, Publishers, 1985. SourceBook of Worship Resources (tentative title). Communication Resources, 4150 Belden Village Street, 4th Floor, Canton, OH 44718. Available mid-1994. Will contain liturgical resources from Larry Peacock's first four volumes of Water Words. 24 Open Hands ~arilyn. Cries of the Spirit: A Celebration of Women's lrituality. Boston: Beacon Press, 1991. An anthology of ngs by poets, theologians, writers, and activists. Elizabeth. Daring to Speak Love's Name: A Gay and ian Prayer Book. London: Hamish Hamilton, 1992. Church of Christ, Coalition for Lesbian/Gay Concerns. ing Ceremonies: Resources for Same-Gender Services of Commitment. July, 1993. IP RESOURCES: PERIODICALS res you may subscribe to for creative liturgies. now! Published bi-monthly by The Upper Room. Subscrip. $8.95. Box 851, Nashville, TN 37202-9890. See espeally "Spirituality for AIDS Ministries," January/February 93, entire issue. d Heterosexism. Written by Mary Jo Osterman. Published ·~onthly by AlterVisions. Subscription, $18. Box 2374, Boulr. CO 80306. Includes liturgies based on inclusive language tionary and seasons of the Christian year. Also children's !l1on ideas. oumal. Communication Ministry, Inc.(CMI), Box 60l25, ago, IL 60660-0125. Published annually. Themes focused kthe integration of personal sexuality, spirituality and Istry for lesbian and gay religious and clergy." Includes eay, art, and articles. IOn Lot. A quarterly resource published by the CoordinatCenter for Women in Church and Society. Subscription, individual; $60 group. The United Church of Christ, 700 spect Avenue, Cleveland, OH 44115. Includes liturgies, usive materials, stories connecting issues of justice. ·~·;A -A Daily Devotional for Activists. Written and comd by Donna Schaper (UCC). Published quarterly, 60 pp. scription, $20. 165 West Street, Amherst, MA 01002. Light Prayers. (annual January issue of More Light Up:e.) Prayers gathered from persons supportive of lesbian, " and bisexual concerns for the season of Epiphany (could used at other times as well). See also "Illuminations," the .. e-July 1992 issue of MLU. Hands. Published quarterly. Subscription, $16. 3801 N. eeler Ave., Chicago, IL 60641. See especially the "Sustaining e Spirit" pages in each issue. TERwheel. A quarterly newsletter of the Women's Alliance for ology, Ethics and Ritual. Subscription, $35. 8035 13th !'eet, Silver Spring, MD 20910. See especially "Re-igniting ~ res of Justice," Spring, 1992; and "Telling Love's Story: embering and Responding to AIDS," Fall 1992. r \Vords. An annual collection of liturgical resources writby Larry Peacock. 6164 Paseo Canyon Drive, Malibu, CA 265. mer 1994 CREATING LITURGIES Resources for creating liturgy, the "work of the people. " Beck, Renee, and Metrick, Sydney Barbara. The Art of Ritual. Berkeley: Celestial Arts, 1992. A gUide to creating and performing your own rituals for growth and change. Emswiler, Thomas Neufer, and Emswiler, Sharon Neufer. Wholeness in Worship. San Francisco: Harper &: Row, 1980. Models of worship in which liturgical dance and drama play large roles. Schaffron, Janet, and Kozak, Pat. More than Words: Prayer and Ritual for Inclusive Communities. Oak Park, IL: Meyer-Stone, 1988. Sample rites address multi-cultural traditions with deep sensitivity to issues of justice and peace. CREATING INCLUSIVE WORSHIP The follOWing resources offer ideas and explanations for use of inclusive language, images, actions, settings, and architecture, in our worship. All would make excellent study-discussion materials for worship committees, adult classes, etc. Barndt. Joseph, Dismantling Racism: The Continuing Challenge to White America. Minneapolis: Augsburg, 1991. This book focuses on "the task of dismantling racism, how we can work to bring it to an end, and build a racially just, multiracial, multicultural society." See especially the chapter on white racism and the church. Froehle, Virginia Ann, rsm. Called into Her Presence: Praying with Feminine Images of God. Notre Dame, IN: Ave Maria Press, 1992. A good introduction with an invitational approach for those who have never used female models in prayer. Glaser, Chris. "Inclusive Liturgy and Preaching: Combatting Homophobia and Heterosexism in Common Worship." In Breaking the Silence: Overcoming Fear. New York: The Program Agency of the Presbyterian Church (U.S.A.), 1985. Macdonald, Barbara, with Cynthia Rich. Look Me In The Eye: Old Women, Aging and Ageism. San Francisco: Spinsters/Aunt Lute, 1983. Essays and reflections. Martin, Del. "Aging, Heterosexism, and Ageism." In Open Hands, Fall 1992, pp. 6-7. See other articles in this issue also. Thornburgh, Ginny. That All May Worship: An Interfaith Welcome to People With Disabilities. National Organization on Disability, 910 16th Street, N .W., Suite 600, Washington, DC 20006. Explores steps to be inclusive of a variety of disabilities. United Methodist Church Task Force on Language Guidelines. Words That Hurt and Words That Heal: Language About God and People. New ed. Nashville: Graded Press, 1990. New edition includes a leader's guide and eleven diverse interviews. 25 Welcome New Churches Welcome to these fifteen churches that have joined our movement in recent months. Church of Reconciliation Chapel Hill, North Carolina This church's process toward "More Light" began in 1990, when two members wrote an article for their church newsletter about attending a meeting of the Raleigh Religious Network for Gay and Lesbian Equality. After numerous articles, sermons, classes, session meetings, and worship services, the session reached consensus during a five-hour meeting in the fall of 1993 on what they believed God was calling them to be as the Body of Christ a part of the More Light Network. The congregation is thankful to all who shared and recognizes that not all of Reconciliation's members and friends agree with this conclusion. Diversity characterizes this congregation. Lake Oswego UCC Lake Oswego, Oregon This 125 member, mission-oriented congregation is located in an affluent 26 suburb of Portland. For several years, there has been a homeless shelter in the church and a refugee resettlement program, which settles at least one family a year in permanent housing. Last fall the church sponsored, "In the Beginning Was the Word," a literary arts contest and festival. Sixty-two poets and writers from the Northwest submitted works on the theme "the human spiritual quest." Lake Oswego participated in "Ecumenical Welcoming Sunday" in January. Newport Congregational Church Newport, Rhode Island This is an active, creative congregation of 55 members that is looking to growl The church is involved in a once-a-month Breakfast Program which serves pre-schoolers. It also recently held a "Creativity Series" (exploring creativity in the context of "Science and Religion" and "Relationships"). Newport's ONA Task Team continues to discuss ways to strengthen this commitment in the church's life. Orchard Ridge UCC Madison, Wisconsin Located in suburban Madison, this congregation of 600 adults and 200 children has a strong mission emphasis. It is currently involved in a project of advocacy for children -monitoring state legislation related to improving children's lives and encouraging statewide church lobbying. As part of its ONA commitment, the congregation is developing an "anti-bias" curriculum for children which will address racism, homophobia, and sexism in the context of Christian faith. st. Marcus Evangelical UCC St. Louis, Missouri The diverse programs of St. Marcus, a 150-year-old, urban congregation, nurture bodies and spirits. Through a joint neighborhood ministry, it participates in a feeding program for the inner city population. Emmaus Home, a residence for women with mental handicaps, is located in the church's old parsonage. The 200-seat St. Marcus Theater offers off-Broadway performance art, including productions on AIDS and gay/lesbian themes. The pastor reports receiving messages of dismay and gratitude from the community in response to this and other expressions of support for lesbian, gay and bisexual people. .ONA Newsletter Available }he ONA C6mllmnique, th,e O~1\ Program ·newsletter,whieh provic;les . information and support for tl1ePNA PChurches network in the U CC, .. is now' available to individuals. It in" cludes prqgram neFs,' stofles·frql1} ONA. churches, 'ani ~pcoming events: Persons interested should send $5' (for 2:3 editions ), payable to UC(:L/GC, alongwtth:lheir,name and ad'dress to: ONA:, Communique, P.O. Box 403, H01d~,n, .MA01520. United Church of Chapel Hill Chapel Hill, North Carolina A vibrant church, committed to its downtown ministry, United Church has embarked on an ambitious building project to meet the needs of a growing congregation and community. This is a church of partnership! Its pastors are a husband/wife team; it is active with Habitat for Humanity, and in study / worship with a predominately AfricanAmerican UCC congregation. It also maintains interest in a Russian-American exchange and has a visiting pastor from the Evangelical Church of the Rhineland. As part of its ongoing ONA commitment, the church will study the new UCC materials, "Created in God's Image: A Human Sexuality Program for Ministry and Mission." Open Hands ECONCILED IN CHRIST] ist the Servant Lutheran 2._:"ersburg, Maryland ... adopting their Affirmation of ekome, the church council noted at they did, so, not because their embers felt discrimination, but be-se "some of our Christian broth--and sisters have been using the :lonal media to state that gays and sbians are not welcome in the ·rch." The council felt that it was duty to refute that claim and to ·e emphatically that Christ's love .. scends all differences. ist Lutheran ~,.,ta Fe, New Mexico ~he congregation at Christ Luth. heard about the RIC program at Rocky Mountain Synod Assembly below) and brought the idea to hurch council. Christ's congreon considered making the Affir:on of Welcome a "necessity" as a ;lstian congregation. aith Lutheran :aipa, California faith Lutheran is large for a Calia congregation (900 members) in "-rly conservative area. Pastor Jostad , ed organize a well-attended con;Ice on human sexuality last fall. siderable interest in the RIC prom arose after those workshops, " h featured presentations by theoan Dr. Paul Egertson, PFLAG, and ..... ;an and gay Lutherans. _ ..t fy Trinity Lutheran York, New York oly Trinity is a congregation that .. ad openly lesbian and gay mem~ :or many years, and only recently ded to make a public stand of weler 1994 come and support. The issue was "we're already welcoming and everyone knows, so why do we need to do this publicly?" The decision was made based upon the realization that the larger church needs to hear this! Claremont UMC Claremont, California Claremont UMC was founded in the 19S0s in a growing urban area northeast of Los Angeles. It location in the midst of the Claremont Colleges and the Claremont School of Theology attracts many educators to this congregation of 600. Many retired clergy and their families who live in the area are also members. An outstanding music program and active youth programs are a key part of the congregation's life. Claremont's ministry to the lesbian and gay community began several years ago with the formation of a Families and Friends of Lesbians and Gays group. A severalyear-long process of considering becoming an RC culminated in an affirmative vote on May 30. First UMC Williamstown, Massachusetts An historic congregation founded in 1813 and located in the heart of the Berkshires in western Massachusetts, First UMC has a long tradition of being a diverse congregation intergenerationally and interracially. Jane Carey Peck, a prominent national church leader, was a longtime member who was influential in helping the congregation define its sense of mission. For the past two decades the congregation has had a strong global mission perspective as it has actively advocated justice in South Africa and Central America. The congregation has also been active in confronting the local Boy Scouts Council for its policy of discrimination against gay Scouts. Pine UMC San Francisco, California Originally begun as a Bible study group at the Chinatown Methodist Church, Pine is the oldest JapaneseAmerican institution. It's 350 members are still primarily JapaneseAmerican, but persons of other nationalities have joined in recent years. Sunday morning worship is bilingual -in Japanese and English. The congregation was instrumental in founding a Newcomer's Service for newly-arriving Japanese persons and in building a skilled nursing home. Currently members prepare food for a shelter and volunteer in a variety of other community groups. Pine has interacted with the lesbian/gay community for ten years. The congregation spent one year studying prior to their unanimous vote, which was taken on the eve of the RC convocation this past July. Rutland UMC Rutland, Vermont This ISO-year-old congregation of 300 members is an active, mission-oriented congregation, both locally and nationally. The congregation sponsors a variety of mission projects, including the Four Corners Home for Women and the Open Door Mission. Rutland also has been active in ecumenical relations and has been hospitable in opening its building to many different groups. One notable attribute of the congregation is its strong music program with three bell choirs. Toluca Lake UMC North Hollywood, California Located on the edge of the San Fernando Valley, north of Los Angeles, Toluca Lake is the only Protestant 27 church in its community. Many of its 150 members are involved in the entertainment industry. The congregation is very diverse in age and in ethnic and social backgrounds. Toluca Lake is actively involved in its community, supporting "brown bag ministries" for the hom eless and a women's shelter. Always proud of being an open and inclusive congregation, becoming an RC was just another step on this journey for Toluca Lake. Two Lutheran Synods Declare RIC Two more synods adopted the .RIC Affirmation ofWelcome during assemblies last summer -Rocky Mountain and Pacifica. Lutheran "Sex Wars" The Evangelical Lutheran Church of America's (ELCA) Task Force on Human Sexuality made nationwide ne)Vs this past fall when it released the first draft of its mandated study. The draft was released to the press wire services before the rest of the church had a chance to see it. It generated sensational headlines such as "Lutheran Church Approves Gay Marriages and Encourages Masturbation!" (Associated Press). The ELCA received thousands of angry calls and a few bomb threats in the ensuing furor. This led to the removal of the Task Force's director, Karen Bloomquist, frantic backpedaling by the Conference of Bishops, and more headlines: "Lutheran Church to Rein In Renegade Committee (San Francisco Chronicle). Lutheran Concerned's response was one of disappointment in the ELCA's knee-jerk disavowal of the study, which did make some advances in a more affirming approach to human sexuality, although thickly qualified with calls for study, reflection, and prayerful . consideration. The most recent media spin is more promising: "Lutherans Not Backing Off Sex Wars" (Brattleboro Refo rmer). A period of public discussion and revisions to the study will precede a vote in 1995. It is going to be an interesting year! ONA Advisory Committee Meets The first meeting of the ONA Advisory Committee was held on October 21 , 1993, at the national United Church of Christ office in Cleveland. Formed in 1992, this group of four includes Margarita Suarez, john Lardin, Wendy Taylor, and Sam Loliger. They assist the ONA Program Coordinator, Ann B. Day, in directing and developing the program. A subcommittee was set up to explore the future structure of the ONA Program and plans were begun on "ONA 1995," a national celebration, of the first decade of ONA churches and an "energizing" for the next. This event is scheduled for autumn, 1995. More Light Church Continues Spahr as Evangelist The Downtown Presbyterian Church, a More light Church in Rochester, New York, voted in November to continue its covenant with and call to the Rev. jane Adams Spahr and to hold its third co-pastor position open. Spahr's call to be one of the congregation's co-pastors in 1992 was challenged by other pastors in the presbytery because Spahr was an selfacknowledged lesbian, The case culminated in a ruling by the Permanentjudicial Council of the Presbyterian Church (U.s,A.) which set aside the congregation's call to Spahr. (See Open Hands, Fall 1992 and Winter 1993). With the covenant reaffirmed, Spahr will continue to travel nationally, speaking as the congregation's evangelist under the auspices of the program "That All May Freely Serve," Questions Remain about Same-gender Covenant Services in UMC A long-awaited ruling by the high court of the United Methodist Church (UMC) regarding same-gender covenant services brought inconclusive results this past October. The judicial Council reviewed resolutions from the Minnesota and Troy conferences which would allow pastors and/ or congregations to perform covenant services for gay or lesbian couples. The Council declined to issue a decision and instead released a memorandum which cited three applicable elements ofUMC law: 1) only the General Conference has the authority to set official rites of the church; 2) clergy must "oversee the total ministry of the local church . . . in fulfilling its mission of witness and service to the world;" and 3) clergy must perform their duties in compliance with UMC law. This memorandum has led to widely varied interpretations. Some church sources state that covenant services have been banned while others note that, as part of a church's ministry, clergy perform a variety of bleSSing and liturgical activities which are not limited by the official rites of the church. The Council of Bishops has requested that the judicial Council reconsider this matter. In a second set of cases, regarding ordination and appointment of "selfavowed, practicing homosexuals," the judicial Council called on the UMC to define precisely what this phrase means,' In a case from the Oregon-Idaho conference, the bishop had declined to appoint a clergy believed to be a "selfavowed, practicing homosexuaL" The Council overruled the bishop's decision for lack of a definition of the phrase and lack of evidence, Inaugural Meeting of Welcoming & Affirming Baptists The first meeting of the Association of Welcoming &: Affirming (W &:A) Baptists was held in june 1993 in conjunction with the biennial meeting of the American Baptist Church (ABC), U.s ,A. In its first year of existence the association received memberships from twenty-three churches and agencies and over fifty individuals. Open Hands 28 A highlight of the gathering was a 'orship service in which candles were ghted to represent each W &LA congre2 tion or agency. A stirring message was .::ered by Aidsand Wright-Riggins, -ector of National Ministries of the . Association members witnessed e ABC meeting by wearing ribbons T-shirts which identified them as -A Baptists and by distributing ination about the program. :~ six-member interim council was ected by the association to prepare :~aws, mission statement, and plan of -ganization for the next gathering in .e summer of 1995. The six council embers include Juan Alegria, Chicago; dean Bishop, Minneapolis; Craig arling, Seattle; Michael Easterling, ew York City; Brenda Moulton, W &LA ordinator; and another person to be med. Gay/Lesbian Caucuses Meet; Protest NCC Inaction Thirty representatives from nineteen lesbian/ gay Christian groups met in Baltimore in November during the annual board meeting of the National Council of Churches (NCC). They gathered to protest the NCC action a year ago which denied official observer status to the Universal Fellowship of Metropolitan Community Churches (UFMCC). At the start of the NCC meeting, representatives of the UFMCC led others in a protest to highlight the presence oflesbian, gay and bisexual Christians in the NCe's member communions. As the Rev. Kit Cherry, UFMCC Ecumenical Officer noted, "the NCC General Board will have to face openly lesbian and gay Christians every time they meet." The UFMCC has been attempting to develop a formal relationship with the N CC for a decade now. Last year, the NCC rejected a proposal for the UFMCC to become an official Lesbigay Christians protest NCC board meeting. Photo: Kim Byham observer. The representatives of the lesbian/ gay Christian groups made plans to coordinate religious observances during the Stonewall 25 celebration in New York this summer. Preliminary plans include a prayer service at Riverside Church on Friday evening followed by a demonstration outside 475 Riverside Drive, which contains offices of several major U.S. churches. An interfaith service is planned for Saturday morning at the Cathedral of St. John the Divine. Published by the Reconciling Congregation Program in conjunction th More Light, Open and Affirming, and Reconciled in Christ Programs. Unique Resource on QTY. BACK ISSUES AVAILABLE Lesbian/Gay/Bisexual _ _ Be Ye Reconciled (Summer 1985) __ A Matter of Justice (Winter 1986) Concerns in the Church for __ Our Families (Spring 1986) Christian Education • Personal Reading __ Our Churches' Policies (Summer 1986) Research Projects • Worship Resources __ Images of Healing (Fall 1986) Ministry & Outreach __ Minorities within a Minority (Spring 1987) __ Sexual Violence (Fall 1987) __ Building Reconciling Ministries (Spring 1988) __ Living and Loving withAIDS (Summer 1988) o Please send me the back issues indicated ($5 each; 10+ @ $3). __ Raising Reconciling Children (Fall 1988) ~ Send me Open Hands each quarter ($16/year; outside U.S.A. @ $20). __ Sexual Ethics (Winter 1989) __ Lesbian &Gay Men in the Religious Arts (Spring 1989) __ The Closet Dilemma (Summer 1989) E~closed is payment for OR _ _ Images of Family (Fall 1989) arge $ to my VISA MASTERCARD (Circle one) __ Journeys Toward Recovery and Wholeness (Spring 1990) Expiration _ _ /__. __ The "Holy Union" Controversy (Fall 1990) __ Youth and Sexual Identity (Winter 1991) Sg'lature __________ ________ ____ _ __ Lesbian/Gay Reflections on Theology (Spring 1991) __ The Lesbian Spirit (Summer 1991) _ _ Bisexuality: Perceptions & Realities (Fall 1991 ) a"'le __ Creating Alliances: Working for Change (Winter 1992) :c'ess _______________________________________________________ __ Lesbians, Gay Men, and Bisexuals in Ministry (Spring 1992) _ _ Our Spirituality: How Sexual Expression and Oppression StatelZip __________ __________ Shape It (Summer 1992) ·-,ar:me Phone _____________________ __ Aging and Integrity (Fall 1992) __ Welcoming Churches: Ecumenical Movement (Winter 1993) Church _______ ___ _____ _ _ ____ Rethinking Family Values (Spring 1993) ination ___ _____ ____________ __ Biblical Interpretation (Summer 1993) __ Responding to the Right: Strategies for Change (Fall 1993) Phone: 3121736-5526 Fax: 312/736-5475 Send to: Open Hands, 3801 N. Keeler Avenue, Chicago, IL 60641 __ Celebrating the Inclusive God: Worship (Winter 1994) er 1994 29 ..... OUR WELCOMING MOVEMENT GROWS Since 1978, 355 More Light (Presbyterian), Open Following is a complete list of congregations, alphabetiand Affirming (Disciples of Christ and United Church cally by state and city, followed by a list of campus of Christ), Reconciled in Christ (Lutheran), Reconcilministries and judicatories. The affiliation of each is ing (United Methodist), and Welcoming & Affirming designated by the following codes: (Baptist) congregations and sixteen campus ministries ML More Light (Presbyterian) have publicly declared that they welcome all persons, ONA Open and Affirming (UCC) including lesbians and gay men. This is an increase oj O&A Open and Affirming (Disciples) 22% over one year ago! These "welcoming" communities RIC Reconciled in Christ (Lutheran) are in forty-one states, the District of Columbia, and RC Reconciling Congregation (United Methodist) Canada. W &A Welcomin & Affirmin Ba tist Congregations Hollywood Sacramento Terra Linda Christ in Terra Linda (ML)First UMC (RC) Lutheran Church of Our Redeemer ALASKA (RIC) Irvine TiburonPalmer San Diego Community Congregational (ONA) Irvine UCC (ONA) Churchof the Covenant (W&A) First Lutheran (RIC) Shepherd of the Hills Lutheran (RIC) Lafayette ARIZONA San Francisco Westminster Presbyterian (ML)Lafayette Christian (O&A) Tucson Bethany UMC (RC) Larkspur Vacaville St. Francis in the Foothills UMC (RC) Calvary UMC (RC) Redwoods Presbyterian (ML) St. Paul's UMC (RC) ARKANSAS Christ Lutheran (RIC) Long Beach West Hollywood Little Rock Dolores Street Baptist (W&A)First Congregational UCC (ONA) Crescent Heights UMC (RC) Pulaski Heights Christian (O&A) First Congregational UCC (ONA) Trinity Lutheran (RIC) West Hollywood Presbyterian (ML) CALIFORNIA First St. John's UMC (RC) Los Angeles YucaipaAlameda First United Lutheran (RIC)Mt. Hollywood Congregational UCC Faith Lutheran (RIC)First Christian (O&A) COLORADO (ONA) Glide Memorial UMC (RC)First Congregational (ONA) United University (ML, RC) Hamilton UMC (RC) AuroraAlbany WilshireUMC(RC) NoeValley Ministry (ML) Parkview Congregational UCC (ONA)Albany UMC (RC) Marin City Pine UMC (RC) BoulderAltadena St. Andrews Presbyterian (ML) Seventh Avenue Presbyterian (ML) First Congregational (ONA)Altadena Congregational (ONA) Milpitas St. Francis Lutheran (RIC) Denver Christ the Good Shepherd Lutheran Sunnyhills UMC (RC) St. John's UCC (ONA) Capitol Heights Presbyterian (ML) (RIC) Modesto St. Mark's Lutheran (RIC) Park Hill Congregational UCC (ONA) Baldwin Park College Avenue Congregational St. Paulus Lutheran (RIC) St. Paul's UMC (RC) First Presbyterian (ML) (ONA) Trinity UMC (RC) Washington Park UCC (ONA) Belmont Newark San Jose Fort Collins Congregational Church UCC (ONA) Holy Redeemer Lutheran (RIC) Christ the GoodShepherd Lutheran St. Thomas University Lutheran (RIC) Berkeley North Hollywood (RIC) CONNECTICUT Berkeley & Richmond Intercity St. Matthew's Lutheran (RIC) First Christian Church (O&A) Coventry Ministry (O&A) TolucaLake UMC(RC) New Community of Faith (W&A) Second Congregational (ONA) First Baptist (W&A) Oakland San Mateo Mansfield Center St. John's Presbyterian (ML) Faith Lutheran (RIC) College Heights UCC (ONA) First Church of Christ (ONA)Shepherd of the Hills Lutheran (RIC) Lake Merritt UMC (RC) San Rafael Middletown Trinity UMC (RC) Lakeshore Avenue Baptist (W&A) Faith Lutheran (RIC) First Church of Christ ONA)University Lutheran Chapel (RIC) Lutheran Peace Fellowship (RIC) Santa Barbara Hartford University Church (O&A) Montctair Presbyterian (ML) La Mesa Community (ONA) Central Baptist (W&A) Carlsbad Peace UCC (ONA) Santa Cruz New Haven Pilgrim Congregational (ONA) Plymouth UCC (ONA) Grace UMC (RC) Church of Christ in Yale Univ. (ONA) Claremont St. Paul Lutheran (RIC) Santa Monica United Church on the Green (ONA)Claremont UMC (RC) Palo Alto The Church in Ocean Park (RC) NoankConcord Covenant Presbyterian (ML) Sausalito Noank Baptist (W&A)First Christian (O&A) First Evangelical Lutheran (RIC) First Presbyterian (ML) South GlastonburyDanville First Presbyterian (ML) Sonoma Congregational (ONA)Peace Lutheran (RIC) University Lutheran (RIC) New Hope Church (ONA) StamfordFair Oaks Pasadena Stockton St. John Lutheran (RIC) Fair Oaks UMC (RC) First Congregational UCC (ONA) First Christian (O&A) WaterburyFairfax Richmond Sunnyvale South Congregational (ONA)Fairfax Community (ONA) Grace Lutheran (RIC) Congregational Community (ONA) DELAWARE Fresno Raynor Park Christian (O&A) Newark Wesley UMC (RC) St. John's Lutheran (RIC) New Ark UCC (ONA) Open Hands 30 STRICT OF COLUMBIA :a on Presbyterian (ML) Grant Park-Aldersgate UMC (RC) 'u rch of the Crossroads (ONA) olulu Lutheran (RIC) IS r.;.a'bondale Churchof the Good Shepherd (ONA) -ampaign Kinley Memorial Presbyterian (ML) St. Andrew's Lutheran (RIC) cago bany Park UMC (RC) Augustana Lutheran (RIC) Christ the King Lutheran (RIC) Christ theMediator Lutheran (RIC) Grace Baptist (W&A) oly Covenant UMC (RC) Holy Trinity Evangelical Lutheran (RIC) Irving Park Christian (O&A) rving Park UMC(RC) Lake View Lutheran (RIC) ncoln Park Presbyterian (ML) ayfair UMC(RC) Peoples Church (ONA) Resurrection Lutheran (RIC) St. Paul's UCC (ONA) Trinity Lutheran (RIC) Untted Church of Rogers Park (RC) University Church (ONA,O&A) Wellington Avenue UCC (ONA) E.'anston First Baptist 0N&A) Hemenway UMC (RC) WheadonUMC (RC) .\,inter 1994 I Maywood ette First Congregational UCC (ONA) 'kId Winfield Community (RC) lANA Indianapolis Northeast UCC (ONA) South Bend Southside Christian (O&A) West Lafayette Shalom UCC (ONA) IOWA Ames Lord of Life Lutheran (RIC) Cedar Rapids Faith UMC (RC) Des Moines Trinity UMC (RC) Urbandale UCC (ONA) Iowa City Faith UCC (ONA) KANSAS Kansas City ecumenikos (ML, ONA, O&A, RC) VanBrun Blvd. Presbyterian (ML) Topeka Central Congregational UCC (ONA) KENTUCKY Louisville Central Presbyterian (Ml) LOUISIANA New Orleans St. Mark's UMC (RC) MARYLAND Baltimore First &FranklinPresbyterian (ML) St. John's UMC (RC) St. Mark's Lutheran (RIC) Gaithersburg Christ theServant Lutheran (RIC) Lanham Good Samaritan Lutheran (RIC) Rockville Rockville Presbyterian (ML) Takoma Park Takoma Park Presbyterian (ML) MASSACHUSETTS Amherst First Congregational UCC (ONA) South Congregational (ONA) Auburn Pakachoag (ONA) Boston Church of the Covenant (ONA, ML) Church of the United Community (ONA,O&A) Cambridge First Church, Congregational (ONA) Old Cambridge Baptist (W&A) University Lutheran (RIC) ~ Danvers Holy Trinity UMC (RC) Framingham Grace UCC (ONA) Newburyport Belleville Congregational (ONA) OsteNille United Methodist (RC) Shrewsbury Mt. Olivet Lutheran (RIC) Wellesley Wellesley Congregational (ONA) Wendell Wendell Congregational (ONA) West Newton Second Church in Newton UCC (ONA) Williamstown First Congregational UCC(ONA) First UMC (RC) Worcester United Congregational (ONA) MICHIGAN Ann Arbor Church of the Good Shephered (ONA) Lord of Light Lutheran (RIC) Memorial Christian (O&A) Northside Presbyterian (ML) Detroit T!Uth Evangelical Lutheran (RIC) Douglas Douglas Congregational UCC(ONA) Kalamazoo Phoenix Community UCC(ONA) Ypsilanti First Congregational UCC (ONA) MINNESOTA Edina Edina Community Lutheran (RIC) Minneapolis Community of St. Martin (RIC) First Congregational (ONA) Grace University Lutheran(RIC) Hennepin Avenue UMC (RC) Holy Trinity Lutheran (RIC) Judson Memorial Baptist (W&A) Lyndale UCC (ONA) Mayflower Community CongregationaI UCC (ONA) Our Savior's Lutheran (RIC) Prospect Park UMC (RC) Spirit of the Lakes (ONA) Temple Baptist (W&A) University Baptist (W&A) Walker Community (RC) Wesley UMC (RC) Robbinsdale Robbinsdale UCC (ONA) Sf. Paul St. Paul-Reformation Lutheran (RIC) Wayzatta St. Luke Presbyterian(~L) MISSOURI Kansas City Abiding Peace Lutheran (RIC) Fountain of Hope Lutheran (RIC) Kairos UMC (RC) St. Mark's Lutheran (RIC) St. Louis Gibson Heights United (ML) St. Marcus Evangelical UCC (ONA) University City Bethel Lutheran (RIC) MONTANA Missoula University Congregational UCC (ONA) NEBRASKA Omaha First Lutheran (RIC) NEW HAMPSHIRE Hanover Our Savior Lutheran (RIC) Plymouth Plymouth Congregational (ONA) NEW JERSEY South Orange First Presbyterian &Trinity (ML) NEW MEXICO Santa Fe Christ Lutheran (RIC) NEW YORK Albany Emmanuel Baptist (W&A) Brookhaven Old South Haven Presbyterian (ML) Brooklyn Church of Gethsemane (ML) Lafayette Avenue Presbyterian (ML) Park Slope UMC (RC) Buffalo Amherst Community (ONA) Westminster Presbyterian (ML) Churchville Union Congregational (ONA) Copake Craryville UMC (RC) Dobbs Ferry South Presbyterian (ML) Geneva North Presbyterian (ML) Gloversville First Congregational UCC (ONA) Grand Island Riverside Salem (ONA) Henrietta John Calvin Presbyterian (ML) 31 Marcellus First Presbyterian (ML) New York Broadway UCC (ONA) Central Presbyterian (ML) Church of St. Paul &St. Andrew (RC) Good Shepherd-Faith Presbyterian (ML) Grace &St. Paul's Lutheran (RIC) Jan Hus Presbyterian (ML) Judson Memorial (ONA, W&A) Madison Avenue Baptist (W&A) Metropolitan-Duane UMC(RC) Our Savior's Atonement Lutheran (RIC) Park Avenue Christian (O&A) Riverside (ONA) Rutgers Presbyterian (ML) St. Peter's Lutheran (RIC) Trinity Evangelical Lutheran (RIC) Washington Square UMC(RC) West-Park Presbyterian (M L) Oneonta First UMC (RC) Palisades Palisades Presbyterian(ML) Rochester Calvary St. Andrews (ML) Downtown Presbyterian(ML) The House Church (ONA) Third Presbyterian (ML) Sayville Sayville Congregational UCC (ONA) NORTH CAROLINA Chapel Hill Church of the Reconciliation (ML) United Church (ONA) Winston-Salem First Christian (O&A) Raleigh Community UCC (ONA) Pullen Memorial Baptist (W&A) OHIO Brecksville United Church of Christ (ONA) Cleveland Pilgrim Congregational UCC(ONA) Columbus Redeemer Lutheran (RIC) Third Avenue Community (RC) Cincinnati Mt. Aubum Presbyterian (ML) Dayton Congregation for Reconciliation (ONA) Norton Grace UCC (ONA) Toledo Central UMC (RC) OREGON Ashland United Church of Christ (ONA) Corvallis First UMC (RC) Estacada Estacada UMC (RC) Lake Oswego Lake Oswego UCC (ONA) Milwaukie Milwaukie UCC (ONA) Portland First Congregational (ONA) Metanoia Peace Community (RC) St. James Lutheran(RIC) University Park UMC(RC) PENNSYLVANIA Philadelphia Calvary UMC(RC) First UMC of Germantown (RC) St. Michael's Lutheran (RIC) Tabemacle United(ONA, ML) University Lutheran of Incamation (RIC) Wayne Central Baptist (W&A) RHODE ISLAND Newport Newport Congregational (ONA) SOUTH CAROLINA Columbia Gethsemane Lutheran (RIC) SOUTH DAKOTA Erwin Erwin UCC (ONA) TENNESSEE Memphis First Congregational UCC (ONA) Nashville Edgehill UMC (RC) TEXAS Austin First English Lutheran (RIC) Trinity UMC (RC) Dallas Bethany Presbyterian (ML) Midway Hills Christian (O&A) Fort Worth St. Matthew's Lutheran (RIC) Houston Bering Memorial UMC (RC) Community of the Reconciling Servant (ML) VERMONT Bennington Second Congregational (ONA) Burlington Christ Presbyterian(ML) Rutland Rutland UMC (RC) VIRGINIA Harrisonburg Sanctuary UCC (ONA) WASHINGTON Chelan Fullness of God Lutheran (RIC) Federal Way Wayside UCC (ONA) Leavenworth Faith Lutheran (RIC) Medical Lake Shalom UCC (ONA) Mountlake Terrace Terrace View Presbyterian (ML) Olympia Community for Christian Celebration (ONA) Richland Shalom UCC (ONA) Seattle Broadvie~Community UCC (ONA) Central Lutheran (RIC) Findlay Street Christian (O&A) First Baptist (W&A) Pilgrim Congregational (ONA) Plymouth Congregational (ONA) Prospect UCC (ONA) Richmond Beach Congregational UCC(ONA) University Baptist (W&A) University Christian (O&A) University Congregational (ONA) Wallingford UMC (RC) Vancouver First Congregational UCC (ONA) WISCONSIN EauClaire University Lutheran (RIC) Madison First Congregational UCC (ONA) Orchard Ridge UCC (ONA) University (RC) Milwaukee Church of the Reformation (RIC) Cross Lutheran (RIC) Plymouth UCC (ONA) Village Lutheran (RIC) Racine Our Savior'S Lutheran (RIC) Sheboygan Wesley UMC (RC) CANADA Saskatoon King of Glory Lutheran (RIC) Campus Ministries CALIFORNIA Chapman University Pride Alliance (O&A) Wesley Foundation at UCLA (RC) DELAWARE Wesley Foundation at University of Delaware (RC) ILLINOIS UM Student Fellowship at Illinois Wesleyan (RC) INDIANA Lutheran Campus Ministry at Indiana University (RIC) IOWA Lutheran Campus Ministry at University of Iowa (RIC) MICHIGAN Guild House at University of Michigan (O&A) Ecclesia at Michigan State University (O&A) MINNESOTA Lutheran Campus Ministry in Minneapolis (RIC) Lutheran Campus Ministry at SI. Cloud State (RIC) Student Congregation at St. Olaf College (RIC) NORTH DAKOTA University Lutheran Center in Fargo (RIC) OREGON Lutheran Campus Ministry in Portland (RIC) PENNSYLVANIA Lutheran Campus Ministry at Kutztown (RIC) WISCONSIN Lutheran Campus Ministry in LaCrosse (RIC) Metro Milwaukee Campus Ministry (RIC) Judicatories MoreLight Synods Synodof the Northeast Open andAffirming Conferences Connecticut Massachusetts Michigan Minnesota NewHampshire Northern California/Nevada Ohio Rocky Mountain Southern California Open and Affirming Regions Northern California/Nevada Reconciled in Christ Synods Eastern North Dakota Eastern Washington-Idaho Greater Milwaukee Metro Chicago Metro WashingtonD.C. Pacifica Rocky Mountain Sierra-Pacific Southeast Michigan Reconciling Conferences Califomia-Nevada New York Northern Illinois Troy Open Hands 32 Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Open Hands Vol 9 No 3 - Celebrating the Inclusive God: Worship in the Welcoming Community https://exhibits.lgbtran.org/files/original/ac9e502a8ac1087bb3340ac41926b482.pdf 073fe0ed9e172af7242cc11b9e27adfc Issue An issue of a recurring publication. Volume Number The volume number of the issue 9 Issue Number The number of the issue (within a volume) 4 Publication Year The year the issue was published 1994 Publication Date The date the issue was published Spring Text Any textual data included in the document $5.00 _ REACHING OUT More Light Churches Network Open and Affirming Program Reconciled·in Christ Program Reconciling Congregation Program Resources for Ministries Affirming the Diversity of Human Sexuality ...,.-'<> .~'; ,..' ,"'-' , ,,_ _ >J. Vo/~~_9' No~ 4, _ _ spring'1.994 80LDLYI £uang~lism with a. W~ltoming Aauor Open Hands is a resource for congregations and individuals seeking to be in ministry with lesbian, bisexual, and gay persons. Each issue focuses on a specific area of concern within the church. Open Hands is published quarterly by the Reconciling Congregation Program, Inc. (United Methodist) in conjunction with More Light Churches Network (Presbyterian), Open and Affirming (United Church of Christ), and Reconciled in Christ (Lutheran) Programs. Each of these programs is a national network of local churches that publicly affirm their ministry with the whole family of God and welcome lesbian and gay persons and their families into their community of faith. These four programs -along with Open and Affirming (Disciples of Christ), Welcoming (Unitarian Universalist), Supportive Congregations (Brethren/ Mennonite), and Welcoming and Affirming (American Baptist) programs -offer hope that the church can be a reconciled community. Open Hands is published quarterly. Subscription is $16 for four issues ($20 outside the U.S.). Single copies and back issues are $5. Quantities of 10 or more, $3 each. Subscriptions, letters to the editor, manuscripts, requests for advertising rates, and other correspondence should be sent to: Open Hands 380l N. Keeler Avenue Chicago, IL 60641 Phone: 312/736-5526 Fax: 312/ 736-5475 Member, The Associated Church Press © 1994 Reconciling Congregation Program, Inc. Open Hands is a registered trademark. ISSN 0888-8833 @ Printed on recycled paper. Resources for Ministries Affirming the Diversity of Human Sexuality Vol. 9 No.4 Spring 1994 Editorials/Letters to Editor .............................................................................. 4 ELEMENTS OF EVANGELISM Deep Water Fishing Bonnie Beckonchrist ....................................... . A Church in Need of Aid: A Sermon-Story John E. Sumwalt ....... . My Church Has AIDS Michael S. Piazza .. .......... ............................ oJ The Story of Glide Pamela Ayo Yetunde .................. ... .. .... ................. . Rising Like the Phoenix Melanie Morrison .. .. .... .. .. .... .. ........................ 2 MCC: Pioneers in Lesbigay Church Outreach ............................... 14 Neither Do I Condemn You Hendrik Hart ........................................... 15 SUSTAINING THE SPIRIT Confession of Sins David Romig ............ ...................... ........................ 1 6 Litany of Trust Ann B. Day ................................................................... 17 STRATEGIES FOR OUTREACH Marketing the Gospel: A Faithful Choice Martha Scott .................... 18 Keeping our Doors Wide Open ....................... ............................. 19 David K. Hartley & Wilbert S. Miller Growth Abounds in Welcoming Churches: Chart .... ........ ... .. ...... 20 An Int erfaith Coming Out Day Service Steven E. Webster ............... 21 Becoming a Lesbian Evangelist Janie Adams Spahr .......................... 22 Reaching Out Is a Way of Life Rosemary C. Mitchell .................. 23 Welcoming Sexual Minorities: A Checklist ......................................... 24 Partners in Reconciliation, Metanoia Peace Community . Pastor-in-Exile: Another Model of Outreach ................................ 25 John T. Schwiebert A Pastor's Footnote Joyce McManus ........... .... ............................ 25 Out reach to Youth Gregory Anderson ................................................ 26 LGYT Leo Treadway ................................................................ ....... 26 RESOURCES ....... .. ................................................................................ MOVEMENT NEWS ..................... ................................. ............................ c ~CALLING ALL ARTISTS! Are you interested in illustrating upcoming issues? Woodcut • Marker Drawings • Silhouettes Ethnic art designs/patterns Youth/Campus Artists Jor our campus ministries issue Representational Styles Ifyou are interested: please send ~rieJresume and samples ojyour work to: Editor, p pen Hands, 3801 N. Keeler, Chicago, IL 60641 Open Hands 2 ---- Reaching Out Boldly! Evangelism with a Welcoming Flavor Evangelism with a "welcoming flavor" -whatis that? It is not the personal salvation approach of conservative groups who ask persons to accept a certain belief system in order to be welcomed. It is not really the " church growth" model (which was the liberal church's response to the personal salvation approach). Evangelism with a welcoming flavor is a ministry which offers the free gift of God's unconditional love -and then invites people to respond and participate as fully equal members. Nevertheless, we can't ignore the church growth approach entirely, for an assumption seems to exist within both conservative and liberal circles that churches will not grow if they reach out in ministry with gay, lesbian, and bisexual people, that in fact such local churches will lose members. The stories of many churches within our growing ecumenical welcoming church movement contradict this assumption. These are churches which are alive and vibrant, boldly engaging in outreach to lesbian, bisexual, gay people, and others -and are growing in the process! In this issue of Open Hands writers ask: What is the "good news" that we offer to a troubled world? How do we prepare ourselves to be bearers of good news? How do we "do" evangelism as welcoming communities? Sprinkled throughout their explorations are heartwarming stories of faithfulness and bold outreach! Mary Jo Osterman, Editor UPCOMING THEMES Unsolicited Manuscript Deadlines Issue Year Theme Deadline Fall 1994 Campus Ministries/Welcoming Ministries JuI. 1, 1994 Winter 1995 Dynamics of a Welco'ming Movement Oct. 1, 1994 Spring 1995 Diversity in the Welcoming ;" Movement Jan. 1, 1995 Summer 1995 Relationship Issues in Welcoming Churches Apr. 1, 1995 'If you are iriterested in writing for one of these issues, please send a query letter or your completed manuscript to: Editor Open Hands · 3801 N. Keeler • Chicago, IL 60641 &,T.",.T.Q "'''.''.'''''' OPEN !f!~! ~T'.T.Q ••T."..., Program Coordinators Mark Bowman Reconciling Congregation Program, Inc. 3801 N. Keeler Avenue Chicago, IL 60641 312/736-5526 Ann B. Day Open and Affirming Program P.O. Box 403 Holden, MA 01520 508/856-9316 v Brian Knittel Reconciled in Christ Program 2800 Buena Vista Way Berkeley, CA 94708 510/841-6990 ·········:~~w <: •• ~:::.: .{ Lindsay Louise Biddle More Light Churches Network T 3538 22nd Avenue, S. Minneapolis, MN 55407 612/724-5429 Publisher Mark Bowman Open Hands Editor Mary Jo Osterman IIIustrations Ophelia Chambliss Layout I Graphics I Typesetting In Print -Jan Graves Editorial Advisory Committee Reva Anderson, Toledo, OH Peg Beissert, Rolling Hills Est., CA Ann Marie Coleman, Chicago, IL Dan Hooper, Los Angeles, CA Derrick Kikuchi, Daly City, CA Samuel E. Loliger, Buffalo, NY Shawndra Miller, Goshen, IN Dick Poole, Oak Forest, IL Caroline Presnell, Evanston, IL Irma C . Romero, Chicago, IL Paul Santillan, Chicago, IL Martha Scott, Chicago, IL Spring 1994 3 Evangelism as Ministry In our marketing-oriented world, it shouldn't come as a surprise that we think about "recruiting" or "selling" people on the idea of coming to church when we think about evangelism. We assume evangelism means telling someone to "come to church" so they can get something out of it. "If you do something first, we'll do something for you in return." . Think about it. Do you see how completely backwards that is as a model for our inclusive message? It is an exclusive, barter-oriented approach that flies in the face of the free gift of God's grace. As Christians, we believe that God gave us the most precious gift possible, through the life, death, and resurrection of Jesus Christ, before asking us to do anything. Shouldn't we be thinking about evangelism as a ministry where we too give first? That's a radical idea, but it is the basis of a model for evangelism that fits our calling. It is also such a reversal of what people expect that it has incredible power -cutting through people's pain and alienation. How do we give first? By always including a word of grace in our evangelism -in our brochures, our ads, our conversations, our sermons. By caring first and buildin a relationship of trust that leads people to want to come to a welcoming congregation because they have already been touched by us. Bob Gibeling, MBA, is Program Executive Jor Lutherans Concerned/North America. His background includes twelve years in corporate advertising and public relations. Angel to Angel "Have your angel call my angel, and we'll do evangelism!" Since I discovered the "angel" in "evangelism," I no longer associate this critical act of Christian diScipleship with distributing Bible tracts or preaching with a floppy.; back Bible in one hand and pounding a pulpit with the other. Evangelism to me (as a pastor of a small, aging, and graying congregation) means opening our hearts to God's grace after years of coming to church "on a guilt trip." It means inviting the Holy Spirit to empower us to the best of our abilities. It means opening our hearts to experience the grace and wisdom 'of God (the "good news") embodied in all the rainbow of human sexual orientations and expressions (to borrow from my mentor and angel, Howard Warren). Evangelism means getting to know my "angel within," my own story of grace. Only when I do, I find it is not simply "my own" but part of the larger story of the Church. It means that I will discover your "angel within" and together we will discover that wherever two or three angels are gathered, wherever two or three storytellers come out, there is Christ feeding us with the Word and Wisdom. And there we are -doing evangelism. Lindsay Louise Biddle, M.Div, one oj many Presbyterians Jor Lesbian and Gay Concerns and a advocate Jor More Light, is a member oj l Presbytery oj the Twin Cities Area and serves congregation in St. Paul, Minnesota. "Are You an Evangelist?" The question gets at the heart of who we are as indwid als and communities of faith. Evangelism, the sharing of the "good news" of God's love revealed in Christ, is the raison d'etre for the Church and we are constantly challenged to communicate this love in the midst of myriad issues in our world. This challenge is especially pressing as people of all sexual orientations, both inside and outside the Church, reexamine the spiritual and ethical witness that Christians offer. Many turn to the Church for "the word they need to hear" as they seek deeper understanding of,sexual identity Open Hands 4 and expression. What word do we have for them about homophobia, heterosexism, sexual orientation? What difference, if any, should this dimension of our humanity make when it comes to blessing relationships, ordaining ministers, supporting families, etc.? What is the "good news"? For many churches, addressing these and other real life questions means that as they reach out to people who are gay, lesbian, and bisexual they also reach in ... to explore understandings and feelings about faith, love, and sexuality. How mind and heart opening this can be! Out of conversation, study, and prayer comes a renewed awareness of how good the news of the gospel truly is and how desperately it is needed by all of us. Led by the Spirit, welcoming churches respond to the call to spread this. good news in word and deed! Ann B. Day, M.Div., is an ordained UCC minister who serves as the ONA Program Coordinator for the United Church Coalition for Lesbian/Gay Concerns. Recovering Evangelism In Christian justice communities we tend to concede evangelism to conservative churches. "We are doing mission, while they are only concerned with personal salvation," we scoff. We believe that if we do our mission, God will bless us and send people to join us. WRONG! "If you build it, they will come" is a fallacy. We have seen communities wither and die because they did not reach out and invite new people. Although we have seen the shortcomings of "personal salvation" evangelism, we have erroneously discounted evangelism altogether. Evangelism is not the message, but the act. It is telling the good news of God's unconditional love and inviting a response. Evangelism is not personal, but communal. It is grounded in our experience of God in community. The world aches for a word of "unconditional grace" and "no condemnation." However, many churches (of all ideological and theological persuasions) are NOT evangelical faith communities. They operate from a "self-preservation mode," or they remain bound by the Law (as a code of personal morality or as "politically correct" behavior). In contrast, some churches are clearly demonstrating that a model of hospitality and diverSity is an efficacious means of evangelism. They are attracting not only gay persons, but also many others who hear the good news of God's unconditional love and who want to be part of a welcoming and diverse community of faith. Mark Bowman, M.Div., is Program Coordinator of the United Methodist Reconciling Congregation Program. Le.ttaf to tt.e. ~~4t01 We welcome both cIitica\ and applec\atilesponses to opEN gANDS. We leseI'lve e the light to select, edit, and shO ml submiSsions. All letteIS must be lten signed, with adc\less and phOne. Please l indicate if 'Iou do not want 'IoU! lette to be S publiShed. QU! poliCY is to publiSh lettel . ovel 'IoU! full name, citY and state. We W1ll occasionml'llUll alettel anonymOUSlY. --rfl~~ Dear Siblings in Christ/Community: I enjoyed "Celebrating the Inclusive God" (Winter 1994) very much. It was encouraging to learn that other denominations are also striving to be intentionally inclusive of all people in worship! I would like to offer an alternative "Tip for Inclusivity" under the "welcoming the differently abled" heading (p. 10): Ask people to "Rise as you are able" or to "rise in your spirits." The phrase "Stand as able" is also experienced as an exclusionist practice. Rev. Randy A. Lester, Gover Beach, CA To the Editor: In her article "Confronting Fundamentalism" (Fall 1993), Virginia Mollenkott presents a much needed understanding. I too learned early to evaluate all on the premise that "if my experiences contradict what the Bible says then my experiences are wrong, not Scripture." Recently, someone who was discussing my fundamentalist past with me assumed that the hardest part for me to overcome was guilt. However, my greatest obstacle was the notion of a "high view of scripture" that demanded interpretation through fundamentalistic hermeneutical principles (Mollenkott's "inerrancy grid"). I had to discover anew how to view the Bible. I also had to "humanize" my faith by allowing experience to be a part of it. It is very difficult for those outside of fundamentalism 'to understand the worldview it teaches. Too often our shallow comprehenSion of the fundamentalist ideology has caused us to underestimate the movement. Vaughn F. Joyce Beckman, San Jose, CA Spring 1994 5 EL r.1E r F E 4 L' r.1 DEEP W~{t.~f/S\-(ING By Bonnie Beckonchrist Frankly, I have always abhorred fishing. It was one among many things that disappointed my father. He would take me out to look under rocks for night crawlers and then call me a "girl" when I didn't want to pick them up and put them in the coffee can. The ordeal would continue the next morning when he'd attempt to teach me to bait my own hook. If I was unfortunate enough to "land one," I would refuse to touch the impaled creature. Its bulging eyes seemed to condemn me. I have since learned that the experience has nothing to do with gender. There are women who love to fish and men who share my disdain. Most persons with whom I discuss evangelism respond with squeamish apprehension, the thought of the experience being as negative for them as my early fishing expeditions were for me. We resist the metaphor. Words like "bait," "hook," and "catch" conjure up resistant, unwilling captives served up for our consumption. However, the metaphor is not mine; it is Jesus'. I believe it warrants another look. When jesus finished speaking, he said to Simon, "Push the boat out further to the deep water and you and your partners let down your nets for a catch." "But, . .. we worked hard all night long and caught nothing . .. yet, ifyou say so, ..." They let them down and caught such a large number of fish that the nets were about to break .. . he and all who were with him were amazed at the catch . .. Then jesus said to Simon, "Do not be afraid;from now on, you will be catching people." (Luke 5:4-10) The poet/ evangelist John records a similar tale: As the sun was rising,jesus stood at the water's edge, but the diSciples did not know that it was j esus. "Young people, haven't you caught anything?" "Not a thing," they answered. "Throw your net out on the other side of the boat and you will catch some." So they threw the net out and could not pull it back in, because they caught so many fis h! Gohn 21 :4-6) Like the weary disciples in both stories, many pastors and parishioners alike are heard to say, "we've been fishing seemingly for years and have caught nothing." Perhaps it is time to look again at Jesus' solution to their empty net problem. Finding the Other Side and the Deep Water Jesus' first direction is: "Push the boat ou t further to the deep water." Are we and our churches sitting in the shallow water? How might we be pushed? What constitutes deep water? Certainly the emotions that are engendered by such an embarkation are real. Deep water is risky. The further away from shore we get, the less secure we feel. Jesus' second direction is: "Throw your net out on the other side." We and our congregations must ask ourselves who or what is on the other side? \\'here is the other side? \Vha separa es from them?What frightens a prospect of bringing them 0 •• Casting a net on the other s. e turning around. It means eUU~'C~~I'V'''' It means stepping across 1 nes formerly drawn between ourse 'eothers. Spending time with these biblical fishing texts and their implications for our ministry set Holy Covenant United Methodist Church on a new course and brought a renewed faith. Located in Chicago's Lakeview community, we discovered that one of the most obvious groups on the "other side" were the church's lesbigay neighbors. Residents of the public housing complex a block away constituted another group. The 6 Open Hands A New Church in an Old Place ... S~ 10:30.. ~ HOLY COVENANT United Methodist Church 925 W. Diversey, Chicago, IL 60614 (312) 528·6462 homeless who sat on our church's steps were treading "deep water." Students at nearby DePaul University had been dismissed as Catholic. The phYSically challenged were excluded by architectural barriers. Persons from other language groups were excluded by our Englishonly ministry. We are still discovering new streams from which to gather our new congregation. ANew Tools for Fishing s we identified where the "deep water" people were -and what the "other side of the boat" meant for our church, we also recognized that we needed to develop new tools for our outreach task. We asked ourselves: What do we know -about the world around us and about our task? We discovered some new answers. We know it is a business card world and we know it is sometimes hard to jump the hurdle of inviting folks to church. We also know that Simon had partners. So we developed a business card as part of our evangelism ministry. members now receive business cards with a note: Spring 1994 This card makes it simpler for every member at Holy Covenant to engage in outreach. Partnership is an essential component to effective evangelism. What else do we know? A broad casting approach is another essential component of evangelism. A recent Ameritech TV commercial says it graphically . . . "You can't catch two fish with one line." If our objective is new people and diverse people, then our technique and our program must be diverse. So, what else have we done to cast our nets in new directions? We joined the Reconc~ling Congregation Program of the United Methodist Church and subsequently added the pink triangle to our church sign and to our street signs. We are installing a ramp and printing our bulletins and newsletters in LARGE PRINT. We have opened the building to twelve-step recovery groups. In partnership with the Chicago Vegetarian Society, we have established Dignity Diner -a unique meal program for the area's homeless and hungry. We have established a Bible study in the public hOUSing complex near by. Our membership has grown from twelve active members in July 1990 to eighty-two members today, with a total of 120 persons involved in our ministry. Our congregation is trying to think of places where the church doesn't usually go and then go there. That is "other side" or "deep water" evangelism. We are testing advertising in the mainline press as well as alternative papers. We are present at PRIDE events. We put up flyers and posters at lesbigay bookstores. We were present at a recent alternative wedding faire for the lesbigay community called "Commitment to Love," where some United Methodists, who didn't know the Reconciling Congregation Program even existed, wept at their discovery. We have started a United Methodist outreach at DePaul University. We will be present at Health Clubs, Special Olympics, and the upcoming World Cup. It's called networking -and we believe it was working the nets that Jesus was talking about. I am convinced that the possibilities are limited only by our imaginations and our fear. Jesus assures us, as he did Simon, "Do not be afraid." T Bonnie Beckonchrist, M.Div, is pastor of Holy Covenant United Methodist Church in Chicago. Aft er joining Holy Covenant new We believe the business ofthe church is more than the pastor's. Please use the enclosed cards to invite your friends to worship with us. • • • , I I I • I II 7 A Church in Need ofAid: A Sermon-story ByJohn E. Sumwalt ~~.-.." ::""'Nt;II;ft'lfftl'-#1 • -- • ...... ~ ~• .. Charlie Stevenson moved to town the day after they decided to close the church, although he didn't hear about it until he went to worship the following Sunday. The church was almost full on that particular day. It was the beginning of a kind of extended wake which was to last three months. That was when Pastor Timmerman was scheduled to retire for the second and last time and the church doors were to be closed for good. With his imminent departure, the ministry of the dwindling congregation seemed to be at an end. They had decided to close the church doors rather than to go on with what had become a constant struggle to pay the bills and, perhaps more important, to be free of the guilt of not being able to pay their fair share of the denomination's mission budget, a responsibility they had not been able to fulfill for a number of years. The first Sunday after the decision everybody came to pay their last respects to the old white frame building and to a way of life that had existed in their little community for over a hundred years. It seemed that the church had always been there. It was the only church in the village. Its presence had been important even to those who never came to worship. It was a center of community life not only on those occasions when weddings and funerals were celebrated there, but also during election day dinners, 4-H Club meetings, and numerous other community functions. So everybody came that first Sunday after the vote to mourn the death of their church. 8 .... To an outsider that day it would have appeared that the church was full of life. Charlie Stevenson didn't know quite what to make of it. He had come with the full intention of transferring his membership as soon as the congregation and the pastor were willing to receive him. The church was within walking distance of the house he had rented and it was of his denomination. It never occurred to him that he would join anywhere else. Now what was he going to do? Did it make sense to join a dying church? Charlie decided that he would wait and see. In the meantime he could see no reason for not becoming involved in the things he had always done in church. He asked about Bible study and choir practice and, yes, he would be interested in playing on the church softball team. He liked to play second base, butwould be glad to fill in wherever there was a need. People took to Charlie immediately. People always had. He was a tall man, well over six feet, with broad shoulders, a full head of light brown hair and a smile that never quit. Charlie seemed to like everyone. People couldn't help liking him because they knew he liked them. When word got out that Charlie was coming to choir practice the soprano section almost doubled. Two eligible young women with modest vocal talents who hadn't been to practice in several months suddenly found themselves free of all pressing social engagements. They said they had come for the choir's last hurrah, but they had a hard time • keeping their eyes on the music and not on Charlie. The second week Charlie brought the center fielder and the shortstop from the softball team. Everybody knew they were wonderful singers, but it was Charlie who had said to them, "Why don't you come sing with us? It's great fun." So they had come. It was the same at the Thursday night Bible Study. Six or seven was the usual average attendance. Sometimes they would have a dozen or more at the beginning of a series or when they met at Mabel Robinson's house. Mabel was the best dessert maker in town and she had the biggest and the fanciest house. People like to go there just to see her antique furniture and to ogle the crystal chandelier which her grandfather had shipped over from Paris. Mabel was usually ready for anything, but even she wasn't prepared for the twenty-three people who showed up for Bible Study that second week after Charlie moved to town. Mabel had to scramble to find enough chairs for everyone. And she had to sneak out to the store during the opening prayer to get some extra sherbet to go with her lemon chiffon cake. The amazing thing was that this sudden rise in attendance at choir practice at Bible Study, and at worship was no passing phenomenon. It grew steadily every week. People were getting involved who hadn't been in church for anything but a special community event in years. It was almost enough to make everyone forget that the church was about to be closed . Then Charlie got sick. Word got out that he had a fast-spreading cancer. Open Hands People could hardly believe it. Charlie who was so full of life, the man who had almost single-handedly brought the church back to life -dying? It couldn't be true. Mabel and one of the other older women decided to go over and see how he was after the pastor announced his illness in church that Sunday. It was next to the last Sunday in May, just five weeks before the church was scheduled to be closed. They found Charlie in bed, too weak to respond to their knock on the door. Mabel went right in and when she saw the state he was in she sent her friend to call the doctor. The doctor wanted him to go to the hospital, but Charlie said he had been through all of that before and this time he was going to stay at home. "Well then," Mabel said, "you will need a nurse. I'll go and get my things." "Wait just a minute," Charlie said, "you don't know what you're getting into. You need to know that I have AIDS and that I'm gay." Mabel didn't know what to say. She was clearly taken aback. She had never in her wildest imaginings thought that she would have to face anything like this. Finally, after a long pause, she turned to the doctor and said, "Doc, what do I have to do to protect myself?" When the doctor had told her, she went straight home, got her overnight bag, brought her favorite pillow, made a bed on the couch, and then set about caring for Charlie's needs. She offered to call his family, but Charlie said it would be better if she didn't. He gave her the number though. 'Just in case," he said. Mabel stayed by Charlie's bedside night and day for the next eight days. She made sure that no one stayed too long when they came for a visit. She even chased the pastor out once when she could see that Charlie was getting tired. Charlie died on Memorial Day just before sunrise. When Mabel called his family they said they didn't want anything to do with him. They said, "Charlie made his bed, now let him lie in it." They told her she could make any arrangements she wanted, said Charlie had plenty of money to pay for everything. They didn't even want his things, said to give everything away. Spring 1994 When the word got out that Charlie's The next day after the funeral the family didn't want him and weren't combishop got a call from Sam Eberly, the ing to the funeral, the church took it as church's lay leader. "We've changed our a challenge. It didn't matter that Charlie minds," Sam said. "We want to keep the was gay or that he had died of AIDS, he church open." ... was their Charlie and by God they were going to see that he was buried propThis story was adapted from Lectionary Stoerly. ries, Cycle B. It is reprinted with permisEverybody came to the funeral. Passion of CSS Publishing Company, Lima, tor Timmerman gave the finest sermon Ohio. anyone had ever heard him preach. The choir sang like they had never sung John E. Sumwalt is pastor ofWesley United before and when the boys from the softMethodist Church in Kenosha, Wisconsin ball team carried the casket out of the and amember ofthe T.A.L.E.S. storytelling church the center fielder led the congreguild. He is the author gation in singing "Blest Be The Tie That of Lectionary Stories, Binds." Tears flowed freely that day. No Cycles A, B & C. He one who was present had any doubt that will become pastor of "the fellowship of kindred minds is like Wauwatosa Ave. United to that above." Methodist Church in July. My Church Has AIDS By Michael S. Piazza The Cathedral of Hope Metropolitan Community Church in Dallas has AIDS. With over 1300 in worship each Sunday} Hope"is the largest church in the world whose principle outreach is to lesbian and gay people. Just over 20 percent of our congregation have the HIV virus· believed to cause AIDS. Through our AIDS ministry we serve almost 400 people within the church (and at least twice that many who are not involved with the church). We have a full-time Director of Pastoral Care, an AIDS Chaplain, a HIV Caseworker, and almost 200 yolunteers who provide care. In 1993 we performed over 218 funerals and memorial services. Each Sunday itis easy to spot an empty seat where last week a friend was singing or praying. Yet visitors are almost always surprised by their experience: a sanctuary filled to capacity with people who sing with great gusto, applaud the music, and laugh at the preacher's jokes. Worship is an energetic, joy-filled time tha.t leaves people ready to tackle whatever life might throw at them. In · a time when mainline churches are declining, we are a multicultural community that has doubled in size, giving, and ministry over the past five years (even with hundreds of people dying from AIDS). We're reaching the twenty-and thirty-year-olds that others are not reaching. We have done all this by providing exciting worship, relevant preaching, and dozens of opportunities for members to be in ministry. We believe faith is a verb; it is . something you do, not something you have. Our members understand that their role is to serve, not to be served. Over 700 members have identified ministries within the church. This church with AIDS has learned the secret of resurrection: it's not just hope for tomorrow, but life for today. Michael S. Piazza, whose ordained ministry was cast aside by the United Methodist Church because he is gay, is Senior Pastor at Cathedral of Hope Metropolitan Community Church in Dallas, Texas. . 9 born on The StOf4Y of GLide 8y PCUKeLa Ayo Yetunde "Whoever said 'Sunday morning is the most segregated time in America, ' has not been to Glide!" said Donna Shalala, President Clinton's appointee to direct the Department of Health and Human Services, as she began her remarks before several hundred people attending Glide Memorial United Methodist Church in San Francisco. Shalala, like many other first time visitors, was astonished by the "look" of people in attendance. When people visit on Sunday morning, they see a "look" and hear a "talk" that projects integration, a positive integration of ages, races, genders, orientations, classes, ethnic groups. But beyond the basic integration of people at Glide is the existence of "multiculturality." Multiculturality is the presence, acknowledgment, and fastening together of various manners of expression oflife into one purpose or mission. At Glide that multiculturality is focused toward the liberation of oppressed peoples. Multiculturality cannot be seen on first glance because the nucleus spirit -cannot be readily detected. It is the unity of spirits that fastens the cultures together. This unifying of spirits must exist if multiculturality is to be more than a "look." Thus, the objective of our evangelism -inclusivity of people with various "looks" -must involve the identifying, nourishing, and unifying of spirits. Oppression and Liberation The unifying of spirits is a difficult task when one takes into account our nation's history of denying spirits (or when acknowledging spirits, breaking them down, and reducing human beings to lesser beings). Our nation was crushing the spirit and the flesh of indigenous people, built on crushing the spirit of Africans, and maintained on denying the spirit of women. The list goes on and on. To get to multiculturality from where we began involves substantial changes in the way we think about ourselves. We must go through a transformation from being a slave (to something or someone) to being a free person. No one has written about liberation from slavery quite like Frederick Douglass in Narrative of the Life of Frederick Douglass, An American Slave. Douglass wrote about being twelve years old and wishing he were dead; yet hope of being free kept him alive. He wrote of how his master "put me out .. . to be broken" by a man named Edward Covey who had a reputation for "breaking young slaves." Douglass tells of how Covey used religious sanction for his cruelty and how after a few months of cruel physical diScipline "Mr. Covey succeeded in breaking me." Then very early one morning something happened. Douglass was feeding the horses when Covey came in and started tying him up with a rope. Douglass writes: As soon as I found what he was up to, I gave a sudden spring, and as I did so, he holding to my legs, I was brought sprawling on the stable floor. Mr. Covey seemed now to think he had me, and could do what he pleased; but at this moment -from whence came the spirit I don't know -I resolved to fight; and, suiting my action to the resolution, I seized Covey hard by the throat; and as I did so, I rose ... My resistance was so entirely unexpected, that Covey seemed taken all aback. He trembled like a leaf . , ,1 Open Hands 10 Everyone at Glide has had or has a Mr. Covey in his or her life. Being at Glide is like being surrounded by hundreds of Frederick Douglasses -people who have fought their masters of drugs, relationships, mental illness, poverty, and various forms of human rights abuses. These Frederick Douglasses continue to fight their masters and to support others fighting their masters. This is the power of the unity of spirits. Seeing and Being Seen The question for those seeking multiculturality where it presently does not exist is this: Are we willing to be critiqued, challenged, and changed to the point where humility (where the commingling of spirits begins) necessitates a lessening of privilege in society? Multiculturality requires this transformation. Unfortunately, the transformation often begins with denial as noted by African-American feminist and cultural critic bell hooks: ... white people can 'safely' imagine that they are invisible to black people since the power they have historically asserted, and even now collectively assert over black people, accorded them the right to control the black gaze ... white people find it easy to imagine that black people cannot see them if .. . they do not want to be seen by the dark Other ... 2 White people, says hooks, respond with "disbelief, shock, and rage, as they listen to black [people] talk about whiteness ..." Heterosexual people often respond the same way when critiqued by gay people. However, to move toward multiculturality -to do multicultural outreach -we must not be threatened by the gaze. TJourney to Multiculturality hirty years ago, Glide was a much smaller church -until the Reverend Cecil Williams (an African-American) was aSSigned to pastor its congregation. 3 As Cecil began a personal journey, moving from being a co-dependent "healer" to being a minister of liberation, grounded in the praxis approach of third world liberation, the "look" and the "talk" at Glide began to change. From a small church of approxi- Spring 1994 mately 300 members, Glide has grown phenomenally to more than 2000 members. Today, Cecil and his wife, partner, and teammate,lanice Mirikitani (aJapanese-American), have created a place where everyone is not only invited and welcomed, but individually recognized as being critical to Glide's ministry of liberation. Three stories of modern-day Frederick Douglasses illustrate the liberating process. A woman, known by many for years to be deaf and mute yet able to sign and read lips, verbally spoke at a Celebration to say that because she saw and heard Jan on a television show talking about incest, she gained the courage to begin speaking again after years of silence for fear of being raped again. Jan encourages those fortunate enough to see, hear, or know her otherwise to free themselves -to liberate themselves from fear. During one Celebration, a male member of Glide's lesbian, gay, bisexual family, presented Cecil with a pair of red pumps to wear with his robes. Cecil laughed and let it be known that he had an outfit that matched perfectly with the shoes. The gay man felt free to joke about the lifestyles lived by some gay men, and was free to confront his straight minister on stage with a gift that many would find "tasteless." Cecil was willing to be critiqued, challenged, and changed. The memorial service for AIDS victim, journalist Randy Shilts, author of The Mayor of Castro Street, And the Band Played On, and Conduct Unbecoming, was held at Glide. Cecil announced at the Celebration preceding the memorial service that a minister from the mid-west would travel to San Francisco to disrupt the "faggot memorial service." Cecil announced that he was welcome to come and receive a love he had never known. When the minister arrived , 1500 people, mostly gay men, were present to tell him that (like Frederick Douglass) they would no longer be slaves to fear, that they had already liberated themselves, and that scare tactics would not be enough to make them retreat to the closet, the mental ward, or the noose. The memorial service was not disrupted; the minister did not stay to receive the love. Together, Cecil andJan reach out to the once "incested" women and the once rejected gay men while simultaneously asking us to relate our experiences to others who have been violated in other ways and rejected for other reasons. This all takes place under one roof where former slaves to fear are brought into the sun to see themselves, projecting a reality rarely televised or broadcast. What people witness at Glide is a unifying of spirits -transgendered, straight, lesbian, gay, bisexual, nonsexual, alcoholic, crack-addicted, deranged, sane, brown, red, yellow, white, black, male, female, Jewish, Muslim, Christian, vegan, carnivorous, destitute, wealthy -former slaves who are unanimously saying "Hey! We are still here, we are going to do something about ourselves and the world, and we are going to do it together. You are welcome to join us!" T Notes 1Frederick Douglass, Narrative of the Life of Frederick Douglass, An American Slave. Cambridge, MA: The Belknap Press of Harvard University Press, 1988 (originally published in 1845), p. lO3. 2bell hooks, Black Looks: race and representation. Boston: South End Press, 1992, pp. 167-68. Also see bell hooks and Cornel West, Breaking Bread, Insurgent Black Intellectual Life. Boston: South End Press, 1991, for their discussion on how their Christian beliefs affect how they are as African-American political beings addressing issues including sexism, racism, homophobia, poverty, etc. 3See Cecil Williams, No Hiding Place. San Francisco: HarperC;:ollins, 1992, for his journey to liberation. Pamela Ayo Yetunde, J.D., has worked on issues including nuclear disarmament, South . African apartheid, political asylum, and other human rights concerns. She currently sits on the Reconciling Congregation Program Board. 11 XlSlNG LIXE T}{E P}{OENIX: Evangelism and a New Church Movement Bv M elanie Morrison In 1988, the Holy Spirit was at work in different regions of America's heartland, stirring things up, bringing people together, descending like a dove and ascending like a Phoenix. Unknown to each other, and within months of each other, three new faith communities were being born -Phoenix Community in Kalamazoo, Michigan, Spirit of the Lakes in Minneapolis, Minnesota, and Grace Baptist in Chicago, Illinois. These new congregations were not the result of demographic studies, denominational planning, or new church funds. No one could have predicted them. But that is the biblical witness: sometimes the Spirit moves across rigid boundaries, making a way in the wilderness and rivers in the desert. It happened before -times when the Spirit surprised and disrupted the officially adopted church growth programs. It happened when Philip baptized a man who was considered sexually abnormal and outside the faith community because he was a gentile eunuch. It happened when Peter followed his dream and his heart and baptized uncircumcised gentiles and defended his actions by saying, "If God wishes to give them the same gift that God gave us, who am I to stand in the way of the Spirit of God?" It happened when Christians worked for the abolition of slavery and when Antoinette Brown was ordained to the ministry in the mid-1800s. Ithappened with the development of the Metropolitan Community Churches in the late 1960s. It happened as established churches joined programs such as the More Light Churches Network in the 1970s and early 1980s. It happened again in 1988 in Kalamazoo -in Minneapolis -in Chicago -as lesbians and gay men gathered in living rooms to plan and dream and envision new church communities that would be welcoming and hospitable places for people who have experienced the world as unsafe -and the church as the least safe place of all. We are talking church growth here, evangelism, the revival of hearts, the moving of the Spirit. We are talking about gathering in women and men who haven't dared to walk through a church door for ten, twenty, thirty years after hearing one too many times that they were considered sinners and their expression oflove an abomination. We are talking evangelism with the unchurched or better said the dis-churched. In these new base communities and by 1994 there are many more springing up -powerful stories of resurrection are being told and heard: persons confronting fear and learning to act and speak with increasing boldness even when we are afraid. These are stories of people who have experienced the deadness of silences and invisibility and yet responded to the challenge to come out, to choose life, to leave the grave and the closet behind, and to join the community of faith again. Like a Phoenix Rising The story I know best, of course: is that of Phoenix CommunIty Church in Kalamazoo. In October of 1987 my friend and colleague Cyril Colonius was forced to leave the congregation he had served for six years solely because he is gay. In the aftermath of that dismissal I suggested to him that the time had come for us to start a "base" community that would be truly welcoming and liberating for all, including lesbians and gay men. Cyril had previous experience try-. ing to start such a new church in Southwest Michigan. In the early eighties gay men and lesbians were gathering for Bible study in Cyril's home and they decided to approach the United Church Board for Homeland Ministries for funding to start a new congregation. Papers were drawn up, forms filled in, conversations held, and things looked good until the Board for Homeland Ministries reminded Cyril that all of this was contingent upon approval by the local Association. The Association committee said "no" and the venture folded. I told Cyril that this time around yve would do it differently. We would not ask for denominational funding or approval. We would simply do it. We would grow and flourish as a congregation or we would not. If we did become viable and chose someday to seek affiliation like any other new church, then the vote of the Association would not determine our survival. On Ash Wednesday evening, February 17, 1988, eighteen people gathered in Cyril's living room in Kalamazoo to begin conversation about forming a new congregation. We chose the name Phoenix Community Church as a symbol of the hope that gave birth to this church. The phoenix is a mythological bird that rises out of its own ashes to new life. This Egyptian myth was appropriated by the early Christian church as a Open Hands 12 symbol of resurrection. We who gathered in Kalamazoo also appropriated this myth as a symbol of our belief that resurrection is possible out of the ashes of discrimination, self-hatred, and oppression. We set out on a journey together believing that hope like a Phoenix could rise again in us and that God could renew our strength and set us flying. And, indeed we have discovered that God is faithful! By 1990 Phoenix had grown from eIghteen to thirty members. In those first two years we adopted a Mission Statement, Inclusive Language Guidelines, and By-laws, all of which strengthened our understanding of who we are. \Ve put together a New Member's Packet and held regular membership Orientation Sessions. We moved from being primarily a worshipping community to becoming a small church community with educational programs for children and adults. - ~ Stretching the Wider Church W e decided in 1990 to seek affiliation with the United Church of Christ. Toward the end of that year-long process, as the vote about Phoenix was nearing, four meetings were held at different locations around the Association so that members oflocal churches could come and hear the Phoenix story and meet Phoenix members. I felt intense pride as members of Phoenix got up before an audience of strangers and vulnerably told their stories of how they had just about given up hope of ever finding a church home when someone told them about Phoenix Community Church. They witnessed to their faith rebirthed, to their experience of worship being like a homecoming, like finding and being found because they could be who they Spring 1994 are without fear or shame. They invited members of other United Church of Christ churches to join with Phoenix in our ministry and mission, to support us and nurture us and challenge us and say "yes" with us to what the Spirit is doing in our midst. I felt such hope, knowing that no matter what way the vote went, this too was evangelism, this too was church growth. The wider church was being stretched and pushed into new places and we at Phoenix were experiencing community with other church people. Of course, I also felt sadness when ugly remarks were made, when our motives were impugned, when the Bible was once again used as a weapon. I felt protective -fearful that we might have to endure one more rejection at the hands of the church. And I wondered to myself what I would do if we were not accepted. An amazing thing happened on the day of the Association meeting. One by one, members of local churches rose and came to the microphone and told their own stories, made their own testimonials about meeting Phoenix people and worshipping at Phoenix. One pastor of a small town church said that he had been very skeptical and then he and his wife had attended worship at Phoenix and he had experienced the Holy Spirit moving there as he had seldom known it in worship. He said, "1 would be honored to be in partnership with this spirit-filled people." There were also those who spoke against our affiliation, but when the vote was taken, 92 people voted for and 29 against the inclusion of Phoenix into the United Church of Christ. InJune of 1991, more than 200 people from around the Southwest Michigan Association gathered for a covenant service in Kalamazoo to welcome Phoenix Community Church into the United Church of Christ. Cyril and 1 left Phoenix in 1993 and the congregation recently called a new full-time pastor. Phoenix has grown to sixty members, with new people coming to worship most Sundays. Worship attendance frequently exceeds the number of members. As Phoenix grows and matures, the programming continues to diverSify, with study groups, all-church more 1111. 13 retreats, support groups of various kinds, and an educational program for children. Phoenix is also asking what its mission can be in the larger community, beyond welcoming gays and lesbians. Evangelism at Its Best Phoenix and the other new church communities are not only about the task of creating welcoming congregations for lesbians and gay men, but are also committed to liberation theology, to making the links between racism, sexism, classism, ableism, and heterosexism. "In Christ, there is male and female, old and young, disabled and temporarily able bodied, lesbian, gay, and heterosexual." When the Apostle Paul declared: "In Christ there is neither male nor female, Jew nor Gentile, slave nor free" this was a liberating message that proclaimed equality andjustice. However, the proclamation that we are all "one" can sometimes blur our differences and serve to reinforce the norms of the majority. Thus, in our church communities, we might reword Paul's declaration by saying, "In Christ, there is male and female, old and young, disabled and temporarily able bodied, lesbian, gay, and heterosexual." We must celebrate the fact that each of us has particular gifts for ministry and mission not in spite of, but because of, our particular sex, age, race, orientation, and abilities. We are seeking new theological "wineskins" that can adequately hold and convey the good news of God's love and justice for our day, as well as recovering the old language and imagery when it is life-giving and can convey to people in our times the heart of the message. The real-life experience of being an exile can lay the foundations for liberating, welcoming faith communities. That was the wisdom of the ancient prophets who reminded Israel to welcome the stranger and the sojourner because "you know what it is to be a stranger and a sojourner in Egypt." We give more than lip service to hospitality at Phoenix Community Church because we know what it is to be a stranger, an exile, and invisible within many churches. We know how it feels not to hear our true name spoken in a church or have our experiences validated as real and normal. The Message for Already Existing Churches In the early days of Phoenix Community Church, people in other churches asked me: "Why do you find it necessary to start a new congregation? Why not work within existing congregations to make them more open?" My response was: "That is important work. You do it! But some of us can't wait any longer. Too many gay brothers and lesbian sisters have grown impatient and have given up on finding a church home. We need a spiritual home where we tell our stories now, sing our songs now, celebrate our relationships now, hear the good news preached now . .. not later, not sometime." Thankfully, there are already existing congregations that have perceived the urgency of this evangelistic task by declaring themselves Open and Affirming, or Reconciled/ Reconciling, or More Light, etc. Such congregations give the people of Phoenix Community Church hope and strength to carryon, knowing we are part of a wide circle of caring and daring congrega.tions. One of the meanings of this new church movement is that God will not be bound by huma.n barriers or prejudice. God will do the calling and the welcoming. The heart of the matter is not sexual orientation, but as the prophet Micah summed it up, to act justly, to love tenderly, and to walk reverently with the Creator ..... This article was adapted from an address delivered at an evangelism and church growth conference at Chicago Theological Seminary, November 4, 1992. The full version is published in The Chicago Theological Seminary Register 84 (Winter/Spring 1994). Melanie Morrison, Ph.D. candidate, is an ordained United Church of Christ minister and one of the fo unding pastors of Phoenix Community Church, UCC in Kalamazoo, Mic higan. She is co-director of Leaven in LanSing, Michigan. MCC: PIONEERS IN LESBIGAY CHU~CH OUtREACH The Universal Fellowship of Metropolitan Community Church~s (UFMCC) \fvas feundeCl by the Reverend Troy Perry in 19681:0 mipisteLtb the needs of gaY"men and.,lesbians throughout the world. from t'ts b~ginning}with a single group of twelve members in Los Angeles, the FeUowship has grown to over 32,000 members and 280 churches in 16 countries as 'of May 1,993. In the ~.S. ,there are 230 local churches in 45 states. The l~rg,~stMCC is Cathedral of ~ope ip Dallas (see page 9). The smaUest town ~itn ,an "MCC "church is Eureka Springst 'Arkans~s (population about t:90py 'Foreshadoyving the diversity that was t9 .,. floYi'?T 1r 'the next !wenty-six Yf?ars, th? first servj~e of the firstcongregation"in, 1968, i~cI~ded one ~erson of,(olor (a Lptino), oneJew, and one heterosexual cou'l)Jf?', their backgrounds poth'Catholicand Protestant.~sthe largest interQalidn~iQrgani~a"tio"ribased in the ",lesbian and gay community, UFMCC has gon'e 9nr ecord as being ac~iveIY,committed. to non-violent oppositioq ,tt> "'~ll " formsofl oP8r:ession, inCi udin'g sexism; racism, nationalism, and hom~pnbbia. · . Open Hands 14 od's grace is too vast. We lack the courage to believe in such radical grace, much less to be ts agents in the world. What stands in our way? NotJesus or the Bible, but that old Mfiddler on the roof" -tradition. Customs, ecclesiastical decisions, hurch order, theology, and creeds build 'alls between us and what God so graously offers. jesus taught that God gave the law as a path to life . God was not after aderence to the law as an end in itself. """he law was an instrument to provide ·e. In fact it was originally written, says Exodus 31: 18, "with the finger of God." 'nfortunately, people did not find God -the law. Thus, inJesus, theJew, God's nger began writing again. In john 8:1-11 , we find the familiar ory ofJesus' encounter with a woman 'ho was having an adulterous affair. hile this account is now accepted as anon, it does not appear in the earliest tanuscripts of John's Gospel. Centu..es after the Gospel of John was origially written, an unknown monk tran-~ribing the text, recognizing John's dency to make his point through a .-ry of jesus in action, as Word incarate, must have inserted these verses. John -and in this case, a Spirit-led edior -used the events oEjesus' life to illustrate what God intended the ancient Hebrew law to be -a way of walking in the light, a road to life. In the chapter of John's Gospel immediately preceding this story, an argument between Jesus and the Pharisees ended in an unsuccessful attempt by the Pharisees to have Jesus arrested. Jesus takes a night to retreat and cool off. But the next day, while he is out Spring 1994 teaching, the Pharisees again try to trap him. They bring before him a woman caught in the act of adultery. The law says kill her, they tell jesus. What do you say? Jesus says nothing. Instead he writes with his finger in the dirt. Remember the finger of God, SignalsJesus. Remember the Original Author's intent. Thereby the Word of God incarnate gives God the floor again. Then Jesus rises and says: Folks, let us live what the law requires. If the law kills, and one of you is clean enough to execute this woman, then go ahead. Jesus, and Jesus alone, was clean enough. Ifhe had come to fulfill the law in that way, he could have cast the first stone. But he does not. Later, when the defenders of the law have gone, Jesus shows the woman what the writing of God's finger really means. I don't condemn you, he says. God is after life, yours too. I'm giving you space. Go live in that space . Live! Don't turn against the God of life. Sin no more. Rather, trust the life God gives you if you follow me. Then you will know no condemnation. Experts on the law, whether Jew or Christian, live in condemnation -and spread it far and wide. Jesus, on the other hand, calls Christians and Jews alike to make room for sinners, to provide them a space free of condemnation. If you follow me, he says, you will have the light of life. Ifyou do not use rules, orders, commandments, and laws to burden and judge people even when they have clearly transgressed -then you will see the light and walk toward life. And you will be a light that shows life to others. Unfortunately, many Christians read Jesus' words and focus on "sin no more" until it becomes a fence around "neither do I condemn you." We understand Jesus' words to mean, "This time, I'n let you go, but never do it again -or elsel Sin again and the handwriting is on the wall." With such words, we take a step forward and then a step back. We never. fully accept that God in Christ does not condemn us. And what we have not accepted for ourselves, we can seldom pass on to others. (If we do pass it on, we do so begrudgingly, because deep inside, we are unable to accept it for ourselves.) Ifwe insist on haunting people with "sin no more," we have missed the point ofJesus' words. When people -gay and straight, male and female, rich and poor -experience in the church the "no condemnation" of Christ, they are thereby experiencing God's way of dealing with sin. We are invited to place our trust in God's way of no condemnation -and through our every action to show the world that way. ... This article was adapted from Hart's article "No Condemnation" in The Other Side, September-October 1993. Used with permission of The Other Side, 300 W. Apsley, Philadelphia, PA 19144. Subscriptions: $29.50 per year. Hendrik Hart is a staff member ofthe Institute for Christian Studies in Toronto, Ontario, a research and teaching institution in the Reformed tradition. 15 Confession ofSins o Holy Dreamer-into-Being, you created us, life forms on a single planet of the billions you made, to give yourself pleasure. You want us to talk back, and to return the love you invest in us. You sent your living Word, J esus, to speak clearly. But we persistently disobey and misunderstand him. We regret what we do and what we leave undone. We know you are merciful. o God, like a loving parent, forgive us. We are victims of our fears We seal the doors of the upper room, attempting to contain Christ for ourselves, and we exclude his world. o God, forgive us, and burst open the doors. We are hypocrites like stale sponges Trying to cleanse the church of all who will not conform to our own personal mores and taboos. o God, forgive us, and scour our hearts. We are cowards to society Allowing demographics and the flow of dollars to determine who will be our neighbors, and refusing to be neighbors to those whom Christ has called. o God, forgive us, and help us make new friends. We are traitors to your Word From our heritage of ancient laws, we observe some and break others. We use the Bible as a weapon to slash at the very people whom you command us to save. o God, forgive us, and help us heal their wounds. We are tightwads Withholding wealth to punish the church for daring to aid the politically incorrect. We have extorted comfort at the cost of compassion. o God, forgive us, and ransack our wallets. We are blowhards Touting the sweet decency of our niceness, as though we alone were above judgment and all others beneath contempt. o God, forgive us, and silence us with your grace. We are, paid mourners for the mainline church -, Blaming its demise on those who try to open its doors and its closets for tens of thousands for whom Christ died. o God, forgive us, and make us faithful. David Romig was a member of the Joint Committee on Worship that prepared the Presbyterian Worshlpbook. Open Hands 16 A Litany ofTrust in God Leader: In the many silences of the heart, 0 God, when feeling is beyond saying, your faithful people everywhere wait upon your Spirit. In the silence of joy -when a baby is born, when a sunset blazes, when a loved one is restored to health, when peace replaces strife People: In our joy, we wait upon you, 0 God. We give you thanks and praise. Leader: In the silence of sorrow -when love is lost, when pain is too constant a companion, when time brings change that is hard to bear, when death seems victorious People: In our sorrow, we wait upon you, 0 God. You alone are our rock and our refuge. Leader: In the silence of anger -when justice is postponed until tomorrow, when violence shatters body and soul, when prejudice sets neighbor against neighbor, when no one will listen People: In our anger, we wait upon you, 0 God. Teach us the ways of justice and mercy. Leader: Let us put our trust where it belongs, not in our positions or power or wealth, for such things are lighter than breath. People: In our joy, our sorrow, our anger, we trust in God's unfailing love and guidance. We rely upon the blessing of being a community of faith, a Church universal. Sisters and brothers of many colors, ages, sexual orientations, and abilities, we are one in Christl Together, let us wait upon the God of our salvation I This litany is based on Psalm 62:5-12 for January 23, 1994 in the New Common Lectionary; used for Ecumenical Welcoming Church Sunday, 1994. Ann B. Day, M.Div., is an ordained minister. She serves as the ONA Program Coordinator for the United Church Coalition for Lesbian/Gay Concerns. Spring 1994 17 T E MARKETING THE GOSPEL: A FAITHFUL CHOICE By Martha Scott At first glance, evangelism and ministry with and for the gay; lesbian, and bisexual community seem mutually exclusive. This is especially clear on Sunday morning, when (with my channel selector in hand) I qUickly review the TV evangelists. A Pharisaic View of Evangelism From the religious Right, who dominate the airwaves, there is no good news for gay, lesbian, and bisexual Christians. In fact, it is impossible to be a Christian and be anything but heterosexual. This is a narrow if not false understanding of evangelism. ' The religious Right (and many moderate Christians) choose to define evangelism in its most Pharisaic terms. National holiness will be reached when all have obeyed every law and code of personal holiness. Those who challenge and do not keep these codes are denied the promises of God and should be eliminated in order to preserve the purity of the "chosen." Herein lies the error of Pharisaic evangelism, for Jesus held a rather irreverent view of personal holiness codes: he spoke to women, touched bleeding women, ate with tax collectors and prostitutes, exalted the faithfulness of Samaritans (Gentiles), discounted the ritual cleansing of dishes and the washing of hands before eating, and blasphemed the Sabbath laws by plucking grain and healing the sick 1 Those who promote Pharisaic religion err if they think salvation can be equated with personal holiness codes. Another View of Evangelism The Good News is that Pharisees are not in charge of the distribution of the Holy Spirit or the promises of God. God is. And God shows no partiality. Evangelism means helping God's people recognize that they are children of God, God's creation, people of sacred worth. It is offering words of God's love and promise for them. Itis inviting and welcoming them to live in right relationship with God and neighbor in the new heaven and earth, the kindom of God.2 Those who see evangelism in its largest context will want one focus to be on the community of gays, lesbians, and bisexuals for welcome and initiation into the kindom of God. To this end, there are some important demographic trends and life styles to which welcoming congregations will want to pay attention as they reach out. But first, a word about advertiSing and marketing. Marketing the Gospel Many of us are almost repulsed by the idea of "marketing the Gospel. " We think that somehow people should be dedicated to research a community for its churches, looking into each church's beliefs and when and how to contact its pastor or a member of the congregation for more information. We seem to believe that the initiative to find our church is to be left up to those who might be looking for a new church home. During a recent trip as a church development consultant in Wisconsin, I and several other members of the committee (who had never been to this church before) spent almost an hour looking for the only United Methodist Church in town. Not only did the gas station attendants and business community not know where it was, but there were no signs anywhere. I did, however, pass at least six signs for the antique gun show that weekend. Our churches are some of the best kept secrets around. In part this is why they are dying. Four points about church advertising are worth mentioning. First, growing churches in general have growing budgets for advertising. Advertising is to evangelism what the yellow pages are to business. Both must assume that what they offer is ofvalue to the public. Churches must also recognize that people, especially the Boomers, are busy. They don't shop around and do Open Hands 18 :-esearch projects on churches. They are ~ost likely to be attracted to what they .ear about. Second, there is no excuse for not ad··tising. Too often my colleagues retort at advertising is fine for "First Church" ecause they have money. But their ~urch and its budget is too small. Non--- se! All the leading book stores have _..ekes of books in the business section marketing on small budgets and for . 1-profit agencies. (See page 27.) -:hird, advertising in the gay and lesbicommunity is worth its weight in gold. a ~1arketing Insights Report from m ean Demographics entitled "Non ztional Affluent Consumers" John ebel writes: "Given the short history ational marketers advertising di;' to the gay and lesbian market, any 'enising has an exaggerated impact."3 .11S is true in the secular world, it is more true in the religiOUS realm. A reh today that goes out of its way, and even stands against its parent denomination, to welcome gays and lesbians will share this exaggerated impact. Those of us who have marched with our congregations in Gay Pride Parades across the country know that even though some observers are infuriated, many more have cheered on our efforts. If the church you serve is not yet ready for such a blatant witness, take heart in Knoebel's other finding: "It's really not necessary to create special advertising for the gay and lesbian market."4 Simply advertising in gay/lesbian newspapers and newsletters, on business and organization bulletin boards, and in their neighborhoods is welcomed as a sign of acceptance and will bring response. Fourth, it is essential that advertiSing thegospel be done well. These days, content of ideas must be accompanied by quality presentation. Invest in a couple of good books that not only suggest KEEPING OUR DOORS W IDE OPEN By David K. Hartley and Wilbert S. Miller 'LUcated one and a half miles north of the White House in Washington, D.C., Augustana _~t"eran Church is in a strategic location to develop intentional ministries in the midst of a cors:antly changing neighborhood:. Founded by Swedish immigrants in 1918, the congre_a~on moved to its currentlocation in the Dupont Circle neighborhood in 1937. . " the early 1950s, as whites were fleeing to the suburbs and blacks were moving in, gJstana dug in and reached out to its changing neighborhood. In an evangelism gram called "Operation One Mile" members conducted house-to-house visitation in a e-"1:le radius, inviting pES,ople to join Augustana. Our membership is now approximately ercent African-American. This historic outreach program has guided Augustana's g ever since. ,As the neighborhood continued to change, Augustana's vision remained constant: keep e doors open to all people who live in our community so that they can hear the good ~ws of Jesus. Thus, when the neighborhood became a nucleus for gay men and lesbian ,""e"l in the 1980s, we openly welcomed yet another new group by becoming one oNhe l ~econciled in Christ congregations in the Washington area, by advertising in the gay -~er. The Blade, by starting an AIDS ministry, and by providing support for Lutherans ....."'"cerned. Perhaps 20 percent of the congregation is now gay. ~e"l years ago, our membership was 280; today it is 460. Gays have joined Swedes and 1...."~, lcan-Americans (the three groupsare not mutually exclusive) in fellowship and in worship ._l ~od in a joyous array of diversity. Continuing our welcoming stance, we recently established an outreach ministry to the 'ng Latino presence by calling a Salvadorean-American to lead a 30-household commu.' "ow being integrated into Augustana's mainstream~ Ministries are also taking place for •.... e elderly poor and school-age youth. ugustana expects to be at its present address in the year 2094, tailoring ministries to the needs of its parish and keeping the doors wide open to all people. Indeed, God has cal ed us to be the steward of the good news at this corner of the universe. Since "God so ed the world'} we too have an awesome opportunity and responsibility to love the world +" the same openness and enthusiasm. a. 'd K. Hartley, M.A, who chairs Augustana's Social Ministry Committee, is a real estate appraiser for ~A'l-profit organizations and is active in Lutherans Concerned and civic affairs. . bert S. Miller, M. Div., served an inner-city parish in Phifadelphia prior to coming to Augustana in J982. ~pring 1994 ways of advertising, but demonstrate how to present the material in a way that maximizes the attractiveness of the content. (See page 27.) Looking at Demographics Once you've decided to reach out to the gay and lesbian community, it is important to know a few important demographic variables about that community -like how many are out there, where are they, and what are they like . First, the nUII1bers. There is no consensus about what percentage of the human community is gay or lesbian. In general I would dismiss the "one in ten" theory (25 million, including children) and accept Knoebel's figures: 4-6 million gay men and 2-4 million lesbians. Combined, these numbers are twice or three times higher than membership in many of our mainline Protestant churches. Though the smaller number is the safer guess, this is still a large number of people -many of whom are unchurched! In addition, the gay / lesbian community has parents, siblings, and friends who despise traditional church stands on gays and lesbians. There are still others who fall on the straight side, but who have had same-sex relationships. These statistics would all be much more precise if people could safely record their sexual preference in the u.s. Census survey. Until then, we will have to predict. And we could predict that if politicians and marketers take the gay / lesbian population seriously, the church should want to as well. Second, each denomination already has a "market share" depending on the geographical region being considered . United Methodism, for instance, could expect that at least 5-8 percent of the population in Nashville, Tennessee is United Methodist. Less than 5 percent of the population of gays and lesbians in Chicago are probably United Methodist. United .Methodism is simply stronger in the Nashville area than in Chicago. Third, and more importantly, if the growth of the Metropolitan Community Church is any indicator (and I believe it is) denominational lines in the lesbigay community are very fluid . more 1111. 19 Denominational loyalty wanes when acceptance is historically withheld. It peaks and crosses over to new alliances when welcome is evident. Thus, the "potential pool" of new lesbigay members for any church is larger than its denominational demographics predict. Other Variables M arketing research on the lesbian and gay community offers us other information that will help us locate and identify this community. Although gays, lesbians, and bisexuals are everywhere, they are most numerous in urban areas. The reasons are obvious: cities are more diverse and accommodating; it is easier to be anonymous; and, ironically perhaps, it is easier to find a like community in the city. The lesbigay community also congregates in college and university towns for at least some part of its life. A higher than average educational achievement means a Significant number of lesbigay persons have a higher than average income, which may give them access to wealthier or economically developing areas of a city or suburb. Most importantly, gay and lesbian people are diverse in their sharing of themselves. Knoebel has suggested a wave theory. Simply stated, older gay and lesbian people may continue to want to stay closeted. It is the way they have learned to survive. The church may offer real sanctuary, but sharing will need to be at their initiation. Some of the younger ones will openly share their sexual preference and if the church doesn't like it -tough. In addition, there are those who have benefited from being out, may have even been hired because they were out. For others, being out would cost them their jobs -clearly a decision they mayor may not make. Because demographic information is difficult to obtain, Overlooked Opinions has created the first and only lesbigay opinion polling firm. Their research is based on a panel of 100,000 gay men, lesbians, and bisexual men and women. Some interesting statistics emerge from the lesbigay population that was sampled. It is well-educated, with a fairly high standard of living. Over half of the lesbian couples and over a third of the gay men share a household. They enjoy reading, eating out, the theater, and camping (65 percent of the lesbians sampled go camping). Only 13 percent of gay men are Republicans. Finally, 79 percent of gays and lesbians made purchases based on gay media advertising.s Implications for our Outreach Church marketing and programming should take note that the church may be asked to perform holy unions, especially with lesbian women, who are partnering around living quarters. Programming and worship will need to appeal to both the intellect and the aesthetic soul of the worshipper. In addition, political allegiances suggest that this group will be most comfortable with liberal arguments and might be attracted by social service projects and systemic social change ministries. Support groups might be focused around a reading group for lesbians or a dining out group for gay men. Advertising in gay media that the church is open and welcoming will probably bring visitors. So what ifyou aren't in an urban area, or a college town, and you can't tell if there are any gay men, lesbians, or bisexual people around town? Does it make sense to raise the issue? Sure it does. There are probably closeted people there. Also, all areas will likely have family members of gay men, lesbians, or bisexual persons. Evangelism is sharing God's love in word and action. It involves us in transforming the world from hate to love, from oppressive structures to "just" communities, from religion as a purity code to religion as a corporate condition of the heart, wherein we choose to live in right relationship to God and neighbor. This will be good news to the lesbigay community and anyone else who has ever been made to feel that their ostracism and persecution from the church or society was the will of God. We need to put an end to Bible abuse. God shows no partiality and the Bible is GOOD NEWS. ~ Notes lSee Donald Kraybill, "Impious Piety," Upside Down Kingdom. Scottdale, PA Herald Press, 1978, ch. 8. 2The term "kindom" is used by many people; originator unknown. See Ada Maria IsasiDiaz, "Solidarity: Love of Neighbor in the 1980s," Lift Every Voice. ed . Susan Brooks Thistlethwaite and Mary Potter Engel. New York: Harper and Row, Publishers, 1990, p. 33. 3John Knoebel, "Non-Traditional Affluent Consumers," American Demographics. Ithaca, NY, p. 8. 4Ibid., p. 7 5Overlooked Opinions, 3162 N. Broadway, #2, Chicago, IL 60657. Editor's note: In general, a sample this large would safeguard reliability, but given the hiddenness of part of the lesbigay population, one must acknowledge that the sample may be skewed toward lesbigays who are more "out," more oriented to the lesbigay community, and/or more consumer oriented than the total lesbigay population might be if we could get a truly random sample of it. Martha Scott, Ph.D., is an ordained elder in theNorthern Illinois Conference and has served churches for the last nineteen years. She now directs the Office of Field Education and Church Relations and is lecturer in Preaching and Practical Ministry Skills at the University of Chicago Divinity School. GROWTH ABOUNDS IN WELCOMING CHURCHES Church/Location Official Decision Membership Membership to be Welcoming Then Now McKinley Memorial Presbyterian 1980 Champaign, IL St. Mark's Lutheran 1984 San Francisco, CA Wallingford UMC 1984 Seattle, WA Northeast UCC 1989 Indianapolis, IN Second Congregational 1992 Bennington, VT 191 207 163 487 l56 270 151 179 303 340 Open Hands 20 n InTER-FAITH cominG OUT DAY IERVICE ....... . --ersity Catholic Center. -fundamentalist Catholic stus who objected to the co-sponsorof the inter-faith service by the niversity United Methodist Church, located at the center of the campus of the Univer:: of Wisconsin-Madison, hosted an er-faith celebration of National Com. g Out Day on Sunday, October 10, _93. Nearly 200 persons attended the ~:ice which was co-sponsored and pported by fourteen local churches d synagogues. -rhe service was widely advertised as ".itness for the overcoming of indiference, fear, hatred and violence rough understanding, truth, love and mpassion." It drew substantial front e coverage from local newspapers mainstream and lesbian/gay. It also ': a small group who picketed the ur interfaith service grew out of an rmal gathering of members and ers of local faith communities who e responding to threatening letters oed by University Church and other . congregations kn own to have n a welcoming stance towards les. .5, gays, and bisexuals. In addition o-hosting this service, participating communities intend to maintain a a. network for mutual support and mstry. . 'niversity United Methodist Church so signed on as a co-sponsor of a sees of events organized by the Ten Pert Society (an officially recognized ,-sbigay student organization at the -ni\-ersity of Wisconsin-Madison). The rpring 1994 By Iteven E. UJeb/ter Ten Percent Society reciprocated by publicizing the interfaith service as the opening event of their Coming Out Week. What is National Coming Out Day? National Coming Out Day is a holiday created by the movement for the equal rights oflesbian, gay, bisexual, and transgendered people. Itoriginated as a commemoration of the first nationwide march on Washington which occurred in October of 1987. That march is credited with reinvigorating the lesbian and gay movement by giving greater viSibility to sexual minorities which share the experience of being "in the closet" and who seek liberation through "coming out." As a "secular" holiday, National Coming Out Day lends itself well to interfaith celebrations in much the same way as Thanksgiving Day, a holiday which does not belong to any one faith tradition. Our Witness and Outreach: A Truly Recondling Event Our interfaith service began with a guided meditation by the ReverendJonaluJohnstone, a local Unitarian pastor, who led us through the spiritual isolation and darkness of the "closet" into the liberating experience of "coming out." This meditation set the tone for the rest of the service, underscoring the spiritual dimensions of this shared experience of many lesbians and gays, spiritual dimensions which are also relevant to non-gay persons. The choir of University United Methodist Church sang the hymn "These Things Shall Be" by John Addington Symonds, a gay man in 19th century Victorian England. (Unitarian hymnal has an inclusive version.) It is a hymn particularly appropriate to Coming Out Day because its author lived "in the closet" in Victorian England, but chose to "come out" to the future by writing of his private struggles as a gay man and taking care that the manuscript would be preserved to be published in 1984 as The Memoirs of John Addington Symonds.l Those who gathered were addressed by Wisconsin State Assemblywoman Tammy Baldwin, an out-of-the-closet lesbian representing a Madison state assembly district, and Professor Joanne Elder, a Quaker and member of Parents and Friends of Lesbians and Gays. The interfaith service, which was titled "Coming Out, Coming Together", was truly a reconciling event. Itbrought together persons of a wide range of ages, thirty members of a Unitarian youth group, lesbian, gay and heterosexual persons, lay and clergy, Catholics, Lutherans,Jews, Quakers, United Methodists, Unitarians, Presbyterians, and United Church of Christ. And as the service began, some persons left the picket line and accepted an invitation extended to them by members of University Church to attend the service, .. Note IGrosskurth,.Phyllis, editor, The Memoirs of John Addington Symonds. New York: Random House, 1984, Steven E. Webster participates in lay leadership at University Church and is active as a lay preacher in various Wisconsin pulpits. His unsuccessful attempt to secure ordination in the United Methodist Church as an openly gay person received nationwide attention in 1974 and led him to join in the founding of Af firmation in 1975. University Church considers the campus of the University of Wisconsin to be its primary field of mission. 21 BECOMING A LESBIAN EVANGELIST: Model for £) N£)tion£)1 Outre£)ch Ministry The Presbyterian Church u.s.A. says in the Book of Order that it is called to be Christ's faithful evangelist by: • "participating in God's activity in the world through its life for others by healing, reconciling and binding up wounds . .. • "ministering to the needs of the poor, the sick, the lonely, and the powerless . .. • "engaging in the struggle to free people from sin, fear, oppression, hunger, and injustice . .. • "undertak[ingl this mission even at the risk of losing its life, trusting in God alone as the author and giver of life, sharing the gospel, and doing those deeds in the world that point beyond themselves to the new reality in Christ. " When my call to the co-pastor position at Downtown United Presbyterian 1ti By J()oie Ad()ms 5pi\hr the Book of Order and from pondering the word "evangelist" the vision came and DUPC Co-pastor Rose Mitchell called to share the group's vision with me: DUPC would seek a partnership with Spectrum, Center for Lesbian, Gay, Bisexual Concerns, in San Anselmo, California where I was serving as Executive Director. DUPC would create and fund a special mission project and Spectrum would serve as the hiring body and fiscal agent. This mission project would be called "That All May Freely Serve." I would then move from being Spectrum's executive director to being an evangelist. I would be homebased in San Rafael, California, through Spectrum. I would be given the opportunity to translate, live, speak our truth, spread the good news of lesbian, gay, bisexual, and transgendered people. We would be talking about integrating our JY. Coni and I listened, prayed, and spoke with our family. We walked the beach near the Golden Gate Bridge, holding hands and watching the waves roll in at dusk. We smiled to one another. "I know," she said, and she waited. She always waits for me to come to what she intUitively knows deep inside. "You were born to do this work," she said. "Maybe there'll be times that we can do this together." "When you can break free from your work," I said. She smiled at me and answered "I h ope so." We walked qUietly back along the shore, holding hands. It was dark by then. We drove home and held each other tightly all night. I woke up very early the next morning. After telling my staff at Spectrum, Coni and I called DUPC and I said "yes, I would become an evangelist." On the Road On February 28. 1993, I said goodbye as executive director of Spec- I '".. , t, .UI 1\ ::;!: ~. ~ 1111 • ,,", I • "., ,,'~ ....... ~. I III nl~~IOtI~~ .... .r::""f;::~all."IIJIIII~!!Jm::m;!~~1II1*lm:·~:.·l a ~ ~ "":: :: 'Hlln ft 1.. : ~~,... lll1ih;' •~.-~;iiiiil.... 7.1111 ;;..::1::: :.:.:. ~"....Jel. ---:kt. ...._ ... .-.. 8 .. 1::1 ~'1 1111 ~I •••ln~'.H""'rJm111 HThatAl1 May Freely Serve" ' ~ 1~, ,,~al; ~ I~'~ Church (DUPC) in Rochester, New York was denied by the General Assembly PermanentJudicial Commission in November of 1992, a group of faithful Downtown Church members and committed friends gathered and asked, "How can we bring into concrete form the Good News of the gospel for our day? How can we make concrete an inclusive vision of ministry?" Through prayer and discernment upon reading this particular chapter in sexuality and spirituality as well as inviting heterosexual allies and friends to join us in a movement of the spirit. What a vision! A friend of mine said, "You have always been an evangelist, you have always spread God's good news of inclusiveness. This work would take you across the country to do what you already do so well." trum. The next day I flew to Pittsburgh, Pennsylvania, my home town, as a lesbian evangelist. From that moment on, I have experienced a spiritual opening far beyond what I could have dreamed. I have witnessed in the people across this country a yearning for truth-telling, for authenticity, and for delving deep into God and themselves -a partnering with God. I have clocked thousands of miles on several airlines and met thousands of people who have shared their Open Hands 22 stories of the heart, grappled with me m asking their difficult questions, cried, laughed, b een angry, open, cranky, .•opeful, and despondent. I have witnessed the most sacred of oments: a woman preparing to die in Burlington, Vermont saying good-bye to er partner, her former husband, and eir children; a mother coming out to er son in Portland, Oregon; a mother d father telling me of a stained glass .ndow soon to be put in their church noring their gay son who died of -DS. I have met college students askb hard questions in their own lives ut sexuality and spirituality; pastors ishing to be all of who they are with elf congregation s; seminarians rough tears saying "I know I have been ..ed to this work, Janie. I don't want lie about who I am, for it is a gift to who I am. Please help me deal with .15 pain." I have also received (and ob_~5si\'ely answered) thousands ofletters m across this country. I am deeply ched by the openness and care that mes across the pages. Talking about sexuality and spiritu; helps people talk from deep inside. ;";.5 one woman in Atlanta put it, "We n't even talk about heterosexuality, let ne homosexuality." And she smiled me and said, "But I guess we will '." Another person in Los Angeles d. ". . . as an older person, we never <.ed about these things. But you know ~at, 1 found out I'm talking about a of deep things I never talked about iVre." Another yelled at me at a gath...g. "I hate you,]anie Spahr, for makme think about things I don't want ink about." ':herever we go, we are astounded .He people and the truth-telling that rs. Whether we are in a meeting or e-on-one, we know that we have been uch with the angels of God. In fact, ..ave been in touch with God Her1have never known as clearly as I -e come to know this year the text, . where two or three are gathered in -name, so I am in the midst of you." eam Effort his ministry is a huge team effort fro m the touring partners like ..ny Davidson who travel with me, to :rng 1994 Susie and Cyndy who spend many God's inclusive love and a vision of an hours each week in San Rafael, Califorinclusive church where everyone has nia getting the administrative tasks access to the table and to leadership. T done, to Stan and Suzanne who run the Information Office at DUPC in RochJanie Adams Spahr, ester, New York, to people every place D.Min., lesbian fem inist in between. We are touched by the wonPresbyterian minister der of God's people and well aware of and evangelist, is the the tremendous effort being done so mother of two sons, Jim that we can be on the road again and and Chet. Her life partagain and again. ner, Coni Staff, is a Being a lesbian evangelist is an amazUFMCC minister. ing experience -an incredible opportunity to spread -and to receive back Artist: Patricia Wygant [jar the ''That All a hundredfold -the good news of May Freely Serve" logo] REACHING ,out ISA WAY OF 1.:1 FE ByRosemaryC.Mitchell Th~ D9wntown Church (DUPC) has a long ,history ?fihv6lvement in social justice issues. From the days of the. Ladies Missipnary Society that reached out to "stranger girls" who had found theirway to Rochester, New York on t~.e:Erie .CanaI, to inyolvemenf in Temperance (an early women's movement), to declaring ourselves a Sanctuary Church and a More Light Church, Downtown's members have never he~itatedto preach, discussi or get involved in the issues. It is "8 way of Hfe for us. Members expea that difficult topics or situations will be addressed il:) sermons and talked about in adult classes ANDthat we will move to action as? faith com~unity. Declaring ourselyes a More ~JghtChurch in 1979 just made sense.The decision followed a great dear of intentional study and discussion. Since 1979 there have been courses on Sexyality and Spirituality orHomosexuality and the Bible every year, This continuing education of our congregation has increas?d·the comfort level and the ability of members to articulate their own beliefs., During the firstyear following pur call to Janie Spahr to serve as a co-pastor, ,no one"left and no one witbdrew their financial pledge! Almost everyone who has joined BUPC in the last three or four years is coming. back aft:f years away. from the church -and they're looking for a church which reflects their "sixties" values of inclusivity, participatory decision-making,aod an open discussion of ·theologic~lissues. Gay, lesbian, and bisexual persons have trusted us. . and our words that we are inde~d ·. a Vl{elcoming chyrch and that membership means full membership..Having gay and lesbian members actively participate has increased the understanding and knowledge of our whole congregation. As strangers have become friends and shared .their stories with us, they have been a real gift to qur lifetogethef as God's household of faith . Rosemary C. Mitchell, M.Div.,.has been a full-;..timePresbyte'rian pastor since'}977 and hasserved churches in Needham, Massachusetts, Washington, D. C. and Rochester, New York, She has co-authored two volumes entitled Birthing~and BI.essings: Liberating Warship far the Inc:/usive Church. She is married and the mother of three terrific children. 23 WELCOMING SEXUAL MINORITY PERSONS: A Checklist By Partners in Reconciliation of the Metanoia Peace Community HOW can congregations welcome sexual minority persons? This checklist was created by fourteen sexual minority persons from four denominations who gathered with Rev. Joyce McManus especially to help create this list. All had searched for congregations where they could feel welcomed and affirmed. All had struggled to help their home congregation understand the ways they had felt excluded because of their sexual orientation. Several had changed churches when they found their congregation unwilling to listen to their experiences. Basic Welcoming Responses o l. People in the congregation initiate and value conversations with newcomers. o 2. People in the congregation recognize new persons the second time they come. o 3. The language used in conversations reflects an awareness of diversity in family units: e.g., asking about spouse rather than husband. o 4. Printed materials include the words gay, lesbian, bisexual. o 5. Inclusive language is used. (Three men agreed: if a church hasn't worked through inclusive language issues, it probably isn't ready to welcome me.) o 6. People in the congregation express genuine interest in getting acquainted, even when conversations focus on homosexual concerns or relationships. o 7. Newcomers are seen as persons, not as an issue or objects of study. o 8. Being Single is honored graciously. Assumptions about sexual identity or the desire to "cruise" are held in check. o 9. Stereotypes are challenged; e.g., that you are only homosexual if you are in a relationship or that all single homosexuals are looking for a sexual encounter. 010. Care is taken not to "out" anyone. 011. Congregational members acknowledge that new persons may be a couple, and then follow the visitors' lead. Some may wish to acknowledge a relationship publicly; others may not. Integrating Sexual Minority Persons into a Congregation o l. Couples' events and classes are usually open to same sex couples. o 2. Most congregational activities are not segregated by age and sex. o 3. Anniversaries of same-sex couples are celebrated in the same way as anniversaries of heterosexual couples. o 4. Sexual minority persons who have skills and interest in working with children and youth in the congregation are welcome to do so. o 5. Persons are asked to serve on committees because of their gifts and abilities, not as token representatives. o 6. The congregation's welcoming task force or committee is not always chaired by a gay or lesbian member. This committee is integrated into the churcns committee structure, not ad hoc. o 7. There are times and places where sexual minority persons can congregate as a group to be with people who have the same sexual orientation (without other members getting upset or panicked). o 8. In phone and picture directories, family units are recognized as such. o 9. Greeters or liturgy teams are mixed, not always malefemale teams. 0 10. Members of the congregation are offered opportunities to learn about the history and experiences of gay and lesbian people. These programs are well received by the whole congregation. o 11. Current events within the gay, lesbian, and bisexual community are announced and celebrated. Political Solidarity in the Midst of Uncertainty o 1. The congregation identifies itself openly as a community where sexual minority persons are welcomed and included. 24 Open Hands _ Leaders disavow the "Don't make waves" position, recognizing that silence supports discrimination and alienation of homosexuals. 3. The congregation devotes resources and staff support for developing new ministries with and for sexual minority persons. .. 1embers of the congregation receive training in how to respond to derogatory comments that belittle homosexual or bisexual persons. -: he congregation organizes or endorses public activitles which support civil rights for sexual minority persons. ...{embers of the congregation initiate conversations with -heir friends, sharing their experiences with sexual mirity persons. hnisters are actively involved in welcoming commitlees or advocacy work. ~"""'~iU Peace Community is a United Methodist Reconciling Co ngrePortland, Oregon. Partners in Reconciliation is a ministry of A PASTOR' S FOOTNOTE By Joyce McManus ave spent the last ten years of my life working with egations around concerns of church growth and a'. Most congregations perceive that they are friendly e coming and they are friendly -to theirfriends! ',ever, until members of a congregation take on den of seeing t hemselves through t he eyes of the -=..r~lT\er they often are not welcoming to new persons. ge you to go back through the list and look at your through the eyes of a female visitor who is a 'nority person. Ask yourself, "What is the likeliat the people who speak to her will be sensitive in arguage to the fact that she may be a lesbian even =,h she has not identified herself as such? If during 2r COllcerns, she mentions the loss of her friend to someone sitting near her speak to her after ~._"""T'chin. specifically mentioning her prayer request? In on are there illustrations that include gay per. I your lesbian visitor see any printed material assures her t hat she too is welcome and wanted SIng this list as a resource, evangelism or outreach ttees might discover new ways to welcome sexual ltv persons. e McManus, M. Div. , was called in 1993 as a cor of Metanoia Peace Community, a Reconciling gregation of the United Methodist Church in PortOregon, to direct the ministry of Partners in Recon- PASTOR-IN-EXILE: Another Model of Outreach Metanoia Peace Community is a new, unconventional, more biblically-based United Methodist congregation whose vision emerged from the World Peacemaker Group in Portland, Oregon in mid-1985. Begun by John Schwiebert, an ordained United Methodist minister, and supported by the bishop and annual conference, Metanoia began worship services in June 1986. In 1988 Metanoia declared itself a "Sanctuary Church" and in 1990 a "Reconciling Congregation." Members and sojourners of Metanoia are encouraged to live together and share resources, where possible, as an expression of Christian community. Every member is expected to be accountable to her/ his peers through participation in a Covenant Discipleship Group of four to eight persons who meet weekly in homes of members. Metanoia Peace Community currently has two clearly defined missions. The older of the two is the Peace House/Grief Watch Mission. Nine Metanoians live together at 18th Ave Peace House sharing income. Another income-sharing community is being formed a block away. Other members share living space and expenses, but not income. Four full-time "missioners" oversee the Peace House and run a program known as Perinatal Loss which ministers to parents who are experiencing grief follOWing the death of a son or daughter. The second and newer mission of Metanoia is Partners in Reconciliation which has several goals: • to create within the larger church and the wider public a climate ofunderstanding in which gay people and straight people are able to respect and trust each other; • to foster healing and reconciliation in response to the current climate of fear, hate, and mistrust which has given rise to antihomosexual ballot measures in Oregon; • to overcome the real fears of persons who perceive sexual minority persons as "queer"; • to challenge our sister United Methodist congregations and the United Methodist Church as a denomination to fully include and value sexual minority persons. A major effort of this mission is the support of the full-time public ministry ofJoyce McManus, a United Methodist clergywoman and a lesbian, both as co-pastor of Metanoia Peace Community and as a sexual minority activist in the wider church and community. Joyce serves in defiance of the United Methodist denominational policy against the appointment of "self-avowed, practicing homosexuals" as pastors. She is officially on leave of absence from the Northern Illinois Conference, where she had previously served as a pastor, prior to "coming out" as a lesbian in June of 1993. She serves with Metanoia as a "pastor-inexile" in anticipation of the day when the United Methodist Church will end its discriminatory policy and allow her to be formally appointed by a bishop to the position she now holds or to some other pastoral assignment. .. This article was excerpted from "What Is Metanoia Peace Community?" written by Metanoia's co-pastor John T Schwiebert. 994 25 priate referrals. If a young person comes out to you or another youth group member, know where to locate help. Social and support groups are often the best emotional and spiritual healers for these W hy should you and your church reach out to lesbian, gay, and bisexual youth in whatever capacity you are able? The number one reason is that lesbian, gay, and bisexual youth can contribute to your group. Their unique culture, history, and experiences can bring new energy to topics such as relationships, politics, biblical interpretation, historical figures, humor, art, and many other subjects. You may be able to put lesbigay youth in touch with their history and culture. Your efforts on behalf of lesbigay youth can also help stem many of the difficulties they face because of homophobia, including but not limited to: isolation, violence and harassment,l suicide,2 high school drop out,3 substance abuse,4 homelessness,5 family tension, and strained relationships. These difficulties are not rare cases. In the last year, in SWAGLY (a lesbian and gay social support group in Worcester, Massachusetts) three members dropped out of school due to overwhelming harassment. Two young people were turned out of the house for at least one month. Almost all members were at some time frustrated that they could not pursue truth-based relationships with family and friends. All in a group ofless than fifteen members! Homophobia affects more than lesbigay youth. Raising issues in mixed youth groups may also help youth with lesbian or gay parents, young people experiencing a close friend's coming out process, young heterosexuals dehumanized by their homophobic actions against others, and those locked into rigid gender roles. You may also help stem premature sexual activity, a homophobia-driven dysfunction which many youth engage in to assert their heterosexuality or as an attempt to convert from homosexuality. How you can reach out Raise the issue. Openly integrate lesbian, gay, and bisexual people into your language. Be a role model. If you are lesbigay, help young people learn social skills such as combating internalized homophobia and coming out. If you are heterosexual, demonstrate to youth how to affirm and appreciate all people regardless of sexual orientation. Support your youth ministers', public school teachers' and youth leaders' efforts to provide homophobia and sexuality education and outreach to lesbian, gay, and bisexual youth in your local or regional youth groups. Train youth leadership. Sponsor workshops. Provide appro- LeUlM"",Youth This was the front panel of the brochure for the first social-support Together youth group in the Minneapolis/Saint Paul Twin Cities area. Begun in 1984 it provided a safe source of support for over 1000 youth during its ten-year history. Wingspan Ministries of St. Paul-Reformation Lutheran Church (an RIC church) offered staff time and financial support for this youth-run, adult-supported group. "Leadership development became a major emphasis of the youth group, " says Leo Treadway, who served as a Ministry Associate for the Wingspan Ministry of St. Paul-Reformation Lutheran ~hurch and an adult leader of LGYT. "Youth became speakers for profeSSional organizations and for other youth programs, as well as Peer Educators for the local Youth and AIDS Project. They had a phenomenal impact on groups such as the Boy Scouts and United Way." While LGYT itself has closed, it served as a model for some of the dozen support groups in the Twin Cities area. The area also now offers District 202, a drop-in center which A safe source of friendship & support opened in 1993. for lesbian. gay, and b,sexual youth Cartoon by Allison Bechdel GraphicS by design: Robert W. Schmitt Open Hands young people. More severe difficulties may warrant professional help. Research your referrals. Be sure they are sensitive to lesbian, gay, and bisexual concerns and will not inflict emotional damage.6 Create a comfortable environment. Make office and youth group meeting spaces lesbigay friendly with positive posters and pamphlets. Use affirming language. Be sure special events and publicity reflect inclusiveness. Encourage your youth group to explore your denomination's "welcoming church program." (See page 3 for list of program leaders and addresses.) Reach out beyond your immediate circle of youth contacts. Find ways to advertise that reach the larger youth community in your area . ... Notes lThe Governor's Commission on Gay and Lesbian Youth, Making Schools Safe for Gay and Lesbian Youth, 1993. State House, Room 111, Boston, MA 02133. 2Paul Gibson, "Gay Male and Lesbian Youth Suicide, "Report ofthe Secretary's Task Force on Youth Suidde. Washington, DC: U.S. Department of Health and Human Services, 1989. 3Joyce Hunter and Robert Schaecher, "Stresses on Lesbian and Gay Adolescents in Schools," Sodal Work in Education, (Spring 1989). 4Gary Remafedi, "Adolescent Homosexuality: PsychOSOcial and MediCal Implications," Pediatrics 79 (No.3, 1987). 5Gabe Kruks, "Gay and Lesbian Homeless/ Street Youth: Special Issues and Concerns," Journal of Adolescent Health 12 (No.7, 1991). 6John C. Gonsiorek, "Mental Health Issues oj Gay and Lesbian Adolescents, "Journal of Adolescent Health Care 9 (No.2, 1988). Gregory Anderson, B.A., Phi Beta Kappa and Magna Cum Laude in SOciology and music, serves as the Coordinator of the United Church Coalition for Lesbian/ Gay Concerns Youth and Young Adult Outreach Program. 26 OU~'RI~ CH IMAGES AND OUTREACH Carl 5., and Johnson, Sally A. Energizing the Congrega: Images that Shape Your Church's Ministry. Louisville, 'estminster;John Knox, 1993. This book offers five imhurch: pillar, pilgrim, survivor, prophet, and servant explores how each type of church moves from worship at e"1ter to its own approach to outreach. H. \Villiam. Faith before Faithfulness: Centering the f.usive Church . Cleveland, OH: The Pilgrim Press, 1992. es decline of members and influence of "mainline" hes, then proposes that churches shift their identity mainline" to "inclusive-evangelical." R~claims the cone\'angelical" and "conversion" from exclusive evangelicals ere most liberal churches relegated them). Provides (ful insight into the need to move from a church growth egy to a spiritual growth strategy -all while maintaining -won ideals of tolerance, political involvement, diversity, stice" in our pluralistic congregations. Includes ten. study guide in appendix. en)' M. Church in the Round: Feminist Interpretation of Church. Louisville, KY: Westminister/John Knox Press, 3 l\'hile not specifically focused on evangelism, this book es a vision of the inclusive church, with all members fully around a common table of hospitality. TS OF EVANGELISM onimer, and Johnson, Alan. The Great Commission: ical Models for Evangelism. Nashville: Abingdon, 1992. hat the "great commission" is often quoted in evangeaterials -usually out of context -Arias provides a gh exegesis of material in all four gospels. Johnson es a very helpful 24-page study guide. c.; \11;,\:,~Cmann, Walter. Biblical Perspectives on Evangelism: LivIn a Three-Storied Universe. Nashville: Abingdon, 1994. res evangelism in the Bible; offers an image of evange. as a "drama in three scenes"; challenges the church to nk its current practices and methods. ::er, Donald E. A Conspiracy of Goodness: Contemporary 11'tages of Christian Mission. Nashville: Abingdon, 1992. Calls r recovery of an "apostolic" mission; speaks of outreach to e marginalized; and offers wonderful contemporary images or mission: "global gardeners", "bridge builders", "star rowers", and "fence movers." MODELS 'FOR OUTREACH Bos, A. David. A Practical Guide to Community Ministry. Louisville, KY: Westminster/John Knox Press, 1993. Examines a growing movement where local churches join ecumenically to minister to immediate neighborhood needs. Page, Patricia N. All God's People Are Ministers: Equipping Church Members for Ministry. Minneapolis: Augsburg, 1993. A survey of methods and resources, with a focus on ministry as reconciliation and as friendship. Schaller, Lyle E. Innovations in Ministry: Models for the 21st Century. Nashville: Abingdon, 1994. Identifies emerging models for ministry, especially laity-driven ministries which are shifting from small, local churches toward large, seven-day-aweek regional churches. Also identifies a "Key Church Strategy" where large churches with discretionary money are encouraged to start highly focused multisite ministries. Stallings, James O. Telling the Story: Evangelism in Black Churches . Valley Forge, PA: Judson Press, 1988. As the preface says, "this book is about stories -personal, cultural, and God's ... It is about evangelism that must always tell the story of God's loving and liberating activity in the lives of people and in the world through Jesus Christ." Explores the use of story in the black church tradition. Two helpful reflection activities at the end of the book. Whitlock, Katherine. Bridges of Respect: Creating Support for Lesbian and Gay Youth. Philadelphia: AFSC, 1988. Introductory material about youth needs. Extensive resource listing. AFSC also publishes a newsletter, "Crossroads: Supporting Sexual Minority Youth." AFSC, 1501 Cherry Street, Philadelphia, PA 19lO2. MARKETING AND ADVERTISING STRATEGIES These resources explore concepts of marketing! advertiSing, with strategies for implementing plans without large budgets . Klein, ErJca Levy. Write Great Ads: A Step by Step Approach. New York: John Wiley &: Sons, Inc., 1990. Levinson, Jay Conrad . Guerrilla Marketing Attack. Boston: Houghton Mifflin, 1989. Marketing without much money. Ramacitti, David F. Do It Yourself Advertising. New York: AMACOM, 1992. How to do quality ads. Rice, Craig S. Marketing Without a Marketing Budget. Holbrook, MA: Bob Adams, Inc., 1989. How to work on a shoestring. Roman, Kenneth, and Maas, Jane. How to Advertise. New York: St. Martin's Press, 1976. A profeSSional guide; what works, and what doesn't. Shawchuck, Norman, et al. Marketingfor Congregations: Choosing to Serve People More Effectively. Nashville: Abingdon, 1992. A thorough treatment of marketing. ng 1994 27 Welcome New Churches Many readers commented on the impressiveness of the combined list of "welcoming" churches in the last issue and the fact that our movement has grown by 22 percent over the last year. The combined list will be published annually (in the Winter issue). We will continue in each issue to profile churches that have recently joined the movement. First Presbyterian Church Yorktown Heights, New York With a long history of inclusiveness, the First Presbyterian Church strongly objected to the November 1992 denial ofjanie Spahr's call by their denomination. A member of a neighboring More Light church came to speak and the church decided to work toward a More Light statement. To ensure dialogue and congregational participation, the process included sharing personal stories, hearing a therapist talk about sexual orientation and homophobia, viewing a video, and closing with an open forum. Then, in a meeting described by the pastor as a "most spirit-filled, spiritmoved meeting," the church's governing board adopted its More Light stance. The church sees this step as a continuation of its ministries of justice and social involvement. Good Samaritan Church Pinellas Park, Florida Located on the edge of St. Petersburg, this 248-member congregation is attentive to justice issues and ecumenism. The only Presbyterian (U.S.A)/United Church of Christ congregation in the state, it is doubly committed to implementing its More Light/Open and Affirming stance! The congregation began dialogue and education on lesbian and gay concerns fifteen years ago. Through association with a crisis hotline, the church learned of the fears and hardships facing adolescents as they come out. This concern developed into "True Expressions," a ministry with high school students and young adults coming to terms with their homosexuality. The congregation also houses a Head Start center and has begun a local AIDS ministry. Noble Road Presbyterian Church Cleveland Heights, Ohio "I've always known Noble Road was inclusive. I guess some people just need it in writing," said one member about the church's recent decision to become More Light. Over the past three years, this 200-member congregation has discussed scripture and homosexuality, heard the stories of gay persons, and studied the issues facing the larger church. Information and assistance was sought from other More Light churches. A retreat of the church's governing board focused on homosexuality and the church. A few persons were unhappy More Light Conference The 10th annual conference of the More Light Churches network will be held at Grace Trinity Church in Minneapolis from May 6-8, 1994. "From Dialogue to Ministry" is the theme with keynoters John Fife, former moderator of the Presbyterian Church (USA), and Christine Smith, professor of preaching at United Theological Seminary. To register, call St. Luke Presbyterian Church at 612/ 473-7378. about the More Light decision, while several families with gay members have come out. The dialogue continues. ............... "T,AT,AT.Q OPEN -II-[!~!~: J "T,AT,AT.Q OPEN AND AFFIRMING College Street Congregational Church Burlington, Vermont "A church with an open mind and a warm heart," College Street is a 157member, inner city congregation. It is part of the Joint Urban Ministries Project, seven downtown churches which minister to people living on the streets, addreSSing basic n eeds that aren't met by other programs. The church's aNA commitment continues a long tradition of social activism that began with its founding by suffragettes and abolitionists in 1860. Members of the church participated in Burlington's Pride March and the congregation looks forward to becoming more informed and active on ONA issues. First Congregational Church Holliston, Massachusetts A 700-member suburban congregation, First Congregational offers creative worship which responds to tradition and change with an emphasis on the inclusiveness of God's love in Jesus Christ. It has an exciting music program including youth, adult, and bell choirs. With dynamic lay leadership, the church provides numerous ministries for the community, including a weekday nursery/day care. Its ONA commitment is posted in the church and explained in new members' classes. Open Hands 28 a Lutherans Concerned/North America International Assembly Lutherans Concerned/North America will celebrate their 20th an'ersaryin Charlotte, North Carolina from July 14-17, 1994. The theme "God's Own People." Keynote speaker will be the Rev. Barbara dblad, a visionary in gay and lesbian ministry who has been heard ';lillions of people on her Protestant Hour radio broadcasts. Bant speaker will be Dirk Selland, a u.s. submarine officer who came . to his Navy chaplain as a result of President Clinton'spromise to the ban on gays and lesbians in the military and was subsequently .e of few openly gay members of the armed services to testify at the '.s. Senate hearings last spring. Selland will speak of his Lutheran ongregation's reaction and their eventual renewal. For information, a:: 704/366-9416. 1994 Storrs Congregational Church Storrs, Connecticut Located on the scenic campus of the University of Connecticut, this diverse congregation of 500 members is highly committed to ministry with the university and wider community. With 35 other churches, it participates in the Windam Area Interfaith Ministries which serves the needs of people in the inner city and rural areas. Storrs Congregational was a "pilot church" for the UCC sexuality curriculum, "Created in God's Image," and now helps train other churches wishing to use the materials: [ RECOYHRISTJ Lutheran Student Movement of Canada Saskatoon, Saskatchewan The second RIC ministry in Canada, this Lutheran Student Movement chapter voted unanimously to declare itself RIC in January. The LSM chapter not only made a stand for justice and committed themselves to including lesbian and gay students in their spiritual community, but earned the much-anticipated # 100 position on the RIC roster. Peace Lutheran Church Alexandria, Virginia Reacting to their study of the ELCA Sexuality Study draft last summer, Peace members decided to become RIC because they "did not want to be understood as a congregation which was not embracing of gay and lesbian people." The congregation has a history of working against exclusivity in all its forms, of generous giving to many community t United Church of Tampa a, Florida l=oundational to the Gospel message .ts a stand in love and solidarity with r. oppressed and marginalized, f \vhom are us, and to that end ommitted to being a Just Peace pen and Affirming church." To 126 members explore and hen these commitments, First ed provides a variety of opportuni.or worship and education. Its "en study, "Rescuing the Bible from mentalism" will address interpreof scripture as it relates to homola and misogyny. Beginning at Easthe church plans to offer two "ship services on Sunday. A new ng group will offer a time of supand worship for women of the h. As part of its ONA commitment, ,-ongregation has placed an ad in '-ea's gay/lesbian newspaper. Good Samaritan Church Pinellas Park, Florida See Good Samaritan listing under More Light. Southwest United Church of Christ Portland, Oregon A growing congregation celebrating its tenth anniversary, Southwest UCC takes seriously the task of making the Gospel relevant in today's world. Its 80 members have decided not to own church property; they meet in the Franciscan Renewal Center. The congregation is active in mission to the homeless of Portland and involved in justice concerns in Central America. The church's ONA process deepened relationships among members and increased their awareness of the need for churches to make public witness to God's inclusive love. The congregation is part of an ecumenical group of churches that gathers to share resources and stories related to "welcoming ministries." 29 •••••••••• •••••• •••••••••••••••••••••••••••••••••••••• • •••••••• charities, and of participation in justice work, all under the motto "What would Jesus do?" ---RECONCILING ---' Grace United Methodist Church Santa Cruz, California One of the trademarks of this 100member congregation is it "feels like family." Grace is a fairly stable congregation with many older, long-time members. Its ministries include English as a Second Language classes and feeding homeless women and children once a week. The congregation has discussed becoming a Reconciling Congregation for about five years and made this commitment last fall. RIC List Surpasses 100! A recent flurry of new Reconciled in Christ congregations in Canada, Iowa, Illinois, and the District of Columbia has brought the total number to 102 congregations and campus ministries, nine synods, and the national Lutheran Campus Ministry. This is a wonderful milestone, which reflects an enormous amount of effort, love, dialogue, and relationship-building by tens of thousands of Lutherans across the U.S.A and Canada. RIC Congregation Risks Expulsion for Gay Pastor The Rev. Ross Merkel, pastor of St. Paul Lutheran Church in Oakland, California has been removed from the clergy roster of the Evangelical Lutheran Church of America (ELCA) by an ELCA diSciplinary panel for "persisting more than five years in a homosexual relationship." The congregation has indicated that they have no intention of replacing Merkel, so it is expected that charges ............................................... .............. . ~ RCP Celebrates 10 Years with Tour of Original Musical Drama In a gala celebration of its 10th anniversary, the Reconciling Congregation Program (RCP) is commissioning an original musical dramatic presentation which will tour and be performed in fifteen different cities this June. Written by Tim McGinley, minister of music at Broadway United Methodist Church, Indianapolis, HOME: The Parable of Beatrice and Neal will premiere on Friday, June 10th in Chicago. HOME is derived from the story of Peter and Cornelius in Acts 10, with modern • musical elements from the Roman mass. The RCP is recruiting performers to rehearse the production in Chicago and then perform it in cities throughout the midwestern U.S.A. This tour promises to be an inspiring witness to the accomplishments of the RC movement in the past decade and a proclamation of the message of God's unconditional love to thousands of persons. If you would like to assist with the tour or help produce a local performance, contact the RCP office. Call (312) 736-5526 for final schedule will be filed against the congregation. The outcome of that trial will likely be the expulsion of St. Paul from the ELCA Merkel came out to the congregation in a sermon last June and introduced his partner of five years. Although this was a "public secret" within the congregation which supported Merkel in his relationship, Bishop Lyle Miller offered Merkel the choice of resigning or facing charges. St. Paul Lutheran Church was the second congregation to join the Reconciled in Christ program. Under Merkel's leadership over the last fourteen years, St. Paul has become a growing, vibrant urban congregation with an uncommonly strong feeling of "family," involvement in a variety of ministries, generous financial support of the synod and ELCA, and a deep commitment to ministry with lesbian and gay people (particularly couples), at-risk youth, and people with AIDS. St. Paul preSident Paul Basting noted that in the wake of Merkel's sermon, one person left the congregation and thirty have joined. Tentative Rep 10th Anniversary Tour Schedule 6/ 10 Chicago 6/11 Indianapolis 6/ 12 Nashville 6/ 13 Louisville • 6/ l4 Charleston, WV 6/15 Pittsburgh 6/ 16 Cleveland 6/ 17 Toledo 6/ 19 Columbus 6/21 St. Louis 6/22 Kansas City 6/23 Cedar Rapids 6/ 24 Minneapolis 6/ 25 Madison 6/ 26 Chicago 30 Open Hands 'V IIDEO PROJE CT DIRECTOR Congregation Program is seeking an mrnaKer to develop new educational videos. reative stage through final L'nnu,lPrI ne of lesbian/gay/bisexual concerns vItae/qualifications to: RCP 3801 :\. Keeler Ave. ChIcago, IL 60641 Fax 312 736-5475 TELL US! hen Dld You First Find Open Hands? How Has Open Hands Changed Your Life? How Does Open Hands Nurture Your Faith Journey? \Vrite or fax us a few sentences! \;e'll share them during our 10th Anniversary Year! 3.J'1ni\-ersary of Editor, Open Hands 3801 N. Keeler Chicago, IL 60641. •.. embers and friends of welcoming es will be among the multitude s from around the world gath. ew York City during the week -26. ThIS week marks the 25 th :~he Stonewall Rebellion, contact Jan Griesinger at 6l4/ 593-7301. June 23, 7:30 P.M.: Eucharist at Church of St. Luke's in the Fields in IT" Who Subscribes to Open Hands? r;J Gender Women ................ ...................... 52% Men .......................... ................. 48% Orientation Lesbian/Gay ...... ................. ...... 47% Bisexual .................................. ..... 8% Heterosexual ............................. 45% Race White ......... ...... ................. ......... 95% People of Color .......................... 5% ffi Age Q:) Under 30 ..................................... 4% ~ 30-60 .......................................... 75% ?'\ ~ lo.. Over 60 ........................... ........... 21 % ;:s Church Status V) -E Laypersons ............................... 50% .\:: .J::> u Clergy/ church professionals ...... 50% .:c: Denomination ;:s V) ~ United Methodist .................... 57% = United Church of Christ .... ..... 9% :i! Presbyterian ......................... ....... 7% ~ Lutheran .. ................ .... .. ... ... ........ 5% E Episcopalian ............................... 5% ~ ] MCC ........................ .................... 4% 's. Roman Catholic .............. ........... 2% Others .... ......... ........................... 11% [h ~ eginnin g of the mod"ement in the U. S. ally Eucharist e Cathedral of e ::,ponsored by the emonal. Greenwich Village, with openly gay bishop, the Rt. Rev. Otis Charles, as celebrant. Sponsored by Integrity. June 24 12:00 Noon: "Hands Around the God-Box: An Interfaith Prayer Vigil to End Homophobia in the Church" at the Inter-Church Center, 475 Riverside Drive. Sponsored by the Universal Fellowship of Metropolitan Community Churches (UFMCC) in coalition with other Christian groups. June 25, 7:45 P.M.: "Celebrating Stonewall 25: A Generation of Faith." Worship celebration featuring the Rev. Troy D. Perry as the main speaker. Sponsored by UFMCC; seating on first-come, firstserved basis. June 27-30: National Retreat of American Baptists Concerned at Madison Avenue Baptist Church. For information, contact Rick Mixon at 510/465-8652. Camp and Sing An ecumenical "choir camp" for gay, lesbian, and bisexual Christians is being sponsored by the United Church Coalition for Lesbian &: Gay Concerns from June 19-21 at the campus of Rutgers University in Newark, New Jersey. This first Annual Ecumenical Institute of Sacred Choral Music for Gay, Lesbian, and Bisexual Christians (if you can say that in one breath, you have great singing potential!) will culminate in a major concert with 200 singers. The concert will perform in New York City on the evening of June 23rd during Stonewall 25 festivities. Cost of the camp is $125 per participant, including room and board. For more information, contact Rev. Christine Leslie at 908/ 598-0862. g 199 31 Lesbians Needed for Research Projects Here are two opportunities for lesbians to participate in research projects, one on aging issues and the other on spiritual journeys. Over-60 lesbians are being sought to complete a questionnaire on demographic, legal, and financial matters related to preparation for incapacity or death. Confidentiality is assured. Send name, address and phone number to: Rev. Elinor G. Galusha, Aging Studies Program, University of Iowa, 430 Fairway Terrace, SE, Cedar Rapids, IA 52403; 319/ 363-8430. Lesbian Christians -and those who have left the church -are needed to complete a survey about their spiritual journey For a survey form or for more information, contact: Social Psych Project, PO Box 1222, Plaistow, NH 03865-1222. Responses will remain confidential. A nominal monetary compensation will be provided. Job Announcement Rep Outreach Staff The Reconciling Congregation Program will hire a full-time outreach staff person to begin in late summer 1994. This position will have primary responsibility for expanding the national RC movement through various outreach programs. Application deadline June 15, 1994. For complete job announcement, contact RCP office at 3121736-5526 or fax: 3121736-5475. QTY. BACK ISSUES AVAILABLE Unique Resource on (!jeen _ __ Be Ye Reconciled (Summer 1985) Lesbian/Gay/Bisexual _ _ A Matter of Justice (Winter 1986) (!-(ands Concerns in the Church for _ _ Our Families (Spring 1986) Christian Education • Personal Reading _ _ Our Churches' Policies (Summer 1986) Published by the Reconciling __ Images of Healing (Fall 1986) Congregation Program In conjunction Research Projects • Worship Resources __ Minorities within a Minority (Spring 1987) with More Light, Open and Affirming, Ministry & Outreach and Reconciled in Christ Programs. __ Sexual Violence (Fall 1987) _ _ Building Reconciling Ministries (Spring 1988) __ Living and Loving with AIDS (Summer 1988) o Please send me the back issues indicated ($5 each; 10+ @ $3). __ Raising Reconciling Children (Fall 1988) o Send me Open Hands each quarter ($16/year; outside U.S.A. @ $20). __ Sexual Ethics (Winter 1989) _ _ Lesbian &Gay Men in the Religious Arts (Spring 1989) __ The Closet Dilemma (Summer 1989) Enclosed is payment of $ OR ___ Images of Family (Fall 1989) Charge $ to my VISA MASTERCARD (Circle one) __ Journeys Toward Recovery and Wholeness (Spring 1990) __ The "Holy Union" Controversy (Fall 1990) # Expiration __/__. __ Youth and Sexual Identity (Winter 1991) Signature _ _ _________________ _ __ Lesbian/Gay Reflections on Theology (Spring 1991) _ _ The Lesbian Spirit (Summer 1991) __ Bisexuality: Perceptions & Realities (Fall 1991 ) Name _______________________ _ _ Creating Alliances: Working for Change (Winter 1992) Address _______________----=-______ __ Lesbians, Gay Men, and Bisexuals in Ministry (Spring 1992) __ Our Spirituality: How Sexual Expression and Oppression City/State/Zip ___________________ Shape It (Summer 1992) Daytime Phone ___________ __ Aging and Integrity (Fall 1992) _ _ Welcoming Churches: Ecumenical Movement (Winter 1993) Local Church _____________~~_ ___ __ Rethinking Family Values (Spring 1993) Denomination ___________________ __ Biblical Interpretation (Summer 1993) __ Responding to the Right: Strategies for Change (Fall 1993) Send to: Open Hands, 3801 N. Keeler Avenue, Chicago, IL 60641 _ _ Celebratingthe Inclusive God: Worship (Winter 1994) Phone: 312/736-5526 Fax: 312/736-5475 _ _ Reaching Out Boldly! Evangelism (Spring 1994) 32 Open Hands Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Open Hands Vol 9 No 4 - Reaching Out Boldly! Evangelism with a Welcoming Flavor https://exhibits.lgbtran.org/files/original/cedca163f592bb276f2cb5693670c0bb.pdf 428712a5d00f39c18db012a263de7f9c Issue An issue of a recurring publication. Volume Number The volume number of the issue 10 Issue Number The number of the issue (within a volume) 1 Publication Year The year the issue was published 1994 Publication Date The date the issue was published Summer Text Any textual data included in the document Open Hands is a resource for congregations and individuals seeking to be in ministry with lesbian, bisexual, and gay persons. Each issue focuses on a specific area of concern within the church. Open Hands is published quarterly by the Reconciling Congregation Program, Inc. (United Methodist) in conjunction with More Light Churches Network (Presbyterian), Open and Affirming (United Church of Christ), and Reconciled in Christ (Lutheran) Programs. Each of these programs is a national network of local churches that publicly affirm their ministry with the whole family of God and welcome lesbian and gay persons and their families into their community of faith. These four programs -along with Open and Affirming (Disciples of Christ), Welcoming (Unitarian Universalist), Supportive Congregations (Brethren/ Mennonite), and Welcoming and Affirming (American Baptist) programs -offer hope that the church can be a reconciled community. Open Hands is published quarterly. Subscription is $16 for four issues ($20 outside the U.S.). Single copies and back issues are $5. Quantities of lO or more, $3 each. Subscriptions, letters to the editor, manuscripts, requests for advertising rates, and other correspondence should be sent to: Open Hands 3801 N. Keeler Avenue Chicago, IL 60641 Phone: 312/736-5526 Fax: 312/736-5475 Member, The Associated Church Press © 1994 Reconciling Congregation Program, Inc. Open Hands is a registered trademark. ISSN 0888-8833 @ Printed on recycled pape1: Resources jor Ministries Afjirming the Diversity oj Human Sexuality RECLAIMING PRIDE Focus on Pride 4 ANN B. DAY 5 Metanoia! Redeeming a Lost Metaphor C. M ARTIN DAVIS How to free 'repentance' from its Babylonian captivity! Gift-ed By Pride! APRIL HERRON-SWEET A personal witness from a straight pastor. RESTORING DAMAGED PRIDE Sin Against the Holy Spirit A POEM BY HARVEY M A NCHESTER, JR. FROM GENERATION TO GENERATION Remember our History! ANITA C. HILL Everyone needs a past stop suppressing ours! Pride is a Face-Lifting Process AN ONYMOUS 2 Open Hands 8 9 10 13 14 15 ----- Program Coordinators Reclaiming Pride: An Agenda for the Church? A Prideline of Marches 16 A visual glance at pre-and post-Stonewall demonstrations. Sto newall -25:the"-Ch~urch Was"'fhere! 18 Thank God for the Spirit of Stonewall! 20 HOWARD B . WARREN, JR Reflections from one who stood across the street. Hollywood Promotes Self-Esteem 21 LINDSAY LOUISE BIDDLE Can the church learn from Hollywood's technique? SUSTAINING THE SPIRIT ComingOut -A~Witness to the?'Resurrecti9r11"""~" 22 A RITUAL Cij'EATED,BY CHRIS GtA'SER *' ~tfi(ln yourff1embers who ar~, coming qf$""~' ritual ~'~~ted fot puqtl~hlfJrship! !;::.0ttz' In Pride We Claim You 24 A LITANY CREATED BY K ELLY T URNEY west coast east 25 A POEM BY CARLTON ELLIOTT SMITH Mark Bowman Reconciling Congregation Program, Inc. 3801 N. Keeler Avenue Chicago, IL 60641 312/ 736-5526 Ann B. Day Open and Affirming Program P.O. Box 403 Holden, MA 01520 508/ 856-9316 Brian Knittel o Reconciled in Christ Program 2800 Buena Vista Way Berkeley, CA 94708 5lO/ 841-6990 William Capel :·'·~:~' T More Light Churches Network 908 W. Healy Street . .~:. Champaign, IL 61821 217/ 355-9825 Publisher Mark Bowman Open Hands Editor Mary Jo Osterman Layout I Graphics I Typesetting In Print -Jan Graves Editorial Advisory Committee Reva Anderson, Toledo, OH Peg Beissert, Rolling Hills Est., CA Ann Marie Coleman, Chicago, IL Dan Hooper, Los AngeIes, CA Derrick Kikuchi, Daly City, CA Samuel E. Loliger, Buffalo, NY Shawndra Miller, Goshen, IN Dick Poole, Oak Forest, IL Caroline Presnell, Evanston, IL Irma C . Romero, Chicago, IL Paul Santillan, Chicago, IL Martha Scott, Chicago, IL Stuart Wright, Chicago, IL ONE MORE WORD 26 WHAT DO YOU THINK? 27 RESOURCES 28 MOVEMENT NEWS 29 ~"'."'."'''' ......... OPEN mt~~!~ ~...; ........, ~..........",~ Summer 1994 3 I hear the word "pride" and immediately think "goeth before a fall." I can't help it. It's one of those KJV Bible verses from childhood that is indelibly impressed on my memory though not quite accurately. The full verse warns, "Pride goeth before destruction, and a haughty spirit before a fall" (Prov 16:18). This passage has left me with a wariness about pride -a sense that it is somehow inappropriate, even dangerous. I have come to realize, however, that the word "pride" covers many intentions of the heart. There's the kind in Proverbs which causes people to be "haughty" -or as my grandmother would have said, "to get too big for their britches." Such an inflated view endangers both fellowship and faith. No wonder biblical texts warn believers to be wary. However, the heart knows another kind of pride, a kind marked by a sense of one's own proper dignity or value or self respect. Unlike self-centered pride, this pride of the centered-self reminds us that the Rev. Jesse Jackson is right; every human being has reason to shout: "I am somebody!" In light of our faith, we might then turn to our neighbor and say "And so are you!" We are called to honor God by nurturing and bringing to maturity the unique, genuine selves that we are . Renowned composer and cellist, Pablo Casals also understood. He urged that we instill pride in our children by saying to them: Do you know who you are? You are a marvel. You are unique. In all oj the world there is no other child exactly like you . .. And look at your body -what a wonder it is! your legs, your arms, your cunningJingers, the way you move! You may become a Shakespeare, a Michelangelo, a Beethoven. You have the capacity Jor anything. Yes, you are a marvel. And when you grow up, can you then harm another who is, like you, a marvel?1 Young lesbigay persons, as well as their heterosexual peers, need to grow up knowing themselves marvels of God's creation. To the extent that we believe that "we are all one in Christ" we all need to have gay/lesbian/ bisexual pride: Pride that makes us want to know the history of pink triangles, the Stonewall Inn, and "don't ask don't tell"; Pride that moves us to appreciate the literary, artistic, dramatic, liturgical, and political contributions of lesbigay people throughout history; Pride that assures we know the witness of BillJohnson, Troy Perry, Janie Spahr, John McNeill and countless other lesbigay Christian leaders; Pride that will not allow us to abide indifference and injustice toward the lesbigay expression of the Holy. We are called to rejoice with those who rejoice and weep with those who weep. To do so with integrity we need some appreciation of the reasons for the smiles or tears we share. For gay, lesbian, and bisexual people some of the reasons are rooted in the past -centuries of struggle and accomplishmenthat are the foundation for today's Ie bigay community. Some of the reasons are very contemporary -the persona' stories of our gay, lesbian, and bisexua. sisters and brothers. As we in the churc:-: come to know these past and prese " stories we shall better understand the need for and the sources of lesbiga,' pride. We will realize how widesprea . condemnation remains and how urgenis the Church's welcome. Together then. to the glory of God, we will learn to care for and be proud of the marvels that we are. 'Y Note lIn Original Blessing by Matthew Fox. Santa Fe: Bear &: Company, 1983. p. 94. 4 Open Hands .~~O\\ING".t ~ \1\alollle ~~ ByJonathan R. Abernethy and David E. Deppe Is It Possible to Reclaim Pride? Do We Want To? Listen in on a dialogue in progress. there are to dignity, (self-)esteem, (self-) respect.2 Jonathan: There is a passing reference in Proverbs to the dignity of women (Prov 31:25). David: Yes, and at the conclusion ofJob the writer is told to clothe himself with majesty and dignity. However,Job seems to do this, not out of self-respect or selfesteem, but for the purpose of bringing low those who are proud Gob 40: 10l4). David (to spouse, Jonathan): "Reclaiming Pride" is a problem! The more research I do, the more I discover how little is said about pride and how almost nothing is positive. It's like breaking new ground. Jonathan: Maybe you are. David: The whole thing of pride -especially "Lesbigay Pride" -is so important for our community, especially in the midst of our celebrations of the Stonewall anniversary. However, what I'm finding is all so negative. We've got a problem. The Down Side of Pride Jonathan: Is reclaiming pride the problem? That's easy. In our daily living many of us are eager to embrace egotism, haughtiness, arrogance, conceit, and vanity. David: That's right! Our common view of pride is everything you have said. And that's part of the problem. Jonathan: Well,you won't get any help from the Bible. I can't think of a Single positive reference to pride. What I remember is the proverbial pride goeth before afall . .. David: ... or God's opposing the proud, but giving grace to the humble. To make matters worse, when the Bible speaks of pride it often connects pride to those negative synonyms. For example Proverbs says: The proud, haughty person . " acts with arrogant pride Summer 1994 (Prov 21:24).1 In the gospel of Mark pride is included in a long list of socalled evil intentions beginning with for nication and theft (Mk 7:21-22). Paul includes haughty in his infamous Romans 1 list (Rom 1:29-31). The Up Side of Pride Jonathan: Like I said, the Bible's not going to help us. David: Well, maybe. However, there's a side of pride we've lost. Pride is a word with two opposite meanings. There is the common view of pride -all that appeals to our lower nature -and there's also another side, a more noble meaning that demands our attention pride as dignity, self-worth, self-respect, self-esteem. Jonathan: But few people pay attention to this positive side of pride. David: What's faSCinating is that in both Hebrew and Greek, as well as in English, pride has this positive and negative meaning. The Hebrew word ga'own can also mean excellency or majesty; and hyperephanon in classical . Greek can mean outstanding or distinguished . Jonathan: Does the Bible ever use pride in this more noble sense? David: Yes, but not often. Isaiah (4:2) makes a positive reference, and there are two passages by Paul (2 Cor 7:4 and Gal 6:4 ). That's about it. What surprises me is how few direct biblical references Jonathan: And the Bible talks about honoring parents, respecting elders, honoring the poor. David: And in Acts, the Apostles were held in high esteem by the early church (Acts 5:13). But that's all! In fact, there are stern admonitions warning against such things as self-respect or self-esteem (see Prov 26:16, 28: 11). Should the Church Reclaim Pride? Jonathan: So what does this have to say about reclaiming pride? David: Well, it says a lot. First of all, it is obvious the biblical writers don't think highly of pride. They only know the negative side of pride, the haughtiness and arrogance. Their message is clear: Have nothing to do with that. Jonathan: Frankly, I agree. These are not attributes that need encouraging. As I said, that kind of pride comes easy enough. Most of us indulge in that kind of behavior as a reaction to the invisibility society demands of us. The closet is not our choice! The closet is demeaning. And so we wear arrogance and haughtiness as our defense . David: What the biblical writers hold up as an alternative -humility, lowliness in spirit, meekness, gentleness also need no encouraging in our community. Such attributes can be fine character traits. However, for lesbigay people they easily become character more II•• 5 defects. For too long we "gentle people" have wallowed in humility, shame, guilt, and self-pity. Jonathan: Isn't that true of any group of oppressed people? I wonder if that's what the biblical writers are really trying to address? Maybe they were trying to discourage the hurtful side of pride. David: Perhaps. But the alternative is no better. What oppressed people need to hear is something about dignity, selfworth, self-respect . .. Jonathan: . .. and self-love. The Bible does speak positively about self-love ... David: What do you mean? Jonathan: Well, when the Pharisees ask Jesus about the greatest commandment, Jesus responds: You shall love the Lord your God with all your heart, soul and mind . .. and you shall love your neighbor as yourself (Matt 22:34-40). For me the message is clear: One cannot love another unless one loves oneself. And one cannot love oneself if one is engaged in the hurtful, negative aspects of pride such as arrogance, conceit, vanity, or haughty superiority. David: Interesting! Nor can we love another if we are engaged in being meek and submissive. Jonathan: Paul makes the same point in reference to love between spouses. A spouse is to love the other even as s/he loves her/himself (Eph 5:33). David: Loving your neighbor as yourselfor your spouse as you love yourself is an important inSight. You are equating pride with loving oneself, and loving oneself is necessary to love another. The church, on the other hand, equates pride with arrogance and conceit. Jonathan: Ah! .. . Now I understand why my folks cringe so much when I tell them how proud I am of them. They are good church people and they equate my pride in them with conceit, arrogance, and vanity when I am thinking in terms of respect, honor, worthiness, and esteem. I also understand my emptiness when they are unable to express their pride in me. Can we change that kind of thinking? Can we really reclaim pride and maintain theological integrity? David: I think so, although not everyone will agree. It will mean looking at things differently. When it comes to doing theology, I'm reminded of what our pastor said in her sermon on Sunday: "Thepurpose of David: Don'tbe so cynical. What the church might grasp and affirm is a new and profoundly biblical understanding of dignity, self-worth, self-respect, selfesteem -the more noble synonyms of pride. The church might modify its understanding of pride based on an understanding of a Word of God that is well known: Love your neighbor as yourself! Or in your words: One cannot love another unless one loves oneself. theology is to point out the pathway to God, rather than to be a barrier to others."3 When we look at pride from only one point of view, albeit biblical, we end up majoring in barriers and minoring in pathways. What you are suggesting, Jonathan, is a new way of thinking about "pride." And in so doing you are pointing out a pathway to God for a people who usually find those pathways filled with barriers. THE DIALOGUE: David and Jonathan explore meanings of pride. Jonathan: Well, I can tell -------------------you, it won't be easy. David: You're right! Reclaiming pride may be an impossible agenda for the church. What may be possible is to invite the people of God to explore a redefinition of pride. Perhaps people can interpret the symbol and gain new inSight. Jonathan: That's easier? David: I don't know, but you have pointed us in the right direction. First of all we have noted that in English as well as in the biblical languages pride has two very different meanings. The Bible chooses to use only one of the meanings directly. Theologically, the church has done the same. It seems not to fathom the higher, more noble meaning. That is especially true when it comes to "Gay Pride." Jonathan: Or gay anything. Jonathan: That's important not only for the church to grasp, but also for bisexual, lesbian, and gay people to grasp. What I find in our community is a 10 of shame, humiliation, guilt, self-contempt, feelings of inadequacy, a lack Of dignity . . . Pointing the Way David: That reminds me of Psalm What are human beings that you are min ful ofthem? Mortals that you carefor then Yet you have made them a little lower tha God and crowned them with glory an honor(Ps 8:4-5). No qualifiers here! The psalmist is speaking of all mortals, a. human beings! That includes us! Th15 is a profound Word of God that calls a . humankind to a new sense of dignity self-worth, self-respect, self-esteem. V";e are made in God's very own image,jus' a smidgen lower. Open Hands 6 Jonathan: Yea! God has made you and me exactly as God intended us to be. David: Yes, God made me a gay man. This Psalm calls me to delight in that knowledge, to rejoice in God's creation of me, to celebrate God. This kind of thinking can provide us with a sense of dignity, self-respect, and wholeness that celebrates God and that is so essential for our well-being, both physical and mental. Jonathan: This kind of thinking, however, is really difficult for many lesbigay people to hear. I know how difficult it was for me to accept my sexuality -and to accept that God created my sexuality. All my life I knew I was different. As I grew older I began to realize what that difference was. I heard the terms queer and faggot, and I knew they meant me. The message I heard the church telling me was those feelings were unnatural and to act on those feelings was sinful. However, I knew I could not change. I rayed God would remove those oughts and feelings from me, but the ore I prayed the stronger they became. Da\-id: God was probably telling you -~mething: My grace is sufficient for you. jonathan: Yes, but at the time I wasn't eHing that message. I felt ashamed. ore than that, I felt dirty, unclean, sino ...... and very lonely, separated from the people 1 loved (l couldn't tell them) and !"rom God (who knew my secret houghts). David: My experience was similar, and I suspect that is true of most gay, bisexual, and lesbian people who come from Christian homes and grow up in the Christian faith. One of two things happens: either we find ourselves deeper and deeper in the closet or we leave the church altogether. Jonathan: Or we take our own lives. David: That's why it's so important for the church to set a new agenda when it comes to pride, particularly "Lesbigay Pride." The church's agenda has to be that of finding a creative way of speak- Summer 1994 ing the Gospel to lesbigay people. We in the church must encourage people to discover who they are in God, to accept themselves as God has made them to be. We must encourage all of us to delight in God's wonderful diversity in creation, to rejoice in our sexuality, to express our sexuality responsibly, and to celebrate the gift that God gives to each one of us. Jonathan: Gift! David: Yes, gift! I believe our sexuality is a precious God-given gift. Whether homosexual or heterosexual or bisexual, our sexuality is a sacred trust from God to be used wisely and responSibly. Sexual bonding is the deepest and most intimate relationship that one can share with another. It is not dirty, unclean, or sinful. It is good, precious, and holy. It is not something to be talked about in secret or joked about in public, but revered and respected as the gift God has given it to be. Jonathan: Ifonly the Church could talk that way! What a difference that could make in the lives of a lot of people regardless of their sexual orientation. There's a wholeness in that language, a healing that we all need to hear ... David: We are all in desperate need of healing, including the church itself. As I said before, I'm not sure if the church is willing to reclaim or reinterpret pride -or even if it can. However, if the church is to survive the post-Christian era, I believe it has to change its approach. It must speak its message in a way the Gospel can be heard. Very few people are listening to the church anymore. For most, the church has lost its integrity. It has no authority. Many believe the church's message is irrelevant. Those more critical say the church is morally bankrupt . . . Jonathan: .. . and have left the institution to find their spirituality elsewhere. David: Yes, and so I want to raise a challenge to all of us still in the church: When it comes to "pride," dare to riskfor the Gospel. Reclaim the word pride, and ifnot the word itself, then at least reclaim its more noble synonyms: dignity, self-worth, self-respect, self-esteem. Reclaim them as avenues toward lOVing yourselves. Help your people, all your people, but especially your gay, lesbian, and bisexual people, to see ourselves as the special creation of God's own making. Bring healing to your people, and especially to us. Tear down the barriers erected by onesided interpretations of pride. Point us on the pathway to God . ... Notes lEd. Note: All biblical references are to the New Revised Standard Version (NRSV) 2Ed . Note: However, see John Fortunato's article, p. 10 for discussion on indirect positive aspects of pride in the Bible. 3The Rev. Elaine Siemsen, Pastor of Berwyn United lutheran Church (ElCA) Berwyn, Illinois, The Holy Trinity, First Sunday after Pentecost, 1994. 7 By C. Martin Davis Saul on the road to Damascus had a blinding encounter with God that altered his life forever (Acts 9). What happened to him on that road was an experience of metanoia (f.!£'tUV01U). M etanoia is a Greek term t~at means repentance: seemg things in a new wa)~ returning, changing in thought or feeling. Because of the dramatic intervention of God in his life, Saul-who-became-Paul was compelled to see Jesus, the world, and himself in a new and different way. He repented. Repentance has been used very effectively to terrorize lesbian, bisexuaL and gay Christians. The church's call to them to repent has traditionally meant a denial of self, a demand for self-loathing, and a "return" to heterosexuality. This misuse of repentance m~st be reJected because it is an expfohatton of the concept of metanoia; it~ has lea denial of the God-initiated a~pect of repentance. Metanoia is our response, but it begins with God reaching out to us. It begins with a cail from a loving and reconciling God. We must reclaim concepts that have been held hostage by one segment of the Christian community. We are obligated to reclaim our Christian vocabulary, particularly when those words convey ideas about grace and love. We need to begin th~«'''> w"ork of freeing our faith ltil anguag~ "')f}!~abylOJ)ian captivity. ., w "",,iF(,;, Repentance is not the enemy! Repentance is not the enemy of gay men, lesbians, and bisexual persons. It is the sign of a loving encounter with a God who seeks reconciliation with every person. For lesbigay persons the metaphor of repentance as metanoia can be pivotal to developing a new vision of self, a new sense of pride. The idea of metanoia recognizes that all 8 humans live in need of constant returning to a more complete and life-giving relationship with God. In its fullest sense repentance is the active, ongoing, God-initiated work of seeing ourselves not as victims or abominations, but as beloved people created in God's image. Metanoia is the process of living and seeing in a new and different way. It is the life-long process of moving from rejection to acceptance, of trading selfloathing for self-esteem, of turning from death to face life. Metanoia/ repentance affirms our gifts and contributions. It rejects the old notl@rlS that homosexuals are outside the iiealm~pf God's grace,a.nd love. It ' means turning away from alife w~ich may be filled wi~~ self-condemnation, shame, secrecy, or the fear of hying life. completely. It may mean turning away ' from expressions of lesbigay sexuality which are life-destructive and life-denying toward expressions oflesbigay sexuality that are life-giving. It means the embracing of self-love and acceptance. It involves a turning around toward the affirmation of our createdness. It leads to a true and positive kind of self-esteem and pride. Repentance, renewal, growth, and pride are inseparable. As our vision is made new, so is our life made new, and thence comes true selfesteem and healthy pride. Repentance for the Marginalized If each person is called by God to turn and see things in a new way, then metanoia/ repentance is particularly apt for all those who have been demonized and marginalized throughout human history. Metanoia is a gloriOUS and life-giving metaphor for seeing a new life marked by the love of God. Metanoia :: our response to God's offer of a COIYplete life: we turn away from demo .. ized images that the church and th world offer us of ourselves; we turn l ward loving images of ourselves as h man beings created in God's image One key element in the concept r metanoia as I am using it deserves a ; nal emphasis. As a metaphor for t e Christian life, metanoia -repentance is not a repudiation ofself. It accepts an affirms that I am the person that Go designed Gust as Saul was the perso God designed). Saul changed his hatefuL hurtful attitudes, his persecuti _ actions, n ot his basic nature Th strength of repentance for lesbians an gay men is that it presumes a God-gi\'e sexuality.! The call to repentance bui upon that gift rather than seeking to char. ( it. In the Revelation to John, God sa: _ "1 am standing at the door, knockm (Rev 3:20). Repentance -metanOla is our response to God's request fa admission to our lives. It is never to late to reclaim, or even redeem, a bib leal concept that has been misused. For lesbians, bisexuals, and gay men lh issue is simply one of willingness. All . takes is a turning around! New life an true pride in self will follow! ~ C. Martin Davis, M.Div., is Vicar of St. Mary the Virgin Episcopal Church in Chattanooga, Tennessee. He alsoserves as Chaplain to the Diocesan Integlity Chapter~ Open Hands GIFT-ED BY PRIDE have frequently had occasion to be thankful for the gifts given to me by my gay and lesbian friends. Some of those gifts are the unique gifts of the individual, but some seem to arise because the person is gay or lesbian. Three of the latter that I can identify are acceptance, gender affirmation, and safety. Acceptance: Because they have had to come to a deep level of self-acceptance to be who they are in a heterosexual society, my gay and lesbian friends are able to be very accepting of me. I was having lunch with Ron and Ray, struggling to articulate some thoughts about the dynamicS of the church where 'e work and hold membership. I wasn't sure whether it was OK to voice what I really thought. "This is going to sound weird .. . " I said. "No," came the qUick reply. "Nothing sounds weird to us." I decided to go ahead and speak my mind. They didn't laugh and they didn't seem to think I was crazy. Ron and Ray probably don't remember that conversation, but I do. As a person who has often felt different for being "too smart" or "too assertive" or "too counterculture" -I find it notable when people accept me for who and what I am. I am grateful for the friends who can support and affirm me, my primary relationship, my parenting, and my work. Gay, lesbian, and bisexual folks have lots of experience with "not fitting in" to SOciety's mold. I imagine it is the process of coming out, of affirming the self in the face of familial, religious, and/or societal rejection, that has fostered the quality of acceptance toward others. I admire these men and women for somehow transforming their own pain and struggles into a gift for someone else. Summer 1994 By April Herron-Sweet Gender Affirmation: My gay/ lesbian friends help me celebrate "beingfemale" and "being male. " They remind me that couples aren't about "two halves making awhole" but about two completein-themselves individuals sharing their life journeys. While we attended the Pacific School of Religion, my husband and I lived in a seminary-owned apartment building. I remember describing to someone how I was frequently in and out of my next door neighbors' apartment and how we enjoyed each others' company. She also knew my neighbors, Dawn and Carla. "Oh!" she said, "Isn't all that womanspace wonderful!" I hadn't thought of it that way before, but she was right. In fact, we had a running joke that their apartment was so woman-oriented that the toilet seat would not stay propped up! Their apartment was a relaxing and affirming and fun place to spend time. In addition, Dawn and Carla were living examples that women could indeed fix cars, wear make-up, work, study, paint, write, cook, build shelves, make dolls, and train a cat to wear a leash! It is my impression that same-sex couples experience the same range of issues (money, time, communication, sex, in-laws, etc.)· that heterosexual couples do. It is also my observation that they can perform all the same functions and tasks of maintaining a household and a relationship. Finally, I observe that each couple, gay or non-gay, accomplishes this in their own unique way. Something about a woman committed to sharing her life with a woman speaks to me of the goodness of being female. Something about a man committed to sharing his life with a man speaks to me of the goodness of being male. "God created them male and female ... and it was very good." Safety: The safe space and nonthreatening physical affection offered to me by my lesbian and gayfriends have been instrumental in my healing and growth process. My friend Dwight and I always greet each other with a warm hug and a kiss. It is the same hug and kiss whether we are in the narthex after worship or in the privacy of one of our homes. This greeting is about good will and affection, not about sex. In a world where women's bodies are commonly used as a marketing tool, where pornography has confused sex with violence, and where even little children are not safe from adult sexual advances, it is restorative to be able to exchange signs of affection with friends and not worry that they will be interpreted as sexual advances. As I work toward becoming a whole and healthy human being, I have had much to learn about what it means to be "embodied." The gay and lesbian communities have been among my teachers. So, thank you friends, for learning to be comfortable with and to celebrate your identity. You have given me gifts of great value. T April Herron-Sweet is co-pastor, with her husband Andy, oj the PaciJic Beach United Methodist Church in San Diego, California. They have been subscribers to Open Hands since 1987. 9 ---- ------------ -------------------------------- -- --------------------------- ---- --------------- --------- ----- ----------------------- - -- --------- Christians have been taught for generations that pride is the "queen" of The Seven Deadly Sins. Sacred scripture describes pride as being arrogant or "puffed up." Pride leads to boasting, self-centeredness, vanity, haughtiness, snobbery, and smugness. All of these, we are warned, radically restrict our spiritual vista and thus separate us from God. The root of this theological conviction is the biblical admonition: To God be the glory. Homage for the goodness of creation -including the goodness of humankind -should ultimately be given, we are cautioned, to God and God alone. Pride as defined above is like the worship of idols. It diverts our rightful adoration of God to that which is not God (in this case, ourselves). Attempting to be like God, as the paradigmatic story of Adam and Eve was intended to teach, is humankind's undoing. Over the years this meaning of pride was extended in some Christian circles to include such behaviors and attitudes as rejoicing in a personal accomplishment, basking in a victory, or needing any affirmation or approval at all. Any excitement about one's achievements or one's self began to be defined as prideful. In these church traditions exemplary "Christian" behavior came to be viewed as utter self-effacement. This left the faithful with a radical (and destructive) dichotomy: all the goodness of creation was to be attributed to God; all the sin to us. This expanded concept of pride is a destructive perversion of the traditional Christian doctrine. Fostering basic pride is central to the spiritual upbuilding of God's people, especially those who are marginalized: in the case at hand, gay and lesbian people. This article explores a way to repair the damage that the exaggerated , negative concept of pride has wreaked on gay and -.. --.-..-----..-~---~ ~-..--..-----------------~---- ----------------- -------_.. ---------------------_....... ~~ ~ A Therapist's View By John E. Fortunato lesbian people as individuals and as a community. The work of Heinz Kohut, the father of self-psychology, is relied upon in part to remedy the bloated, negative notion of pride. l Self psychology (a branch of psychoanalytic psychology) focuses on the development and sustenance of a cohesive, robust, and vibrant self as central to psychological wellness. This makes room for in fact, requires -h ealthy pride. The Roots of Pride The etymology of the word pride is obscure, but it may be related to the words prize and praise. Whether or no· these words are connected historically however, they are linked functionallJ. One develops healthy pride by bein prized and praised. One develops a solid and vital self by being valued for who one is and by having one's accom· plishments lauded. In fact, praise is cru· cial for the development of a norma. healthy person. A small child sits on the floor dra\ . ing with crayons. She finishes, piCks herself up and, with artwork in han runs to her mother. "Mommy, momrr., look!" she shouts gleefully. No one . hope) would fault the mother for la .. ishing admiration on the child for he artistry. "Oh honey! that's a beautir .. tree. Are these apples?" "Yup." "Arl there's the sun!" "Yup." "Is this a b ~ up here?" "Uh-huh." "Listen," says mo "could you drav,l me a big bird now,j .: like this one only as big as the who paper?" "OK!" says the child excited. as she returns to her 'studio.' What has happened here? The ch' has "grown a bit of self." She got from the floor an artist with some se doubt as to her talent and skill; she s . down again with a more solid perce· tion of herself as "good at drawing.". it takes, of course, is several million these kinds of interactions in vario Open Hand_ 10 spheres of her life between her current age and eighteen for this little child to reach adulthood ready to greet the world ith her feet firmly planted and an opmism that she will be able to cope with 'hatever life dishes up. \Vhat Kohut helped us see is that we eed affirming, supportive "others" in ur lives from cradle to grave. His noon was in contrast to many other hools of psychology emerging in this entury. Others defined the ultimate boal of psychological development as self-sufficiency, independence, or aunomy' Kohut disagreed. We become and remain solid, integrated, dynamic eople, he observed, in interaction with ers. It is in such positively reinforc.nterchanges that we know our giftess, our wholeness, our aliveness. :here is, therefore, no need to apolo:..:e for needing affirmation at any age. 'ptural Antidotes one searches scripture u~ing words ke pride, proud, self-esteem, or self-pect, the references are uniformly eQatl\'e. "When pride comes, then comes 'b.-ace; but wisdom is with the humble" o\' 11:22). "Pride goes beJore destruc, and a haughty spirit beJore a JaIl " o\' 16:18). And in the words of the .~gnificat: "God has shown strength oj ~; God has scattered the proud in the 19hts oJtheirhearts" (Lk 1:51). These ect references to pride might lead and have led) to a wholesale condemanon of any kind of pride. On the other hand, if one searches ripture for positive images using '-rds like man (in its older generic sense), human, or humankind, a differem picture emerges. Ample antidotes eXIst in scripture to a toxic, overblown oncept of pride: "Let us make human1d in our image, according to our likecss . .. " (Gen 1:26). "When God created .lmlankind, he made them in the likeness if God. Male and female he created them, d he blessed them and named them 'huankind' when they were created" (Gen 5:2). "[ praise you, [0 Godl,for [ am Jearlly and wonderJully made" (Ps 139: 14). You have made them for a little while ower than the angels; you have crowned em with glory and honor subjecting all ings under their feet" (Heb 2:7-8). Summer 1994 What do these scriptures, and many more like them, demonstrate? These scriptures take for granted that children of God are entitled to experience a basic sense of worth simply because God created us. While we still are never to forget that all being ultimately derives from God's gracious creativity, we are fully within our human rights to bask in the gifts and graces God has given us as God's progeny. Just as a child gains a vicarious sense of self-esteem by acclaiming to peers, "My dad can do anything!" or "My mom is the most talented woman in the world!" so too can we without apology revel in the human dignity that comes of being birthed by God. "Our heavenly Papa (Abba) made everything there is!" "Hear, 0 Israel, Yahweh, our God is the only God!" Another implicit notion in the scriptures quoted above is the communal nature of basic human pride. It is as God's people -as the New Jerusalem that we gain human dignity. God calls us out as a community to be "a light to enlighten the nations." Adulthood Pride Defidency Gay and lesbian psychotherapists generally agree that the most common personality disorder seen among gay and lesbian clients is pathological narcissism. This is perhaps most succinctly characterized as a dysfunctional preoccupation with one's self and a marked oversensitivity to criticism or lack of affirmation. Some caricatures of gay people might help us grasp this: the flamboyant 'queen' obsessed with his appearance, who shrieks at the bathroom sink, "I can't do a thing with my hair!"; the prima donna actor who throws a fit when the director offers even a minuscule criticism of the thespian's perfonnance; or the wounded lover who wails aCCUSingly, "But if she loved me she would know what I need." Most stereotypes of gay men and lesbians are based on such extreme forms of behavior. As with most stereotypes, the cliche has some basis in reality. Though exhibited in many ways and levels of severity, some gay and lesbian people are plagued by disabling selfpreoccupation and the inability to tolerate even valid, gentle criticism. Most of the rest of us are at least fragile in this area. What does this mean? Well first, let's be clear about what it does not mean. Psychoanalytic therapists before the seventies routinely saw this elevated level of pathological narcissism in the gay community as evidence that homosexuality itself was a personality disorder. It never occurred What is a pride deficiency? Can the church help repair it? to them, because of the ingrained homophobia of the times, that they were fallaciously construing an effect of social oppression as a symp tom of innate mental dysfunction. To grasp the absurdity of their illogical inference, consider the follOWing. It might be shown that many Jews who survived Nazi Germany are overly watchful and fearful that others are spying on them or fomenting plots against them. Those behaviors might lead to a diagnosis of paranoid personality disorder. How would we view this? First, it is doubtful that anyone would blame such people for their paranoia . Considering what they went through, such fear and distrust would be easily appreciated and compassionately treated. But more to the point, would anyone then conclude that being Jewish was itself a personality disorder? In the same way, the higher incidence of narcissistic disorder in the gay and lesbian community in no way suggests that homosexuality itself is a mental disorder. We will also see shortly that it is quite understandable. The religious right is still fond of using narcissistic disorder among lesbian and gay people as evidence of the sickness and sinfulness of homosexuality. They often take this a step farther and contend that loving someone of the same sex is no more than a narcissistic attempt to love oneself. Only in a theoretical vacuum could such hare-brained psychologizing persist. Anyone who kn ows even a few gay and lesbian couples will attest to the high frequency more II." 11 with which we make utterly non-mirroring matches. Developmentally, pathological narcissism results when people have been deprived of adequate empathy, mirroring, and nurturing during formative periods oftheir lives. Persons who reach adulthood with depleted, fragmented selves are: (a) those who have been rejected outright by parents, other significant adults, and peers during childhood and adolescence; (b) those emotionally neglected or deprived of the attention all children deserve; (c) those who have experienced selective disapproval for some of their character traits and behaviors; and (d) those who have been chronically, naggingly, and pervasively criticized by parents and others. We do not feel we are created "a little lower than the angels". .. "crowned with glory and honor." It is not hard to see the implications of such developmental conditions for the lives of gay and lesbian people. Most of us who are gay and lesbian, have to invent ourselves from scratch in relation to our sexuality. Few if any of us grow up in an environment which actively supports and nurtures gay or lesbian sexuality. Furthermore, certain personality traits often associated with emerging homosexual orientation appear at a very early age. Boys are labeled as "sissies"; girls are tagged as "tomboys." When a girl wants to play baseball or a boy wants to sew, parents sometirp.es react negatively, either criticizing the child for these behaviors or simply (and often unconsciously) emotionally withdrawing from the child. Equally likely is the marginalization of such boys and girls by their peers. All of these common experiences of gay and lesbian people predispose us to disorders of the self later on. What is lacking during these crucial developmental years for gay and lesbian people is adequate praise. What emerging gay and lesbian children and adolescents end up yearning for is being prized simply for who we are in all of our differentness. In other words, we often reach adulthood with a serious pride deficiency. We lack pride that only could have been engendered through rich, satisfying relationships between us (in our particular wholeness) and significant adults and peers. In Christian language, many gay and lesbian people reach adulthood lacking a basic sense of human dignity that stems simply from being who God created us to be. We do not feel we are created "a little lower than the angels" or that we are "crowned with glory and honor." We do not begin our adult lives confident about our dignity as sons and daughters of Almighty God. Overcoming Pride Defidency W hen adult gay and lesbian people come to a therapist and the therapist assesses that what needs to be healed is narcissistic disorder, the clinician's job is clear. For a long initial period of the therapy -perhaps even years -the primary task is to create a rich empathic environment. This environment must ensure that the client feels attended to, has confidence that he is being taken seriously, experiences understanding of her perceptions of herself and her world, and senses that the therapist affirms him in whatever sectors of his self are frail and need to be supported in growth. Said another way, the therapist must, through prizing and praise, help the client develop a sense of pride in his or her new and more robust self, a self that fully integrates the client's sexual orientation. Does a person with pride defiCiency always need a therapist? Therapy is sometimes no more than a microcosm of life. It is, in part, a little pressure cooker in which clients can work through issues -a milieu in which they can grow psychologically and spiritually -more quickly and more intensely than they might do in the company of good, caring, and attentive friends and pastors. Often the support that is needed for such growth is inappropriate to ask of friends. Often issues or pieces of the person's history that need to be unpacked are too embarrassing for a client to share with companions. Sometimes, the sectors of the self clients seek to have healed, in their complexity or fragility, exceed the curath competence of good friends. Then J therapeutic relationship may be mor appropriate and helpful. However, ther· is much that a therapist does that ca be done by any supportive person in client's environment. It is unquestionably possible for an;one to be supportive of friends or p rishioners; to reassure them when the need to be reminded of their worth, ta'ents, and goodness; to praise the""' when their self-confidence flags or the engage in self-denigration so typical those with self deficits. No special tra., ing is required for such expressions friendship or pastoral care, If friends or parishioners are partlc larly needy on these fronts , it is of e tiring continually to shore them Because of adverse cultural conditic ing, we also have a tendency, when person seems to crave attention or a proval, to reactively withhold posi : reinforcement (e.g., "Listen to her, too ing her own horn!" "Fishing for a co"'" pliment?" "He constantly needs to stroked!"). But no one said being a g friend or a pastor was effortless. Jus a good mother lavishes praise 0 child's crayon drawings no matter h many of them are presented for a lades, anyone is capable of lifting u friend when she's down or tellin friend who's engaging in psycholog, self-abuse that he is wonderful -e" if this process needs to be repeated ten and over many years. Why the Public Displays? H eterose~u.al people, even ~elat gay-posltlve ones, sometlmes why gay and lesbian people need to a "Pride" event each year. We must tribute some of this discomfort with rand Lesbian Pride Week to remna of homophobia. Such skepticism ten a covert way of saying, "It's fine \I,~ ' me if you're gay or lesbian~ just do"'" remind me of it, OK?" We also ha . attribute some of this negativism a Pride Week to our cultural preju ' against even "good pride": "Greatl : glad you feel good about yourself a. lesbian, but do you need the w . world to jump up and down over : ~ The response to these plaints sh now be obvious. Gay and lesblaL Open Hands 12 ople, almost without exception, reach thood not having had adequately nned our sexuality as good, gifted, and a worthy expression of human nareo Instead, most of us reach the age :-majority with at least the sexual secof our selves fragile, segregated from e rest of our personalities, and in desate need of affirmation. This did not pen because of any intrinsic weakess in gay or lesbian people. It hapened because we are routinely de:ed of the rich empathic, supportive ationships and social structures afng sexual identity that are routinely rded heterosexual women and men. n order for these deficits to heal, gay lesbian people almost always need roceed through some remedial peof heightened self-affirmation and seeking of public affirmation of our al identity. For a while, this need . seem (by public standards) "excesbut is this any different from the sses adolescent heterosexual boys girls pass through during puberty -.... ey try to come to grips with their rn,ing sexual selves? The difference, rse, is that gay and lesbian people traverse this terrain late, and the tated behavior of this part of their "~ey sometimes seems "unbecomror adults. From a psychological of view, of course, a therapist re-when clients reach this developal stage, no matter what their age. .. _s and pastors might also rejoice. '~id being judgmental, it may help mnk of these endeavors as "remeride- building." •.•15 immoderate preoccupation with 5 sexuality, if adequately attended . therapist, pastors, and friends, ually diminishes. I can speak to --ersonally. At age twenty-five, I was dy in-your-face gay activist. At age "-seven, I believe I'm much more ow. As I frequently say these days en I speak publicly, "In my twenties ng the 1970s, proclaiming 'Gay is .' was required for political correct5S ~owin my late forties during the s, I would say this: some days, gay --reat; some days, gay is dreadful; and st days, it's just another one of those b S." Please do not conclude that I am lag all gay and lesbian activism as the excessive acting out of self-affirmation. However, the most effective lesbian and gay activists I have known are those who have worked through whatever blinding rage they had. They are free then to harness all their gifts and graces to help spread the part of the Good News illuminated by the lives of God's gay and lesbian children. Groups like Queer Nation and Act Up, I am convinced, induce much more reactionary backlash than empathy. While their confrontational tactics may be emotionally satisfying for them in the short run, I fail to see their usefulness in changing society's attitude toward gay and lesbian people. Our differences may lie in the reality that, as a Christian, I tend to approach these matters with the hope of reconciliation rather than victory. A Call to the Church G a~ and lesbian people often need copious amounts of remedial praise; they need to be prized for who they are in their wholeness. This can only be accomplished in meaningful, mutually affirming relationships with others. The Church is perhaps the most potent environment in which that can happen. God calls us to be "a people" "the New Jerusalem" -God's witnesses oflove in the world. Jesus' example and exhortations made clear that we are to exclude none from God's realm. Only through such unconditional affinnation can gay and lesbian people experience the healthy pride that is the rightful heritage of all of God's sons and daughters. T Notes lHeinz Kohut, The Restoration of the Self. (Madison, WI: International Universities Press, 1977). John E. Fortunato has been a Pastoral Psychologist and Spiritual Directorfor twentytwo years. He currently works as a Chaplain with the AIDS Pastoral Care Network of Chicago. He is the author of a number of articles and two books, Embracing the Exile: Healing Journeys of Gay Christians and AIDS: The Spiritual Dilemma. SIN AGAINST THE HOLY SPIRIT, GIVER OF ALL GOOD GIFTS -ORI WILL NOT BE DIS-GRACED Of all the gifts you have to give, o Holy spirit, you could have made a better choice for me. A proper gift-Wisdom to discern your mind, Insight to foretell your way, A body tuned to rhythms of the moon. But no, you chose to give me this, a gift so many say I ought to throwaway or bear as if it were a curse. If this one gift you choose to give, oHoly Spirit, I choose to take it now and serveNo better choice for me! The curse invoked by those who say we ought to throw your gifts away lies buried in their graves- But worse still if I should hoard my gift to Hell. Copyright 1993 by Harvey Manchester, Jr. Used with permission. Harvey Manchester, jr.,is a United Methodist from the Peninsula-Delaware Conference. This poem was written at the 1993 Reconciling Congregations Convocation. mer 1994 13 How much do you know about gay and lesbian history? Why should you know it? From one generation to another, lesbian and gay people have been isolated from one another, from those who are our people. This happens because we who are lesbian and gay find ourselves in each generation in the midst of families which are predominantly heterosexual and who either don't know gay history or won't pass it on to us as we are growing up. We remain isolated from one another and from the shared stories of how our elders and ancestors have survived. As I listen to the coming out discernment process of my gay brothers and lesbian sisters, and indeed, to my own story, I am aware that we as a tribe -as a people -have been erased throughout history. When I ask participants in anti-homophobia workshops about what they learned about gay and lesbian people when they were growing up, usually the group is silent or says "nothing." Yet, with some unpacking, each group becomes aware that while they learned nothing positive about gay Ilesbian history, leaders, or culture, they informally learned many myths and stereotypes about us. In this brief article, I want to explore with you two pieces of our history which help to reinforce the need for all of us to reclaim gay and lesbian history. We must do so ifwe are to reclaim our pride. Faggots The word "faggot" comes from the medieval times. It literally means a small bundle of sticks. These faggots, bundles of sticks, were affixed to the clothing of the women who were called witches and to the clothing of the men who loved other men. That is how they were torched and burned at the stake . Use of the put-down epithet "faggot" today implies that lesbian and gay people are nothing more than fod for fire. Disposable. Non-human. 1 In the late 1800s a German mar. the name of Magnus Hirschfeld es lished the Institute of Sexology in G many. The lists of people in this m ment were used for the destruction gay and lesbian people by the Nazi pc ers in World War II. One W.W.II e photograph many of us have seen history books shows a tower of bo . being burned by the Nazis. What '. seldom learned is that the mound books was from the library of the In . tute of Sexology. Pink Triangles The symbol of the pink triang e the one that gay and lesb people -my people -were forced wear as insignia in the Nazi dea camps. The pink triangle was simila!" the yellow star of David which Jews \ . forced to sew on their clothing. So . 250,000 and perhaps as many 500,000 gay people were put to dea in those Nazi camps, along with rna more Jews, many Gypsies, and m others.2 Today the lesbigay community reclaimed the pink triangle as a syrr: of solidarity' with our people throuo out time. We wear it to remind ourse. and others of what happened in .' holocaust so that such mass destr tion of our people, or any people, m never happen again. For me the saddest learning from period of our gay and lesbian histor;' that when the allied troops came to .. , lease the prisoners from the concent!" . tion camps at the end of World v.. ar those wearing pink triangles were co ' sidered criminals and were left incar, cerated.) Open Hands 14 hese pieces of history illustrate the importance of r-~·.t!ing and understanding Sbtan and gay history. It is imant not only for lesbigay ple, but also for non-gay ple to remember the op-~ ssion which has occurred -he past. Remembering our helps us to gain insights into e lesbigay community's culture ay The teaching of gay and leshistory should be included in the ational classes of welcoming conations in every denomination to break the cycle of oppression. Such ation needs to be repeated regu. so that new members and espe.,"our children learn about gay and an history. Historical background :'. essential tool for all who wish to d on the side of justice for lesbian gay people today in church and etr -, re Gordon, "What Do We Say When Hear 'Faggot'?" Interracial Books For ren Bulletin 14 (No. 3-4):25. 'Additional InJormation About the HoloI" a pamphlet distributed by Chai st:'les and the Detroit Area Gay-Lesbian cil. Also see Richard Cleaver and _~la Myers, eds., A Certain Terror: rosexism, Militarism, Violence & 1ge (Arm Arbor: American Friends SerCommittee, 1993). ard Plant, The Pink Triangle: The Nazi Against Homosex uals by (New York: ~:. Holt & Co., 1986). This article was Thanks to Presbyterians for adapted Jrom a presenLesbian and Gay Concerns and tation given at the 1992 Lindsay Biddle for the idea beLutheran Human Relations hind this sketch. The triangle with Association Summer Institute the Star of David/shoot of Jesse (Isa in Minneapolis at Augsburg Col11) and the one with prison stripes are lege. It was Jirst printed in Vansketched from a large banner used at a guard, Fall 1992. It is used with perworship service led by PLGC during Genmission oj Vanguard, Lutheran eral Assembly in 7993 in Orlando, Florida. Human Relations Association, 2703 N. Sherman Blvd., Milwaukee, WI 53210. Anita C. Hill is an openly lesbian woman serving as a Pastoral Minister of St. Paul-Reformation Lutheran Church in St. Paul, Minnesota (the first Lutheran Reconciled in Christ congregation). She has been a member of the ELCA's Task Force on Human Sexuality since 1989. RIDE IS A FACE-LIFTING PROCESS ps respect is what gays and lesbians really seek -the unambiguous affirmation they need fear no longer. The Latin root of the word respect suggests that it is slght into the worth of another." But there is a far more moving word image in . Testament Greek. Respect is "prosopolepsia," a putting together of "proposon" e) and "lambanein" (to lift). The image is of a person whose face is bowed to the nd in humility being lifted by another in recognition and esteem. The scriptures Ke clear that God lifts all faces! Anonymous, adapted. ........mmer 1994 15 A glance at national"pride" events before and affer Stonewall Photo: Carlton Elliott Smith INCLUSIVITY: The Christian message is visible at the Stonewall 25 parade. 1979 1970 Sources: Warren J. Blumenfeld & Diane Raymond. Looking at Gayand Lesbian Life. Martin Duberman. Stonewall. Jonathan Katz. Gay American History. 1965 1969 The Stonewall Inn Resistance occurs on June 28th in New York City when patrons of the mafia-owned gay bar fight police who had routinely been raiding the bar. The Mattachine Society starts an event called "Annual Reminder" for gay and lesbian people in Philadelphia on July 4th. Wearing conventional clothing, participants engage in peaceful picketing at Independence Hall. Annual "Reminder Events" continue through 1969 The First Annual Christopher Street Liberation Day Parade is held onJune 28th in New York City to commemorate the Stonewall riots. This event replaces the Annual Reminder event in Philadelphia. Parallel Gay and Lesbian Pride Parades spring up across the country during the 1970s, usually held the last Sunday oj June to commemorate Stonewall. Open Hands 16 1994 1993 The Second National March on Washington on October 11th draws well over 500,000 people to the nation's capitol for pridefilled festivities and lobbying activities. October 11 th is established as Annual National Coming Out Day to commemorate the Second March on Washington and to encourage persons to take additional steps in coming out and claiming their lesbigay identity proudly. National Stonewall 25 Festivities are held in New York City during late June, culminating in a huge march onJune 26 that drew upwards of one million people. These festivities celebrate the 25th anniversary of the Stonewall The Third National March on Resistance, now considered the Washington on April 25 draws beginning of the modern lesalmost a million people to the bigay rights movement, or at least national capitol for another its transforming moment. round of pride-filled festivities and lobbying activities. Proud through the Years As a teenager and young adult, I attended Central Methodist Church in Phoenix, Arizona with Dr. Charles Kendall as my pastor and where I often heard the words of Bishop Gerald Kennedy. I was very proud to be a Methodist. I was proud of the faith stands and leadership these men took on social issues, such as racism, internment ofJapanese-Americans, American Indians, labor, etc. My heritage and experience as a United Methodist was faith in God, family involvement in the church, service, and social justice. During those years, I had no conscious knowledge that I am a lesbian. Discovering my sexual orientation at age fifty did not negate my United Methodist membership or my faith in God. Even though in 1972 some words got into the United Methodist Discipline that are wrong about homosexuality and that are painful to lesbians, gay men, and their families and friends, I am sure they will be changed -and I am still proud today to be a United Methodist. I am proud of the strong witness of Affirmation, United Methodists for Lesbian, Gay and Bisexual Concerns, and of the strong stance of each Reconciling Congregation. And I am proud of the commitment of Wesley UMC in Fresno who celebrated their tenth anniversary as a Reconciling Congregation by dedicating a stained glass window, and of the California-Nevada Annual Conference (a Reconciling Conference), and of Bishop Melvin Talbert who has made his feelings known publicly about homosexuality. Yes! Jeanne Barnett is Director of Administration for the CA-NV Annual Conference Capital Campaign, Co-Spokesperson for National Affirmation, CCOM Vice-Chair, District Lay Leader, and St. Marks' United Methodist (Sacramento) Administrative Board Chair. Jeanne was a member of the denominational Committee to Study Homosexuality. mer 1994 17 O nJune 26, an already luminous day in Manhattan was made even brighter by the mile-long rainbow flag, focal point of the 25th anniversary of the Stonewall rebellion. As wide as First Avenue itself, the enlarged symbol ofdiversity among lesbians, gay men, bisexual people, and transgender people glided down side streets, held taut by flagbearers in the midst ofcheering thousands. This year's Stonewall commemoration focused on human rights and lesbigay pride. Such serious events, as well as more carefree celebrations, offer churches a chance to be prophetic witnesses in the world, to stand in solidarity with their gay and lesbian members, and to affirm their hopes for the future. "It's the one time you can say 'pride' and it's not a deadly sin," said Richard Barrios, 39. For him an event like Stonewall 25 "celebrates equality and inclusion of all people." Barrios, a member of St. Paul and St. Andrew United Methodist Church in uptown Manhattan, was part of that congregation's contingent at the march. He and his fellow church members reflected on the significance ofpride in their lives as they assembled with other religious/ spiritual groups on East 39th Street before joining in on the parade. "Pride is linked to self-esteem being proud that God has made us who we are," said Francesca Rhys, 30. "What God created, God said was good," added Diane Allen, 35, "so we can really delight in the fact that God is proud of us." Even in the midst of the joy of being surrounded by tens of thousands of Stonewall 25: The Church Was There! By Carlton Elliott Smith andJesus' expelling the moneychangers fro . the temple. Like Gospel record ofJes the Stonewall patr were reacting in !" teous anger to injus Both Jesus and . Stonewallers were e' . tive in bringing an e to oppression. Perh most significantly, b PRIDE STRETCHED OUT: A mile-long banner is a highlight of Jesus and the Sto Stonewall 25. wallers created hea brothers, sisters, and friends no one seemed to have forgotten the obstacles to pride in their lives. For Bishop Otis Charles, who was the Episcopal Bishop of Utah before his retirement, support was hard to come by as a gay minister who felt compelled to stay closeted. "I knew there were other people like me," said Charles of his early days in ministry; "but there was always a subtle intimidation that you would be excluded if you ever came out, and I did see that happen." In a letter addressed to his fellow bishops last fall, Charles made his sexual orientation known. After living some forty-five years with an internalized sense that his life was inherently wrong, he realized that the "only way I can serve God is to be who I am." Gay pride events offer more than affirmation ofindividuals, however. They can also be seen as extensions of other important social issues on which the church has provided leadership, such as women's rights and civil rights. Stonewall, as it relates to ethnicity, is an important reminder of this fact. Little did the impoverished Latino and African Am erican youngsters at the bar know twenty-five years ago that their protest against police harassment would start a three-day riot and launch a movement that continues to reverberate around the globe. Some parallels exist between the Stonewall riots IN SOLIDARITY: An Open and Affirming congregation in New York joins in the Stonewall 25 parade. spaces for hurting people: Jesus thro the healing touch of his hands and e Stonewallers by providing the foundation for the precious liberties some lesbians and gay men have today. Not surprisingly; today those mos' at risk of being lost to violence and 0 neglect on the sexual-orientation frinbe are those who are additionaL, marginalized because of age, gender race, class, and other factors. The e negative effects are heightened \vhe placed in the context of those nation: where lesbians and gay men are less organized and less visible than in t! e United States. For this reason the organizers of Stonewall 25 chose to ha\'e e countless thousand participants mar . on the United Nations in a show of fo on behalf of their counterparts in 0 countries. Just as at Stonewall 25 U.s. les and gay men showed their so' with those in other countr e churches can show support of the. gay and lesbian members at gay events. Although heterosexual (as others at the parade), Dale Fische of Sayville Congregational C Church of Christ on Long Island . York, came to show his solidarity. his homosexual friends. "It's a hu a rights issue," said Fischer. "Whether ;'0 are gay or straight, black or white, bro \Tor red, the saying is true . . . Until everyone is free, no one is free." For some people a gay pride celebration is one of the few places where the) feel a sense of self-worth and security. Open Hands 18 GHLY VISIBLE: Gay and Lesbian church members marched e Stonewall 25 parade. Hip," an Atlanta resident who is date for ministry in the Lutheran n, chose to stay anonymous for at his career might be jeopardized .ng openly gay. Ironically, he rethe relative invisibility of lesbiand gay men. "A lot of middle"icans don't realize that there are a hurch people who are homosexue said. '0 days before the march to , ited Nations lesbian and ristians and their friends hands and tied a rainbowribbon around the InterCenter, protesting hy.sy and homophobia in '___"'H~:ne churches. Commonly the "God Box," the upper attan building is home to 'ational Council of Churchmany mainline Protestant inations. 'e are here to open people's "HANDS AROUND THE GOD·BOX": A demonstration led by MCC encircles the Interchurch Center. tional Council has taKen no action and denied it observer status. Even though her organization will not admit the Metropolitan Community Church as a member, the Rev. Joan Brown Campbell, executive secretary of the National Council of Churches, was among those who encircled the Interchurch Center as a sign of general support for lesbian and gays. "Our churches are very united on civil rights for gays and lesbians and there are places where we can be supportive," said Campbell. "We don't go as far as the MCC wants us to go but there is a fair distance that we can go and that needs to be made visible." -and hearts and let God -f the Box," the Rev. ge Cherry told the 200 people "ed at the west entrance of the ... g during a noontime demonstraubbed "Hands Around the God Cherry is the national Field Di!' of Ecumenical Witness and Minof the Universal Fellowship of politan Community Churches, .imarily gay and lesbian denomiwhich organized the demonstraMetropolitan Community rches, which claim 32,000 mem_ m sixteen countries, first applied .embership in the National Counrteen years ago. Since then, the Namer 1994 With the exception of the United Church of Christ the mainline denominations that maintain offices in the Interchurch Center ban lesbians and gay men from ordained ministry and officially prohibit same-sex commitment ceremonies -two of the issues most important to openly homosexual church members . Before wrapping the building with a protest ribbon lesbian and gay clergy from several churches recited a litany of complaints including denial of access, violence, and trauma visited on homosexual church members because of their sexual orientation. "This is not a civil rights struggle, it is a moral struggle," the Rev. Nancy Wilson of the Los Angeles Metropolitan Community Church told the assembly. Frances Allen, an employee of the United Methodist ecumenical office who watched at an entrance of the Interchurch Center, said she enjoyed the energy of the demonstration but would rather the churches continue their restrictions on the inclusion of homosexual persons. "1 think a line should be drawn," Allen said. "1 don't want the church to change." After the demonstration, some of the participants went to meet with officials of various denominations to discuss the concerns of lesbian and gay people. To luis Callabro, a visiting layman from Oregon who serves on the board of directors for the United Methodist ecumenical agency, such protests are painful but inevitable. "It has to continue to happen to bring attention to equality issues for all people," Callabro said. lesbians and gay pride events also point to a brighter future one in which men in Cuba are not jailed for being gay, lesbians in small-town Mississippi are not harassed by their neighbors, and sexual orientation is not a criteria for church membership, marriage, or ministry. As he marched across 59th Street toward Central Park for the culminating rally, Robert Gibeling, program executive for Lutherans Concerned (the tradition's gay/ lesbian caucus) shared his excitement for the promise that being proud holds for lesbians and gay men. "We have the wonderful message of God's love that needs to be told," said Gibeling. "We have to reinforce that."~ Photos: Carlton Elliott Smith Carlton Elliott Smith recently completed a one-year writing fellowship at Religious News Service in New York . A graduate of Howard University School ofDivinity, he is now serving on the board of directors for the AIDS National Interfaith Network. 19 THANK GOD fOR THE SPIRIT Of STONEWALL By Howard B.Warren, Jr. As we approached Stonewall 25 my spirit joyfully sang, "Come out, Come out as much as you can." W hat a difference these last twenty-five years have made in encouraging me to leave my casket/closet. I lived in New York in the late 1960s and early 1970s. I was more of a street person than a bar person and never had been inside the Stonewall Inn. Although the evening police raid and gay protest on June 28, 1969 did not make the news, a friend called me. The next morning I went to Sheridan Square and stood silent yet proud watching the crowd protest. From across the street I saw drag queens and Latinos dancing, shouting, and forming conga lines. However, the gay people I knew (the three-piece suit folks) weren't there. So I stayed lonely and mute across the street, yet filled with SILENT pride. Over the next five years I participated in the Gay Activist Alliance Firehouse dances, National Gay Task Force, Gay Academic Union, Lambda Legal Defense Fund, and Gay Support Group. For the first time in my life I put wallto-wall windows in my closet. My sense of gay pride was deepened by the emergence of the gay and lesbian press and the many organizations as we assertively spoke out and marched out. In my picture window closet, I developed deeper relationships with gay men rather than just anonymous sex. Despite the picture windows, however, I was still in a casket/closet. It took me nineteen years to gradually open that casket/closet door. For six years now I have been breathing the strong active spirit-air of open lesbian and gay pride. Reflections on Stonewall 25 My eyes filled with tears as I waited for the ten days of Stonewall 25. How wonderful it was to be able to be fully involved in all the events: marching, speaking, politicking, acting up. How exciting it was to be identifying fully with all of the subgroups that compose our Lavender People. My threepiece suit (rarely worn now) no longer separated me from the inclusive love I felt for all our wonderful spectrum of folks. As I sat at the Opening Ceremony of the Lesbian/ Gay Games, I was overwhelmed by the feelings of God's pride that so many of our people in this decade have the opportunity to hear, grow, meet together, and celebrate homosexual orientation as a gift of God to be fully lived. What tears of joy I found as I sometimes stood and sometimes marched for seven hours with the sign: God damn the Presbyterians and other denominations when they use the Bible as a weapon rather than a welcome to Lesbians, Gays and Bisexuals."So many individuals smiled, said thank you, put a thumb up, gave the peace symbol or the sign language for peace. Whole groups stopped, broke ranks, and yelled thanks for a sign which says God welcomes them. How thankful I am to see this anniversary. We will walk tall with our heads held high making sure that there will never be a Stranger at the Gate -alone, afraid, wanting to be included. In this decade we will together build the Rainbow of Inclusion in our church bodies. Changes and Growth I have observed many changes over the years. One growth that has occurred in the twenty-five years since the Stonewall rebellion is that so many of us are now fully accepting of the wonderful diversity of the Lavender People. Also, no longer are lesbian women absent. In the early years, many lesbians who refused to let gay males treat them as heterosexual males treat them took their skills and talents elsewhere. Thank God neither the sexism nor the separatism is as true today. Photo: Matthew C. Kryger, Indianapolis S a' SPEAKI NG OUT: Howard joins the parade. Nudge The Spirit of Pride If you haven't begun the process of coming out, give yourself a nudge. Coming out is a process. Take the first small step or the next larger step. Spiri is breath -the basis of life. Our sexua: orientation is a key part of our spiritbreath and energy. As I look back over all that time spent in the closet, I realize how much energy it took to keep my secret -energy I now have available fo r a full life and for serving the Wildly Inclusive God! T Howard B. Warren, Jr. is an openly gay Presbyterian minister who currently serves as Director oJPastoral Care at TheDamien Center in Indianapolis, Indiana. Open Hands 20 IL~WIUIUI[) IVIl2IUr\\\IUlrlt§ §ltILlf,·lt§lrltltr\\\ By Lindsay Louise Biddle Can churches benefit from Hollywood's technique? \Oer since the issue of gays in the military marched to the forefront of our national consciousness the 1992 Presidential campaign, . ° e!111S "lesbian," "gay," and "homoa:-as well as "heterosexual" and ht" have found a home in our o-ay vocabulary. Suddenly house-that had earlier denied any knowlr understanding of gay or lesbian e felt permission to express their ons about men living together in quarters and women serving in :111. ..."'testant denominations that are .. ding their issues ofhomosexualder a bushel are engaged in siminversation. FolloWing in the ry's footsteps, several households h (ELCA, PCUSA, UCC, UMC, hers) are discussing homosexuthough their members are marcha legion of different drummers ding theology and polity. e other major u.s. household !-iollywood film industry -has . up the cross. They have included -e lesbigay roles and themes in -releases. (Transgender characters arred in dramas since the beginf time!) Although a variety of films e past decade focus directly on leslSsues, including AIDS, only in the couple of years has Hollywood ed angles to portray lesbigay indi15 and couples simply as some of -naracters in the huge and complex a of humanity. moving lesbigay characters out of ..melight where they served as dibjects of often "preachy" scripts, ors have ceased serving up les-lSsues as topics for debate. Instead, ~. subtle and very powerful ways, bays are accepted as part of life, at least during the viewing time of the audience. Some movie-goers might deny knowing any lesbigay people, but the makers of "Mrs. Doubifire" and "Reality Bites" don't waste time arguing their existence or defending their humanity. They simply include them and their stories, though stereotypical, in the larger plot -along with a daddy who dresses up like a nanny and a sordid mix of heterosexual alliances. . In "Mrs. Doubifire" the kids gasp with disbelief when their baby-sitter comes out as their father. Yet they don't bat an Films~ith Lesbig1~ Main Std'lfes "Making Love" (19~2) "Entre Nous" (1983) . "Desf?.Jt&:'Hf?art?" (J·,~~tP) 'longtime Compan1on""O 990 "Wedding Banquet:: (1993) "Philadelphia". (1993) Film's with Lesb!g~y Su~plot~: "Mrs. Doubtfire". (1).~~3) , mn "Four Weddings an'~ a Funeral" (1994) . "Reality Bites" (199.ft) 0, , "Belle Epoch" (199~,vSpanish ~ith English subtitl~s) "Renaissance' Man" (1994) eye when dad tells them he was assisted by " Uncle Jack and Aunt Frank," dad's gay brother and his partner who appear in supporting roles. "Reality Bites" also portrays a gay character in a supporting role. In that film the character Michael practices coming out to his parents and then offers a poignant reflection on the experience . If Hollywood with all its vested interest in box office successes can risk being more inclusive of lesbigay people so can the Church! Preachers and everyone else who "love to tell the story" can follow the cues of producers and directors: • Include lesbigay characters in biblical stories. One colleague substitutes a transgender person for the Good Samaritan in Luke's parable. • Highlight same-sex relationships in scripture. Wherever two or three of the same gender are gathered, we are called to conJront our heterosexism. . • Contrast lesbigay realities with biblical realities . Another colleague compares the anointing oj David -smallest, youngest, and most unlikely. choice -with the calling oj gay and lesbian Christians -who appear the most unlikely choices given our current practices oj discrimination. The simple acknowledgment of the existence oflesbigay people (which happened with the controversy over gays in the military) contributes to the development of lesbigay self-esteem. It's hard to have self-esteem when you are invisible. Study and debate about homosexuality within the various denominations contribute even more to the development of lesbigay pride. At least the church is taking it seriously. However, matter-of-fact inclusion as part of daily life -in films and in church provides ultimate affirmation! • Lindsay Louise Biddle, M.Div., is a member oj PLGC and serves as pastor of a Presbyterian church in St. Paul, Minnesota. .' .rner 1994 21 COMING OUT: A Witness to the Resurrection A Ritual by Chris Glaser [The communion table holds a 10aJ oj bread, covered by or tied in a strip oj cloth, surrounded by stones.] Leader: There is one body and one Spirit, just as you were called to the one hope of your calling, one Sovereign, one faith, one baptism, one God and Creator of all, who is above all and through all and in all. (Eph 4:4) People: God inspirits every soul, regardless of sexual orientation. God welcomes every body, though we may hide our nakedness. God hopes in every love, without partiality. Leader: According to the Gospel of John, Jesus was greatly disturbed in spirit to find his friend Lazarus dead and entombed. Christ called on faithful family members Mary and Martha as well as on caring neighbors to roll the stone from the tomb and unbind the death cloths. Christ prayed to God and called to Lazarus, "Come out!" Uohn 11:1-44) Are you, family and neighbors, willing to remove the stone of prejudice that separates N. from full communion with the Body of Christ and with you? People: We are. Leader: Are you, family and neighbors, willing to undo the bonds that inhibit K. from the full, abundant life promised each one of us? People: We are. Leader: Are you, N., willing to renounce death in all of its forms, especially the closet that hides your light and your life? N. lam. Leader: Are you, N ., willing to choose life, love, and liberation as a (lesbian/ga . bisexual) Christian? N. lam. Leader: Let us pray! People: Sacred God, bless N. and bless us all as we struggle with the stones of prejudice and the bonds of death. Lead us to choose life and enjoy love and liberate the oppressed in your name. Amen. Leader: "Take away the stones." [Selected church members, Jamily members andJriends remove stonesJrom the communion table, revealing a 10aJ oj bread, covered by a strip oj cloth.] Open Hands 22 .~.~~.~.~.~.~.~ Leader: "Unbind N., and let (her/him) go." [A pre-selected participant (lover, family member, friend) removes the cloth from the bread and tears it in two, from top to bottom. Alternatively, the cloth could simply be unfolded or untied from the bread.} Leader: Our risen Sovereign became known to the disciples on the road to Emmaus in the breaking of bread, a sacrament of God's offering of self. In like manner, our risen friend, N., becomes known to us in (her/his) own sacramental offering of (herself/himself), symbolized by this bread. [N. breaks the bread, passing it to those gathered, saying:] N. I offer you the gift of myself. [After all have eaten] Leader: As Ruth pledged to Naomi, let us pledge to N.: People: We will never abandon you! Where you go, we will be there; What is life to you will be vital for us. Your people will be our own, and your God will be our God. (Ruth 1:16, adapted) Leader: So then, N., you are no longer a stranger or an alien, but you are a citizen with the saints and also a member of the household of God, built upon the foundation of the apostles and prophets, with Christ Jesus as the cornerstone. (Eph 2:19, adapted) N.: Thanks be to God! Leader: We are chosen, a royal priesthood, a holy nation, God's own people, in order that we may proclaim the mighty acts of God who called us out of shadows into God's marvelous light: People: Once we were not a people, but now we are God's people; once we had not received mercy, but now we have received grace. (1 Pet 2:9-10, adapted) Concluding Hymn: "Amazing Grace" [Please substitute "soul" for "wretclf] Copyright 1994 by Chris R. Glaser. Permission with credit granted for non-profit use 1~e blends elements from ancient sacraments: Baptism (renunciation of evil, affirmations r call as a people and of our communal integrity) and Communion (distribution of in worship and/or non-profit duplication. symbolic of sharing the self, which is what God did in Chris·t). I view coming out a~ a ental act, in which God is present in our vulnerability and by which we are "made new" Chris Glaser, M.Div., is the author oj .::ens of God's commonwealth. The subtitle "A Witness to the Resurrection" is used in Coming Out to God and a speaker and e traditions for funerals. It suggests both the grief and joy of coming out. Finally, Ruth's workshop/retreat leader. His latest book, --Naomi alludes to the celebration of marriage and same-sex unions. Wherever "N." TheWord Is Out -The Bible Reclaimed . insert the name or names of the person( s) coming out. Biblical references are from the for Lesbians and Gay Men, will be pub. Thanks to Woody Carey for suggesting the Emmaus image. -CRG lished this summer (see ad, p. 31). mer 1994 23 Let us celebrate those whose lives we reclaim as we seek to create a new humanity. 10: We celebrate Eleanor Roosevelt, freedom and independence for eve women and who set an example one's own terms. People: In pride we claim you! Be Reader 11 : We celebrate Henry Hay, who a~\j'O",HI"'lI port to gay men through the M the late 1940s. Reader 12: We celebrate Del Martin and Phyllis LVUlf WV1mU!)t! visibility and organizing in the 1950s gave many lesbians. rate Michelangelo, whose artistry touched of humankind. Reader 13: We celebrate Bayard Rustin, close associate Gertrude Stein, who influenced genwriters and artists. tin Luther King, Jr., who helped plan Rights March on Washington. Reader 14: We celebrate Harvey Milk, who political office in the 1970s to serve their communities. The congregation is invited to of important people in their own gation will respond after each Note: Assign each reading to a different participant scattered throughout the congregation. The congregation remains seated. As each reader's turn arrives, s/he stands in place to read his/her line and then sits down again. This litany is adapted from an informal, interdenominational service sponsored by Grant Park-Aldersgate United Methodist Church (a Reconciling Congregation in Atlanta, Georgia). It may be reproduced for worship purposes. The service was held at 9:30 a.m. before the start of the Atlanta Pride Parade on June 27, 7993. The service also included a naming of destructive forces in our lives. It received an incredible response and was repeated in 7994, this time co-sponsored by Common Ground with an offering going to that Network and to the national Reconciling Congregation Program. Open Hands 24 west coast east By Carlton Elliott Smith i wanted him to say afterward words of comfort i walked out into the mist words that would assure me under the limbs of barren trees that there would always be under the skies of endless grey and i searched for shelter in the body yet in that moment i knew room for me surely in his wisdom that no locked shell from our motherland held the pearl there would be some black pearl the promise he would release of a place from a tightly closed shell where all that i love about me that i could hold on to forever and all that god made me to be would be seen as a blessing and not a curseand each time the powers and principalities of this world walking along the shore scrutinized and denied where my streams of thought my experience of god flow into the sea i could take out my black pearl i found a shell a gift from our ancestors somewhere between my heart spoken in some ancient tongue and my soul it looked like the face of my mother their voices would speak glowing whenever i go back home among the people it tasted like a lover's kiss my people breaking through my solitude its scent was that of a dying friend but my brother held close in my arms the scholar the theologian when i held the shell to my ear it sounded like from the west coast east of the atlantic laughter said and tears those whose behavior and daybreak is unacceptable a voice inside me will be put outside of the community saying this is our custom you are a part of me you will always belong t 1993 by Carlton Elliott.?mith. Used with permission. mpleteqf~f~~"e_y,~ar writing fellowship at Religious duate qf Howar?Ji,University School ofDivinity, he ctQt~ for the AIDS National Interfaith Network. ,./<:., tt-''\<::.:" Summer 1994 25 On ride What does power over others have to do with pride? W riters in this issue of Open Hands have expertly explored the biblical concept of pride as a sin. They have shown how tradition has watered down the idea of pride and generalized it so that pride as a sin seems to be applied indiscriminately. They have also noted how the efforts of oppressed peoples toward self-esteem and equality are often characterized as uppity, haughty, and narcissistic; in other words, as sinful pride. I want to explore another issue. A Formula for Disaster Pride in the form of arrogance, self-righteousness, vanity, and self-aggrandizement always seems to emerge in situations where power over others exists. Wherever people act with power over -as judge, ruler, authoritarian leader, or boss -sinful pride is apt to rear its ugly head. Those with power demand that those "beneath" them (literally or symbolically) demonstrate humility, meekness, and obedience to the powerful one's Wherever people abuse their power over others sinful pride has reared its ugly head point of view. Demonstrations of positive pride in the form of assertiveness, creativeness, inventiveness, and self-esteem are usually crushed out rather systematically by the ones who have power over others. Those who are "beneath" are left even more marginalized and demeaned. First, let's look at two examples of how this power and pride formula works in relation to gays and lesbians in the church. A heterosexually oriented local church, absolutely certain that it is right, arrogantly and self-righteously accuses lesbigays of being self-centered, sex-crazed, and godless. It demands repentance, humility, and obedience to the heterosexual point of view as a condition for full participation in God's church. A majority group of national denominational assembly members, proclaiming themselves to have the right interpretation of a few isolated biblical passages about homosexuality, enact legislation that demeans, defrocks, and marginalizes a whole group of their own people. Or look at what has happened with the Reimagining Conference. A powerful conservative church group that crosses denominational lines, certain that its long male-oriented tradition is right, chastises women (and some men) who dare to do theology in ways that lift up the feminine aspects of the divine. This conservative group calls for dismissals of staff and other retributions against denominational leaders. It levels charges of paganism, demands that "orthodox" doctrines be upheld, and requires errant leaders to offer admissions of wrong-doing. The arrogant pride of this group took the form of believing, at least momentarily, that they alone knew the nature of the divine. God will lay low the insolence of the powerful We could carry the examples on and on: the majority party in Congress over the minority party, the hierarchical employer and employee relationship, the authoritarian parent-child relationship or teacher-student relationship, the traditional heterosexual husband and wife relationship ... The more powerful one in each unequal pair will be tempted at some point in time to wield power over the less powerful one -and that temptation will most likely be fueled by an arrogance or insolence or self-righteousness that says "I am better, I know more, and I have the right answers; you are inferior, ignorant, and wrong; therefore you do as 1 say." Three Prophets: Three Words Isaiah has a message for those in power over the marginalized: "[God] will put an end to the pride of the arrogant, and lay low the insolence of tyrants" (Isa 13:11 b). The prophetic message from Isaiah and others seems clear. We are to forgo our arrogant and grandiose ways of thinking that we have the final word. We are to desist in our selfrighteous superiority. We are to take a look at the way we are misusing power and notice how it emerges out of our misplaced pride. What else do the prophets have to say about power and pride? Micah offers us a positive formula for power and pride: What does God require of you but to do justice, and to love kindness, and to walk humbly with your God (Mic 6:8). And what does it mean to walk humbly with our God? Jesus, quoting the Hebrew law, has the last word: You shall love God with all your heart, and with all your soul, and with all your strength, and with all your mind; and your neighbor as yourself (Lk 10:27-28). Sort of brings the "bite" back into the biblical word on pride, doesn't it? Open Hands 26 ~~mments &Letters Pride Singing is a Great Source of Pride . : commitment to singing with the Gay Men's Chorus of Angeles for the past twelve years has been a tremendously 'ual and empowering experience. The quality and sound r music is a great source of pride for me as a gay man, for the gay and lesbian community in general. As a memf GALA (Gay and Lesbian Association) Choruses which a global membership of 125 choruses, we have sung in :: premier halls throughout the nation, including the Dor. Chandler Pavilion at the Los Angeles Music Center and ....incoln Center in New York City. We will sing at Carnegie this summer. Two years ago we traveled to Europe where . . ad concerts in Copenhagen, Denmark, Berlin, Germany, ..,ue, Czechoslovakia, Budapest, Hungary, and Vienna, AusThrough music we are able to tear down walls of hostility 'een non-gay and gay communities and to build bridges 'e and understanding. .4.. Burnett, Jr., Los Angeles, CA xual Pride Pride" has a questionable history in Christian theology, re it was classed among the "seven Deadly Sins." To this !""espond in the spirit of "The first shall be last and the last be first" that pride is a virtuefor those who don't have enough nd a vice for those who have too much. An understanding arginalized groups in the church should recognize that ....e and self-understanding have often been systematically .:ed to members of those groups. lSexual Pride, in my view, isn't an assertion of some sort auvinistic superiority at anyone else's expense. Rather it all for an appreciation of bisexuals' particular place in ,.. common humanity. Bisexual Pride is telling the world our erience as bisexuals without the excuses or apologies. We -. in relationship to our communities. While self-esteem s within, it is also ofvital importance to our well-being for .. of us to belong to a community that understands us as are. rrt Lunde, Evanston, IL .de is a Very Personal Thing ..1y story begins nearly four years ago when I met my lifertner Peggy. At the time, I was a member of a church in the rthwestern suburbs of Chicago that was not Reconciled in rist. Because both Peggy and I had deep roots in organized religion we were determined to keep Christ at the root of our life together. As our relationship blossomed, we wanted a Blessed Union, but it became apparent that would not happen at my home church. Then we found Holy Trinity in Chicago, whose pastor welcomed us. On September 7, 1991 we celebrated our Union. After coming out more publicly to my home church and struggling for a while with them, I finally, with a great deal of gut-wrenching wavering, made the decision to join Holy Trinity. It was difficult at best since I had put in nearly eight years of service to my home congregation in Elk Grove. However, change is good and the bonus was that Peggy also jOined Holy Trinity. How can any church, Lutheran or otherwise, deny any person the right to be an active and contributing member of the church? There are nine million unchurched people in the U.S. How many of those are within our lesbigay community, who would love to be active members, who have time, talents, and treasures to offer? Are we not all God's children with the right to be welcomed with the same respect and love that Jesus taught? The Lutheran Church cannot "reclaim pride" until it has genUinely committed to putting down a solid foundation on which to build a church that is totally reconciled in Christ. It takes one brick at a time, with each brick being put in place by people from our lesbigay community as well as by bishops, leaders, and other members of individual parishes . Tina Toth, Chicago IL About the Right Your Fall 1993 issue on "Responding to the Right: Strategies for Change" was excellent. I particularly appreciated the article by Virginia Ramey Mollenkott on "Confronting Fundamentalism." My sister is a born-again Christian and I have had numerous difficulties trying to communicate with her because of our differences in biblical interpretation. Mollenkott gave some wonderful suggestions on how I might engage in a religious conversation with my sister. Please enter my subscription to Open Hands. M. Susan Harlow, Chicago, IL About Celebrating the Inclusive God Thanks for your complimentary copy and letter regarding my article on worshipping in a welcoming congregation (Winter 1994). I wanted to let you know that I took time to read the issue in detail and in depth for all the aspects that I could see involved in putting Open Hands together . . . I also found that the articles, tips, and helpful liturgy moved smoothly and supplemented and complimented each other. I shared this issue with some people who have been away from the Church for a while now. The feedback I received was that it made them think and reconsider some of the possibilities with the Church again. This issue seems to have been tenderly and conSciously written to those that would view not only this issue but the Church for the first time or for the first time after being away for a while. Thanks for all this work. Paul E. Santillan, Chicago, IL -mmer 1994 27 COMING OUT Borhek, Mary V Coming Out to Parents: A Two-Way Survival Guide for Lesbians and Gay Men and their Parents. Revised and updated. Cleveland: The Pilgrim Press, 1993. Reflects a decade of updated research and activism by this mother of a gay son. Cherry, Kittredge and Zalmon Sherwood. Equal Rites: Lesbian and Gay Worship, Ceremonies and Celebrations. Louisville, KY: Westminster/John Knox Press, due January 1995. Will include a section on coming out. Glaser, Chris. Coming Out to God: Prayers for Lesbians and Gay Men, Their Families and Friends. Louisville, KY: Westminster/John Knox Press, 1991. Includes a variety of corporate and individual prayers useful in coming out liturgies and other lesbian/ gay-positive worship. Herdt, Gilbert and Andrew Boxer. Children of Horizons: How Gay and Lesbian Teens are Leading a New Way Out of the Closet. Boston: Beacon Press, 1993. Report of two years of study of the gay and lesbian teen support group at Horizon, a lesbian/ gay social service agency in Chicago. Singer, Bennett L., ed. Growing Up Gay/Growing Up Lesbian: A Literary Anthology. New York: New Press, 1994. Offers lesbian and gay youth a collection of fifty "coming of age" stories, pairing selections by teenagers with excerpts from older writers' fiction and autobiographies. Stuart, Elizabeth. "A Celebration oj Coming Out," in Daring to Speak Love's Name. London: Hamish Hamilton, 1992. Includes commentary, liturgical elements, and readings for coming out ceremonies. HISTORY OF A MOVEMENT Blumenfeld, \Varren J. and Diane Raymond. Looking at Gay and Lesbian Life. Updated and expanded. Boston: Beacon Press, 1993. Provides a good overview of various aspects of gay and lesbian life, including an informative section on "History of Lesbian and Gay Movement Politics." Duberman, Martin. Stonewall. New York: Dutton, 1993. Tells the story of the birth of the gay movment through the lives of six people (Yvonne Flowers, Jim Fouratt, Foster Gunnison, KarlaJay, Sylvia Rivera, Craig Rodwell). The story begins with their early lives, before 1969, and follows them through Stonewall and post-Stonewall events. A fast-paced history that reads like a novel! Frye, Marilyn. "Lesbian Feminism and the Gay Rights Movement: Another View oj Male Supremacy, Another Separatism" in The Politics of Reality: Essays in Feminist Theory. Trumansburg, NY: The Crossing Press, 1983. Reprinted in A Certain Terror. (see below). Explores an assumption that gay and lesbian aims and interests are always the same and looks at how gay male politics and movement work has often been built in a way that prevents lesbians from joining in fully. Cleaver, Richard and Patricia Myers, eds. A Certain Terror: Heterosexism, Militarism, Violence & Change. Chicago: Great Lakes American Friends Service Committee, 1993. See especially articles by Harry Hay, founder of Mattachine Society who is often noted as the founder of modern gay movement; bell hooks; and Richard Cleaver. Katz, Jonathan. Gay American History: Lesbians and Gay Men in the U.S.A. New York: Thomas Y. Crowell, 1976. A pioneering volume that brought together historical documents of gay and lesbian life, including related heterosexual material, from 1566 to 1974. A must for anyone seriously interested in knowing original sources and passing on gay and lesbian history. Plant, Richard. The Pink Triangle: The Nazi War Against Homosexuals. New York: Henry Holt &: Co., 1986. Story of the oppression of gays by Nazis in World War II. Stonewall-25. Uncommon Heroes. 1994. A tribute to bi, gay, and lesbian contemporary role models produced by the Stonewall-25 organization, this photo-essay honors religious and political leaders as well as artists, entertainers, teachers, etc. SPIRITUALITY, SELF-ESTEEM AND PRIDE Balka, Christie and Andy Rose, eds. Twice Blessed: On Being Lesbian or Gay andJewish. Boston:Beacon Press, 1991. Includes essays from a variety of perspectives on being Jewish and lesbian or gay. Fortunato, John. Embracing the Exile: HealingJourneys of Gay Christians. San Francisco: Harper &: Row, 1985. An exploration of spiritual formation, psychotherapy, and the image of exile as possibly the place where true life may be found . Glaser, Chris. Come Home! Reclaiming Spirituality and Community as Gay Men and Lesbians. San Francisco: Harper &: Row, 1990. Offers an invitation to lesbians and gay men to come home to their spirituality through Christian faith and community. See also his new book The Word is Out! The Bible Reclaimed for Lesbians and Gay Men. HarperSanFrancisco, 1994. (See ad, p. 31.) Open Hands 28 ome New Churches :elcome to these churches which have become part of our -s roots movement in recent months. ~T.T.T~ "T"T"T~ OPEN -a-L AffiRMING ~ COMOREOAnOM • ....".. ~T.T.T~ "T"T"T~ OPEN AND AFFIRMING hwood United Church of Christ veland, Ohio Archwood's 175th anniversary year is a time of growth and _~alization for this 160-member "inclusive community for m inner city Cleveland. Determined to meet the needs of city, the congregation recently placed its pastor, David Bahr, -he open-air steeple of the church. He was not to leave until front steps of the church were covered with food for the edy. Twenty-two hours later, there was $4,000 worth of food David was a free man! Church members baked 300 cook-·or Gay Pride Day and the church hosts meetings of a gay / ian political action group and square dancers. In the fall, " plan a special study series on feminine images of God in Bible. lIadvale UnitedChurch ,ver, Massachusetts ~e listing under Reconciling. t Church Congregational eld, Connecticut This suburban church of 900 members continues a long of social activism. A founding member of Operation Hope ,.,ch provides shelter and hOUSing services), First Church sa sponsors refugee families and was one of the first groups -he community to offer AIDS education. Members will soon deciding whether to embark on their largest capital camIgn ever! Old South Church ston, Massachusetts A church at one of the busiest downtown crossroads in oston, Old South is celebrating 325 years of ministry (1669994!). Its autumn "Heritage Year 325" programs will include a series of celebration concerts and guest speakers. Elizabeth Nordbeck, Peter Gomes, and Andrew Young are among those scheduled. As part of its long tradition of social gospel and action, the church offers a gay/lesbian fellowship group, an HIV / AIDS prayer group, and an AIDS outreach ministry proViding meals, transportation and other services for persons with AIDS in the Boston area. PilgrimsUnited Church Maple Grove, Minnesota A "real sense of social justice" is the moving force of this 130-member church outside Minneapolis. Having met for a number of years in a shopping center, the congregation is excited about its recent acquisition of a building which will provide new stability for the church and serve as "an instrument for ministry" in the area. Pilgrims continues to explore ways to increase its ONA awareness and outreach. PlymouthCongregational Des Moines, Iowa Situated in an older residential area of the city, this 3160member church is known for its liberal social stances and very active music and social action programs. The congregation is involved in resettling three Bosnian families, developing new directions for adult ministries, and getting to know its new senior minister. Plymouth's ONA commitment finds expression in a support group for gay and lesbian people and another for their spouses. The church also hosts an area Parents and Friends of Lesbians and Gay (PFLAG) meeting. United Church of Jaffrey Jaffrey, New Hampshire Strong community outreach and dynamic leadership characterize United Church. Located "downtown in a small town," this church of 150 members has the motto of"Always for Others." They live this out through their food bank, emergency shelter, and numerous other ministries to the community. United is the second New Hampshire congregation to become ONA. Slightly more than 2 percent of the approXimately 6,200 congregations of the United Church of Christ are now Open and Affirming (aNA). This is more than double the number in 1991. The Un ited Church Coalition has set a goal of 150 aNA churches by the summer of 1995. With 136 currently listed, we're well on our way! ONA National Conference }B~;,. ' ~~< . • '~W*R:~:;: " , . '~0:: Planning continues fQ~:;"~athereGl in Spirit,{Gaining in Stren~th!;' the first n~tio~ti~e exult~i<Anb(;\Open and" Affirming (0NA}ei:mfches and friends~.$cheduledfor 1995. Th~,:~vent will celebra\i,*.~~rt years of ONAi~<;tivity in the UGtS and look~~~ad·'to'l~e promi~~t~lld chalienge of expanding this wdcbme into a new d~cade and C~iji tury. The ONl}(\dvisory CommiH~~ i~, meeting this sum.. mer for furth~r' planning ,~~f9ut the local "f1ndmlii;?rogram. Watch f,or more details. gt;: <*' " Summer 1994 29 Calvary Lutheran Church Columbus, Ohio Calvary's RIC process started when their pastor Brad Schmeling came out to the congregation. In the ensuing discussions, the congregation found they had to decide what kind of place they wanted to be. The outcome was a declaration of support for their pastor, an Affirmation of Welcome to all people, the departure of a small part of the members and, over the last few months, the addition of as many more new members. In an area of the country dense with Lutheran congregations, Pastor Schmeling's coming out has given the congregation a focus -they want to be the welcoming place for all those who have not felt included by mainstream churches. St. John-St. Matthew-Emmanuel Lutheran Church Brooklyn, New York A fairly traditional congregation, the members of St. JohnSt. Matthew-Emmanuel often talk about the need to reach out to its very diverse neighborhood. After a several-year process of study and reflection initiated by their former pastor and carried onward by the Social Ministry Committee, the congregation made the Affirmation of Welcome a way to reach out to the lesbian and gay community in their neighborhood. St. Paul Lutheran Church Washington, D.C. While there is no recognized lesbian or gay "presence" in this large congregation, St. Paul's members felt a need to make the Affirmation of Welcome as part of their desire to become more inclusive. Pastor Tom Omholt says that the prayerful, sensitive, articulate ways the members communicated during their study made the process a wonderful, moving experience. Through all the discussion of sexuality and theology, their focus was on "What would the Gospel have us do 7" Ballardvale United Church Andover, Massachusetts This congregation of 300 members, north of Boston, was united thirty-five years ago as a United Methodist and United Church of Christ congregation. Their experience of "learning to live with differences" has been the foundation of the church since that time. The congregation has a strong tradition of outreach and social justice, most recently taking the form of a "shalom project" locally in partnership with a local elementary /middle school. The process to become both Reconciling and Open and Affirming began with a study four years ago and continued with the formation of a spirituality support group for gay and lesbian persons and their families and friends . First UnitedMethodist Church San Rafael, California First UMC is the oldest Protestant congregation in Marin County (north of San Francisco). Its 120 members continue to be on the cutting edge of Christian social witness -they housed the first local homeless shelter and provide a food bank. A luncheon for persons who are Sight-impaired is offered once a month. The congregation withdrew support and meeting space for a Boy Scouts troop because of the Scouts' antigay policies. The congregation has functioned as a "reconciling" church for many years and is now making it official. Firstand Summerfield United Methodist Church New Haven, Connecticut First and Summerfield, adjoining the Yale University campus, has a history dating back to 1789. The current congregation was created by the merger of two congregations -one predominately black and the other white -in 1981. The congregation is proud of its tradition of being inclusive racially, culturally, and economically. It has hosted and supported an emerging Metropolitan Community Call for Articles for the Winter 1995 Issue REFLECTIONS ON THE WELCOMING MOVEMENT What kinds of growth have you seen? What are the challenges before us now? What are your visions for the movement? Recent changes in acceptance from church structures? How is the mainline press treating us? We are looking for a variety of reflections on the "state of the movement. " DEADLINE: October 1, 1994 Write or fax Editor· Open Hands · 3801 N. Keeler· Chicago, IL 60641 Fax: 312/736-5475 Church and now a Korean congregation. The congregation has rebounded from a major fire in the building in 1987 with a strong vision of hope and possibility for ministry. Open Hands 30 Celebrating the Life of ~Jay McCarty 1945-1994 .--, Several hundred persons filled the sanctuary of Trinity UMC .:1 Kansas City on July 6 for "A Service of Joy and Thanksgiv:lg for the Life of James Jay' McCarty," a long-time Reconcil.ng Congregation activist and board member. The celebration ;-ecognized Jay as a "lover of tradition and challenger of con·ention." Stories reminded friends and family of Jay's witty, -elf-deprecating humor; his impeccable dress; his love of fine :-estaurants and travel; his compassion for others; and his re:usal to let the church he loved be any less than what he envislOned it called to be. Jay's exuberant love of life, bawdy storytelling, and strong sense of Christian responsibility 'ouched many lives. We thank God for the unique and nrepeatable gift of Jay McCarty. ~ Jay's partner, Dale Allen, has requested that memorial gifts e sent to a local AIDS hospice: SAVE, Inc., P.O. Box 4530l, Kansas City, MO 64111. resbyterians Ban Same-Gender Unions The Presbyterian Church u.s.A. has forbidden its minis..ers to bless same-sex unions in an action taken by its highest overning body, the General Assembly, which met from June 10-17 in Wichita. As an amendment to the church's constitution, the action will take effect in a year if a majority of the regional bodies (presbyteries) approve it. "This action was surprising," according to Bob Patenaude, co-moderator of Presbyterians for Lesbian and Gay Concerns, "because last year's Assembly took milder action." Another proposal would have amended the constitution to prohibit ministers and ordained laity from holding office if they were not "faithful in marriage or celibate." By the narrowest of margins this language was removed and less restrictive language substituted. What had promised to be the most controversial issue of his Assembly -response to the "Reimagining" conference ,,' as diffused, however. The committee in charge of reviewing t produced a report, nearly unanimously approved, calling :or reconciliation. Integrating Faith and Sexuality A lively, inspirational collection of 365 daily meditations that celebrate the Bible's positive encouragement for lesbians and gay men. Paperback • $12.00 :I HarperSanFrancisco A D;visiOll of HarperCo!!insPu/;lishers Also "vai/,rblc li'om H:l rpc rCoiiinsCanadaLtd. V,ID.EG PROJE<;T DiReCTOR The Reconciling Congregati~n Prolram <is seekingFtan experienced filmmaker to deve1gp neW educatiol1.al videos. Direct process from creative stage througl;l final production. Knowledge oflesbian/gay/bisexual concenis in church,' Send vitae/ qualifiCatiohs to: RCP • 3801N. Keeler Ave. •..~Chic41go, It 60641 t. Eax 312l736:S475 -----------Gifts to Celebrate the RCP's 10th Anniversary · ---------' E Original Cast Recording Complete music fromHOME: The Parable of Beatrice and Neal. Performed by the original cast. 40 minutes. o Compact Disc regular $18 *special price $15 oAudio CassetteTape regular $12 *special price $10 P10th Anniversary Video regular $25 *special price $20 Video montage of stories and interview with HOME company on their 1994 midwestern tour.30 minutes. 'ME World Premier Tour T-Shirts High-quality cotton/poly blended "Mega Tee." Wild Rose or Seaweed colors interwoven with black to produce attractive flecked look. HOME logo on front in black ink. Indicate Quantity: WildRose $12 L XL XXL Seaweed $12 L XL XXL SUBTOTAL $ __ *Specia/ prices good for prepaid orders received by 9/30/94. Shipping/handling $ 3.00 TOTAL $ _ _ ummer 1994 NAME _________________________________ CHURCH ________________________________ ADDRESS _______________ CITY/STATE/ZIP _______________ PHONE: (___________ o Enclosed is my payment of $___ o Charge to my VISA or Mastercard (circle one) # Expiration ___/__ Signature _ _ _________________ Send order to: Reconciling Congregation Program 3801 N. Keeler Avenue, Chicago, IL 60641 3121736-5526 fax: 3121736-5475 31 RCP 10TH ANNIVERSARY TOUR ACCLAIMED Can this be home -Jor everyone who needs a place? Home -a place where all can share in grace? When our doors and anns are open wide to all, when each one oj us is Jree to heed God's call, This will be home . .. We'll all be home. The finale of Tim McGinley's HOME: TheParable ofBeatrice and Neal roused teary-eyed audience members to their feet in city after city. Viewers cornered McGinley and performers after each show to pour out their personal struggles which HOME had brought to life. The steadfast faith in God's abiding love, which HOME vividly conveyed, deeply touched many persons estranged from the church. McGinley's vision of what the church can and should be captivated others. HOME was commissioned by the Reconciling Congregation Program in celebration of its 10th anniversary. Timothy McGinley, minister of music at Broadway United Methodist Church in Indianapolis, created the show and composed the music. A company of ten persons, members and friends of Reconciling Congregations around the country, rehearsed together for one week and then gave fifteen performances in fourteen cities on a two-week midwestern tour. McGinley wove together a modern parable based on the Acts 10 story of Peter and Cornelius with a contemporary adaptation of music from the Mass. The Introit that opens HOME raises the questions: How do we build community? Where do we draw the line? Who should be in the Jamily? And who should stay outside? Can we all live together in hamlOny? How do we make a place Jor everyone? Can this be home? Just as Jesus did, HOME "answers" these questions by telling a parable -the story of six characters who are in some way in exile from the church or from their calling. Their unexpected encounter at a dinner arranged by a Reconciling Congregation pastor is both humorous and poignant. The focus is on the tension between Beatrice, who left behind her ordination to marry a conservative pastor prominent in antigay activities, and Neal, who left seminary and the church because he was openly gay. The characters discover their common bond in their faith in God's love, sung as The Credo, part of which states: I believe that God made me who I am And I believe that God rejoices when we live honest lives, Jor I believe in the creative love oj God. The common bond which the six characters discover culminates in the sharing of the Eucharist in the last scene. McGinley's music is most powerful and dramatic as it boldly proclaims the crux of our Christian faith: "Surprise! I am here, " God says. "All that I have created I have made good. You cannot limit me. I come to you when you least expect me, in unlikely places, With voices you reJuse to hear. So prepare the way!" By all measurable means, the tour was an overwhelming success. More than 1600 persons attended the fifteen performances. Over $20,000 was received to cover the expenses of the tour. Hundreds of volunteers supported the tour by providing hOUSing, meals, and publicity for the performances. "I can only say that this 10th anniversary celebration exceeded our expectations -it was truly a miracle!" noted RCP program coordinator Mark Bowman. "The right persons appeared to fill the many needed roles and tasks. McGinley's show powerfully portrayed the deep pain and abiding faith which drive the RC movement. Surely God's Spirit is at work in our midst." A very special thanks to the performers and support personnel who committed three weeks to rehearsals and touring and who proclaimed the hope-filled message of the RC movement: Ginny Bartholomew (Cleveland), David Bates (Chicago), Elizabeth Bowman (Cleveland), Don Fresen (Waukegan, IL), Robert Fromer (Hollywood), Drew Gorby (Louisville), Gregory Johnson (Chicago), Ruthe Miller (Elmhurst, IL), and Suzanne Preston (Indianapolis). Photo: Jean Caffey Lyles, United Methodist News Service A SCENE FROM HOME. From left to right: Beth Bowman, Don Fresen, and Gregory Johnson. SEE FORM ON PAGE 31 TO ORDER A RECORDING, VIDEO, AND T-SHIRT. Open Hands Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Open Hands Vol 10 No 1 - Reclaiming Pride: An Agenda for the Church? https://exhibits.lgbtran.org/files/original/e216906c16142aecef65f0f5aed78890.pdf eaaceaf61f74fd285c13f94717b8571d Issue An issue of a recurring publication. Volume Number The volume number of the issue 10 Issue Number The number of the issue (within a volume) 2 Publication Year The year the issue was published 1994 Publication Date The date the issue was published Fall Text Any textual data included in the document Copy Open Hands is a resource for congregations and individuals seeking to be in ministry with lesbian, bisexual, and gay persons. Each issue focuses on a specific area of concern within the church. Open Hands is published quarterly by the Reconciling Congregation Program, Inc. (United Methodist) in conjunction with More Light Churches Network (Presbyterian), Open and Affirming (United Church of Christ), and Reconciled in Christ (Lutheran) Programs. Each of these programs is a national network of local churches that publicly affirm their ministry with the whole family of God and welcome lesbian and gay persons and their families into their community of faith. These four programs-along with Open and Affirming (Disciples of Christ), Welcoming (Unitarian Universalist), Supportive Congregations (Brethren/ Mennonite), and Welcoming and Affirming (American Baptist) programs-offer hope that the church can be a reconciled community. Open Hands is published quarterly. Subscription is $16 for four issues ($20 outside the U.S.). Single copies and back issues are $5. Quantities of 10 or more, $3 each. Subscriptions, letters to the editor, manuscripts, requests for advertising rates, and other correspondence should be sent to: Open Hands 3801 N. Keeler Avenue Chicago, IL 60641 Phone: 312 / 736-5526 Fax: 312 / 736-5475 Member, The Associated Church Press © 1994 Reconciling Congregation Program, Inc. Open Hands is a registered trademark. ISSN 0888-8833 @ Printed 011 recycled paper. --dJ Resources for Ministries Affirming the Diversity ofHuman Sexuality Fall 1994 THE CAMPUS SCENE Dividing the Waters: Small Steps in a Campus Journey LAURA L EE W ILSON Listen to the story and the poetry of struggle. Creating Opportunity Out of Resistance? B EN W. C URRY Can we turn incidences of resistance into opportunity? Chaplain s Reflect A NONYMOUS WRITERS FROM NACUC A Report of Conversations with Students O DETTE LOCKWOOD-STEWART An informal report on students' comments and reflections about gay/ lesbian experiences on sixty-pIus campuses. A Recent Student Reflects on Inclusivity BARRY HECKARD Seminary: Community or Closet? V IRGINIA WOLF Seminarians' reflections from the third national gay/lesbian seminarians' conference. Challenges Facing Campus Residential Life Counselors G REGORY A NDERSON A young organizer sees both denial and desire to e among RAs. THE CHURCH-CAMPUS CONNECTION The Local Chu rch-Campus Link: Ministry in the O DETTE LOCKWOOD-STEWART, CHAD HE ~ G .:. .J TH A campus minister, a graduate S de t, and a local pastor share their vision of a new campus ministry taking shape at Berkeley. Open Hands 2 6 7 Campus Ministries with Sexual Minorities STRATEGIES AND PROGRAMS Program Coordinators Mark Bowman Reconciling Congregation Program, Inc. 3801 N. Keeler Avenue Journey of a Campus Minister Who Is Out JAN GRIESINGER Here's a giimpse of the journey of the oniy fuiiy out and long-time campus minister. 16 18 Four Pastoral Ministries BET H ANNON 18 19 Building a Liberating Bible Study Program into your Ministry L INDSAY LOUI SE B IDDLE How are physical self-defense and biblical self-defense related? 20 Handouts for Anti-Homophobia Education Workshops 21 What is homophobia, heterosexism, and heterosexual privilege? BECOMING A WELCOMING CAMPUS MINISTRY MSF at IWU: Becoming Reconciling 22 ANDREW ULMAN Students create a biblically-based justice ministry. Taking your Sensitivity Temperature: Two Checklists 23 24 How Does a Campus Ministry Become Part of the Welcoming MOVEMENT NEWS 29 Chicago, IL 60641 312/736-5526 Ann B. Day &......T....~ ..."'..."'."'..,OPEN--Open and Affirming Program !fJ!~!!~ P.O. Box 403 &..........~ ..."'..."'."'.., Holden, MA 01520 508/856-9316 Judy Bond o Reconciled in Christ Program 1722 Hollinwood Drive Alexandria, VA 22307 703/768-4915 William Capel 9} .. ,. More Light Churches '::" ~( Network 123R West Church Street Champaign, IL 61820-3510 T 217/355-9825 Publisher Mark Bowman Open Hands Editor Mary Jo Osterman Consultants Lindsay Biddle Linda Gesling Jan Griesinger Layout I Graphics I Typesetting In Print -Jan Graves Editorial AdviSOry Committee Peg Beissert, Rolling Hills Est., CA Ann Marie Coleman, Chicago, IL Dan Hooper, Los Angeles, CA Derrick Kikuchi, Daly City, CA Samuel E. Loliger, Buffalo, NY Dick Poole, Oak Forest, IL Caroline Presnell, Evanston, IL Irma C. Romero, Chicago, IL Paul Santillan, Chicago, IL Martha Scott, Chicago, IL Stuart Wright, Chicago, IL Movement? 32 Fall 1994 ONE MORE WORD 26 WHAT DO YOU THINK? 27 SELECTED RESOURCES 28 3 T he paid announcement that ran in the local newspaper was brief and to the point: The newly formed Gay and Lesbian Group ofOswego will meet every Tuesday night at 7:30 P.M. at Tom Philipp's house at 4 West End Avenue. My eyes bulged out of their sockets and my heartbeat increased rapidly! Two weeks earlier I had met with this new group on campus and invited them to use my home, which was also the Protestant Campus Ministry Center, for their meetings. Because they were not yet a duly recognized group by the Stud~nt Association, they did not have access to using campus faBy Thomas ,. Philipp because of your own commitment a truthfulness. Now, in this letter, I see y running away from something, and something is being honest with yo -self and with us. Do you really th this board wouldn't be behind you the way?" The date of that event, very vivid in my memory, was Oct 1970. The group did meet regularly a grew in number to approximately fo members. The group included not 0 cilities. I had expected Inclusive ministry stays on this an article to this effect students from the campus, but als campus minister's agenda! in the school newspaper. I did not expect the announcement in the Oswego Palladium Times, the town's weekly paper. I quickly went to my typewriter to prepare one of those "campus ministry correct" responses which I would submit to the paper as a letter to the editor. The letter stated how our ministry attempted to reach out to all the various groups on campus and how the Center was a meeting place for some very diverse groups (which I then identified). Finishing the letter, I was ready to head down to the newspaper office to deliver it when the president of our board wandered in. I showed him my letter after informing him of the newspaper notice. IIIfyou submit that letter, I will resign from the board," he said. "ls it that poorly written?" I asked. "No," he replied, "but I joined this board because I was impressed with this campus ministry being on the cutting edge of things, and few faculty members, a few non-co _ people, and even a police officer fr the town. The group became a real c munity where personal stories cou shared, where personal joys coul celebrated, and where personal d' pointments and difficulties brough feelings and actions of sensitivity a caring. When I left that campus mi . try pOSition in 1972, it was with ily that I shed my tears, Changing D ynal11" It is now twenty-fo r ministry with gao sa leslJiaIlS on the campus and 0 a the community a a:-e e, 'sts here 0 Long Island, bu he si uation and dynamics of that situation have chan greatly. I sense fou r major differences. More Talk and Openness. The topiC homosexuality is more talked about both the university and the church th it used to be. Discussion of homosex . ality has made its way into classroorr. Open Hands 4 and resident assistant and freshmen orientation programs. Gays and lesbians are now invited to make presentations. At the same time, gay and lesbian support groups within the denominations have formed. Also, many denominations have had task forces to /Istudy the issue." Reams of educational material have been produced. This movement . toward talking about and studying homosexuality has been coupled with less reluctance to form gay and lesbian groups on campus. Some groups even receive funding through student activities funds. These changes do not mean greater understanding in either the university or the church, but they do mean homosexuality is more talked about, and more openly, within these two institutions today than it was thirty years ago. Greater Negativity and Opposition. Because the topic of homosexuality has now come more to the fore, greater negativism and greater displays of opposition have arisen. In the university this has meant various forms of gay bashing. In the church it has meant that denominations now formulate policies placing restrictions on gays and lesbians, policies which didn't exist in the past. As a result, gays and lesbians ordained to positions of leadership within most denominations are more subject to witch hunts carried out by organized conservative factions than was true in the past. In my own Presbyterian denomination, while dialogue with gays and lesbians within our churches is to be encouraged and promoted, no safeguards are provided to make that dialogue in fact possible. MoreDichotomy and Isolation for Students. Many young people are coming to grips with their sexuality at an earlier age. In the last . few years we have seen the development of support groups for gays and lesbians of high school age. This means I am seeing college gays and lesbians who have worked through issues of self-acceptance and self-affirmation before reaching the college campus. Many do not feel the need for a group nor do they take their clues as to what it means to be a gay or lesbian from their peers. This self-reliance and reluctance to be involved in a group, however, leaves a vacuum for those on cam- Fall 1994 pus who are still in the process of comcome advocates for sustaining this right. . ing out or reaching self-acceptance. For We must develop strategies toward that them, feelings ofisolation are even more end immediately. prevalent. Also, because of the negative The chasm between "in a relationship" stance in denominational policies and and "abstinence. " I am concerned that statements, these searching students much that has been written on the sup-. have become even more turned off to port side of gays and lesbians affirms the church and those who serve the one of two life styles: either in a relachurch. tionship with one ·other individual or Tired, Burned-out Clergy. Some (perabstinence. What about the gay or leshaps many) campus ministers feel more bian individual who either has not and more out of sync with where the found that one individual to whom she/ church is on the matter of ministry to he can pledge total commitment? What and with gays and lesbians. Some (perabout those who have no desire to be in haps many) feel worn out and tired of such a relationship? Is there then no outbeing out there on the forefront. Gay ~ let for sexual expression? We and lesbian ministers no doubt share ~. may be in danger of that feeling, yet many feel they \1 presentingthe gay/lesneed to be out there. They feel bian case as the ideal they have no choice and non-promiscuous, tillfeel isolated from their death-do-us-part scecampus ministry col-nario. This would heap even leagues. ~ greater guilt on those not in such a relationship. Let us be The Agenda Ahead Lmore open and realistic about what et me suggest several concerns that ¥ we describe as /I acceptable life I feel need to be on our agenda as styles"-and underpin our realism with campus ministers for the next few years. a theology that offers more than the two Support Networks. At a campus min-options above. istry conference two years ago one of The need to reclaim our role as theolomy colleagues, a Roman Catholic priest, gians within the academic community. put up a sign advertising a workshop There was a time when campus minis-he wished to give. It was titled I/A Min-ters were seen as theologians in resiistry to Gays and Lesbians on Campus." dence on campus. More than worship A few hours after posting it, he changed leaders, counselors, or organizers of the title to /IA Ministry of Gays and Les-events and activities, they were the ones bians on Campus." The workshop was to offer a theological perspective on the dramatically changed in content, for-issues and concerns which emerged mat, and intention. Within that group within the university community. We of gays and straights, many told their need to reclaim that role. One of the personal stories. For some it was the first areas crying out for theological reflectime they had come out to their col-tion is the area of human sexuality-in leagues. They no longer felt alone. A sup-particular, the area of homosexuality. port group was being experienced. How-We need more Gary David Comstocks ever, there was no follow up after that (author of Gay TheologywithoutApolmeeting and no network was estab-ogy) out there on the cutting edge of lished. People went back to their isola-theological reflection. T tion. The need for support networks for Thomas J. Philipp is Pastor ofCommunity gay and lesbian clergy is great. Presbyterian Church in Merrick, New York, The matter of officiating at Holy Executive Minister ofLong Island United Unions. Some campus ministers have felt Campus Ministry (servcomfortable, in certain circumstances, ing the campuses of to officiate at holy unions. Several deNassau and Suffolk nominations now have this issue before County), and Protestant them. There is a strong pOSSibility that Chaplain at Long Island these denominations will attempt to University-Co W.Post deny to ordained clergy the right to so Campus. participate. Campus ministers must be5 A struggle continues between the gay campus community and the administration at the University of Delaware. Responding to a plea for support, recognition, and rights, the President's Commission to Promote Racial and Cultural Diversity established the Lesbian, Gay, Bisexual Concerns Caucus. The Caucus was to discern, evaluate, and bring to the campus community an awareness of the climate for the gay community. So Much Pain/So Little Understanding Over the past three years many meetings have been held. Many concerns have surfaced. Many requests have been made. Yet an intense amount of homophobic behavior still exists on campus. In 1992 when the Caucus realized that nothing was being done and nothing was being heard, they asked two administrators to attend an open meeting where Caucus members could ask questions. The hope was that an open dialogue would bring results. It was a painful meeting for everyone who attended. I sat in that meeting listening carefully to the verbal language and watching the non-verbal language. As I witnessed the pain and oppression which filled the room, I started jotting down phrases as I saw and heard them. "So Little Listening" emerged. For all who have ears, let them listen! For all who have eyes, let them see! For all who have a feeling heart, let them experience! Many issues of the gay community are still pending: partner benefits, a gay resource center with a full-time professional to staff it, and other benefits which the University provides for heterosexual employees. In an effort to keep the imbalance before the administration, a survey was sent to graduate students, salaried staff, and faculty. It was DIVIDING THE WATERS: Small Steps in a Campus Journey received with various comments, from intense disgust to gratefulness. It ultimately showed an untruth: that the University is a welcoming and safe community for gay culture. Such Small Steps/So Many Cries As the United Methodist campus pastor at the University of Delaware, I find my ministry growing within the gay campus community. The lesbian, gay, and bisexual students, faculty, and staff who search for meaning in their lives are opening themselves to the presence of the church-the same church which oppresses and alienates. Because of their openness to my presence, thoughts, and sharing, each person in her or his own way has retained some hope in the church. Many long to be a part of a spiritual community where they are loved and accepted and affirmed as people of God. They cry in the wilderness for the church to divide the waters that they might reach the promised land. How long will we keep our sisters and brothers on the other side of the waters? God divides the waters with a resounding "YES" in Jesus the Christ. God divides the waters with a resounding "YES" in unconditional love and grace as a gift to us. My hope is that each of us would pass on to all God's people the gifts of unconditional love and grace, not in spite of who they are but because of who they are and whose they are. T Laura Lee Wilson is Campus Pastor and Executive Director of the Wesley Foundation Campus Ministry at the University of Delawa re and is a member of the Reconciling Pastors' Action Network. Open Ha 6 Creating Opportunity Out of Res\stance? By Ben W. Curry Erik, a senior in college, reports in a counseling session that he has established "gaydar," (gay radar) in his life to cope with who he is. He says, "Whom can I trust on this campus? Who will offer me support and assistance rather than resistance?" At Mt. Union College in Alliance, Ohio, the President refused to let the college host an AIDS Conference. He said it was too controversial for their small college. It would "cost" the institution funds from alumni and donors. The President of Rio Grande College in Gallipolis, Ohio, refused to give permission for the formation of a gay, lesbian, bisexual student group. A chaplain at a midwestern university recently reported that her student affairs officer, worried about legal implications, overreacted to her establishment of a university-wide committee to determine policies on same sex unions. It cost her the college chaplaincy. A lesbian faculty member of a southern college reported that she had worked unsuccessfully for years to have her partner included under her health benefits from the institution. The resistance came from administrators worried about escalating costs and the risks of adopting controversial values. A campus minister, struggling to keep a dozen members attending a fellowship group regularly, reported that several conservative and fundamentalist students were outspoken in their unacceptance of gay, lesbian, and bisexual students. One fundamentalist said to the students seeking admittance, "You are condemned. AIDS is your judgment. Either repent or die." Because the conservatives and fundamentalists were the most outspoken members, the campus minister did not respond. He was afraid he might lose all of his attendees if the issue of homosexuality was addressed. You can probably name similar examples of resistance on your campus or on campuses you know. Such examples are symptomatic of the lack of inclusiveness, the difficulty of dealing with diversity, and the tough economic crises Fall 1994 institutions of higher education presently face. Some Understandings of Resistance " I s the problem prejudice?" I asked a faculty member at The American University "No," he said, "I do not believe so. It is the lack of familiarity." Some people want to be supportive, but they do not know how. They do not know what to say or do. Others want to be supportive but draw a line, setting limits. For example, some Christians will accept gays, lesbians, and bisexuals within the church or will not discriminate against them in employment, yet say that they feel uncomfortable with some homosexual acts as less than ideal. Resistance emerges because so much of what we learn about the lesbigay community comes from the wrong sources, such as the propaganda of the religiOUS right, inappropriate jokes, or negative and inaccurate media stereotypes. Because mainstream gays, lesbians, and bisexuals often do not want to be singled out or noticed, the most outspoken persons produce the impressions and actions which the public experiences as "typical." This dearth of knowledge of lesbigay persons is a breeding ground for negative viewpoints. Often the reactions become volatile, emotional, and hurtful rather than rational, sensitive, and caring. Developing Strategies Resistance to the practice of fully welcoming lesbigays exists in many forms on our campuses. Opportunities also abound. You may be able-out of resist~nces you experience on campusto provide opportunities that offer growth. Familiarity. We must read about, listen to, and communicate with lesbigay persons and we must to so with a desire to be inclusive and accepting of their diversity. However, no clear models exist for how to establish familiarity with the gay community. Setting up listening posts, developing table-talk luncheons, and allowing study and discussions on human sexuality are possibilities. Advocacy. Becoming an advocate means speaking on behalf of gays, lesbians, and bisexuals to gain campus services such as an orientation session, a resource center, counseling, or support groups. At The American University our new Gay, Lesbian, Bisexual Fellowship within campus ministry, led by a student from Wesley Theological Seminary, resulted from a new resource center being established for lesbians, gays, and bisexuals by the University's Division of Student Life. Worship. Using inclusive prayers, welcoming community within diversity, and developing fresh approaches to timely liturgical issues such as comfort and healing, reconciliation, affirmation, and commitment are key ingredients to an inclusive liturgical life. 1 In a recent worship service, we sang "Walls that Divide." One verse gives us hope and challenges us to bring opportunity: The church divided seeks that grace, . that newness we proclaim, A unity ofserving love that lives praise to God's name. Walls that divide are broken down, Christ is our unity! Chains that enslave are thrown aside, Christ is our libertyJ2 • Notes I Celebrating the Inclusive God, Open Hands (Winter 1994) offers articles and liturgies. 2 Walter Farquharson, "Walls That Divide," Everflowing Streams: Songs for Worship. Ruth C. Duck and Michael G. Bausch, eds. New York: The Pilgrim Press, 1989, p. 59, v. 4. Ben W Curry is University Chaplain at The American University in Washington, DC where the United Methodist Student Fellowship, after a year's study, became a Reconciling Student Ministry in thespring, 1994. He also serves as the Director of Kay Spiritual Life Center. 7 r :~~~--~~~~==~~~~---------------------------------------------------WITH THE HELP OF THE HOLY SPIRIT By David M. Hindman The books were not all on the shelf; the pictures not yet hung. I had been on the job two weeks when I had my first counseling session as the United Methodist campus minister at The College of William and Mary. As he began to talk, I realized this student was struggling to accept his recently discovered sexual identity. He sought me out partly because of the internal conflict he was experiencing: he had always heard negative assessments from others about homosexuals, yet he was experiencing joy and fulfillment in a relationship with a young man. He felt his newfound integrity was a gift of God, but wondered how that could be possible if God abhorred homosexuals? Last, but not least, he did not know how to share with his parents what he was learning about himself. "I made a concentrated effort to discern, with the help of the Holy Spirit, how to respond to the needs of this person in this circumstance. " What followed was a time of prayer and careful listening to his personal and faith journeys. I made a concentrated effort to discern, with the help of the Holy Spirit, how to respond to the needs of this person in this circumstance. I engaged him in conversation about alternative understandings of scripture and God's desires for human beings. I offered him a phone number of another United Methodist pastor (in his parents' home town) who was willing to serve as a resource person, pastor, facilitator, and mediator whenever he decided come out to them. To be supportive of lesbigay persons evokes a range of responses. Peopleboth straight and lesbigay-may feel grateful, relieved, suspicious, critical, hostile, or incredulous that an ordained, committed member of the Christian community might have such an attitude 8 and approach as I had with that young man. Believers and non-believers alike may affirm or doubt the validity of the pastor's faith experience. In such a situation, campus ministers need the sustenance, encouragement, and strength that result from a vital prayer life. Supportive ministry also requires careful listening to the stories of lesbigay persons as they tell their tales of confusion, pain, joy, hope, longing, fear, love, injury, and holiness. The attentive presence of a campus minister can affirm them and communicate the validity and value of their experiences. However, such listening is not amoral or indifferent to how persons live out their lives. At its best it strives to conform to the spirit and will of Christ. Our listening at times may comfort and affirm. At other times it may involve appropriate confrontation of actions or attitudes which are hurtful, promiscuous, exploitative, or destructive of self or others. Openness to the guidance of the Spirit may also affect how one affirms the homosexual orientation of one person as a good gift of God and offers assistanceto another who is conflicted and truly wishes to be heterosexual in practice (even if his or her orientation is bisexual). The pastoral goal is not meeting the political agenda of any group on the right or left of the theologica spectrum. It is providing ministry tha enables persons to experience the abundant life promised by Christ. The story of my first counseling session at William and Mary is but one ste in a long journey of personal discove and ministry which along the way r.included thanksgiving, confusion, bies ing, failure of nerve and ability, grol, -. and change. Not every story has ha happy ending. Yet through it all, . and then ministry has occurred, ments of insight and transforma have been celebrated, and grace been experienced. May others rece the same gifts. T David M. Hindman is an ordained 1 ber ofthe Virginia Annual Conference of The United Methodist Church and Director ofthe Wesley Foundation at The College of William and Mary in Williamsburg, Virginia. OpenH dents to describe their experiences, pe'rceptions, and questions regarding the topic, because their experience of the church is one dimension of the church's reality. In these workshops and at three other student settings, I listened to students from about sixty campuses, from all theological and political perspectives, from all orientations, and from all regions of the United States. Their statements were illuminating. Student Reflections MOSt students felt the church is "on the fence" or "trying to be everything without being anything" or "abandoning moralleadership./1 Many had questions for the church: "If I can be baptized, why not ordained?" "Why is sexual orientation such a big deal to the church?" "What does the Bible say about human sexuality? About judgment? About the nature of sin? About who can give leadership to the church?" Students talked about their experiences. They told about mainline churchrelated colleges that are not allowing gay, or who advocated for the rights of lesbigay students, expressed again and again their deep sense of isolation. They told stories of parents being "outed" by the church, of their own struggles with the biblical material as interpreted to them, and of personal experience and reason conflicting with teachings of the church. Students described the frustration of feeling judged by political allies because they were Christian, and judged by the church because they were lesbigay. Students who believe homosexuality is a sin felt challenged by friends who are lesbigay, angry at the church for not following the scripture, and judged by those who label them "fundamentalists." Students talked of increased violence and hate language; Even students at "progressive" state universities felt assaulted daily in a variety of ways. They felt demoralized and frustrated by the visible limitations and fragility of tolerance and of student coalitions. They were frustrated by the atmosphere of homophobia which they felt is shaped by the religious right and fostered by the silence of the majority of Christians. Fall 1994 ahead. Still, students' stories carried hope, even in the midst of the wilderness. Their hope came from their own commitments to engage with those who differed from them. General Learnings From these conversations with students, I have drawn five general learnings: • The networks of spiritual and social support for lesbigay students and friends include informal networks of friends and organized alliances on campus and in the community. • Campus ministries, local churches, home churches, and individual chaplains are resources for some students, but. certainly not for the majority. • On some campuses, the religious community and campus ministries are dominated or intimidated by antilesbigay communities. • On other campuses, the religious communities have not made ministry with lesbigay students a priority, but rather have addressed the "issue" of homosexuality. • Lesbigay students on state or secular campuses-even those with overtly homophobic practices and policiesfelt surer of their civil rights than did students on church-affiliated campuses. • Students of all perspectives felt campus ministries needed to advocate for basic human rights. • Campus ministries which publicly state that they are welcoming and inclusive Signal God's grace. T Odette Lockwood-Stewart is the United Methodist Campus Minister and Director of the Wesley Foundation at the University ofCalifornia at Berkeley. 9 What is it like to be a sexual minority and a seminarian? For those of us at the third national conference for gay seminarians in 1993, it is mostly very good. For many of us, seminary provides community. At seminary we find and affirm ourselvessometimes for the first time-as lesbian, gay male, bisexual, or transgendered.* people. Several of us "came out at semInary." Many of us have experienced at seminary the healing and joy of being who we are. At the other extreme, for a few of us, seminary is simply the darkest of closets. In such a place we struggle to find a way to hang on to a faith which both nourishes and diminishes us. The extent to which seminarians experience community or closet depends on the denomination, the seminary, and the seminarian. Three denominations consider themselves fully welcoming: Metropolitan Community Church (MCC), Unitarian Universalist (UU), and United Church of Christ (UCC). Over two thirds of those attending the conference were MCC, UU, or UCc. Ordination as an out sexual minority is possible in each denomination, although finding a church to serve can be a problem for both UU and UCC lesbigay graduates, since in both denominations the individual congregation calls its own minister. Despite the national associations' creation of nondiscrimination policies and educational programs for congregations, those of us graduating know that heterosexism and homophobia will make it very difficult for some congregations to call us. The current UU shift in emphasis to racism also makes some seminarians worry that the denomination is ranking racism above heterosexism, perhaps because of continued discomfort with sexual differences and lack of understanding of the "results of the closet." Seminaries affiliated with all the other denominations are welcoming in varying degrees, except for those affiliated with denominations whose faith depends on a literal reading of the Bible. By Virginia Wolf Only two seminarians at last year's conference were from such conservative denominations. They requested that their attendance be kept confidential and never publicly identified themselves as lesbigay. Staying in their denomination means being in the closet most of the time. CLOSET: A hiding place in which to avoid being condemned and rejected as an abomination. The extent to which sexual minorities are closeted in the classroom depends on the course and the seminary. At one end of the spectrum, at Meadville/ Lombard (Chicago) and Starr King (Berkeley), students are out in all their classes. At other liberal seminaries students of many denominations are out in many classes. In some classes students "find no reason to be out because their sexuality is not an issue." At the other end of the spectrum, seminaries-even with a lesbigay affirming denominational affiliation-attract numbers of students and faculty from very conservative denominations, making it uncomfortable for lesbigay students to be out in the classroom. COMMUNITY: A group ofpeople who unconditionally accept one another, seeking justice for both the one and the many. United Theological Seminary (UTS) is a good environment for an out lesbian like me. There is a large lesbigay presence at UTS, including faculty and staff. There are courses specifically appealing to us-Gay Theology and Sexuality and Spirituality, for example-and specific attention in other courses, such as Ethics and Women's Studies. Unforor CLOSET? tunately, in many courses we, like les gay seminarians elsewhere, still have 0 bring up sexual minorities if we \\'a the discussion to include them, bu have found my doing so welcomed. Mariposa Alliance, a student group, 0 fers opportunities to talk about our e periences and to negotiate with ~ school when we feel our needs are no being met. With the full support of C we hosted the third conference of seminarians. Sometimes students at UTS are polite, not supportive. Although no s' dent has ever been deliberately rude hateful to me, I had some tense rr. ments when I began at UTS-to soly. extent because of the way I responde to other students' apparent discomfo We who are sexual minorities ofte learn to protect ourselves by being d fensive and by expecting rejection. .' sometimes react aggressively to the pa of what feels like, and may be, yet 0 more misunderstanding of who we a e. We also sometimes go quietly back in 0 our closets to heal. Although either T - sponse is understandable and undou 'edly necessary at the time, neither : sponse allows us, or those who dif e from us, to grow. As I increasingly fee at home at UTS, I relax and welcof!1 my own and others' discomfort as opportunity for respectful dialogue a an increasing wholeness in our comm-nity . ... *Editor's Note Because language is still emerging to scribe transgender (transgendered, tra. sexual) people, each writer's version tbeen allowed to stand as originally " ....Tit t:' two children to adulthood. She is an author and, since January of 1993, a part-time student at United Theological Seminary in the Twin Cities area of Minnesota. Vir ginia Wolt Ph.D., is ProfessorofEngf·-J at the University of Wisconsin-Stout. 5 1 began coming out thirty years ago. She (1'1 her partner of nineteen years have rear, Open Hands 10 .., "----c...HJ..l.-l.-E.NGtE.S F J..c....'NGt c...Jt."'"PUS R 'E-S 'PE-N"",Jt.l.L'FE- c...OUNSE-l.-ORS ~ ---) 5.'( G.RE.G.OR,( ~NPE.RSON As Youth and Young Adult Outreach Coordinator of the United Church Coalition of Lesbigay and Gay Concerns, I visited and spoke with Residential Life Counselors and staff persons from several VCC campuses and my own alma mater this past year. These interactions taught me many of the challenges facing Residential Assistants (RAs). Homophobia on their campuses and in their residence halls is one challenge. Some student RAs at a midwestern liberal arts college were not convinced that homophobia needed to be addressed in their residence halls. The only crisis they could recall occurred when the campus lesbian, gay, and bisexual student group posted signs inviting campus "queers" to their next meeting. Many students objected to the use of the word "queer." Some felt using the word legitimized homophobia. Others argued the signs were reclaiming a negative word as a positive symbol of pride. Many, however, felt it was simply an attempt to stir up trouble. At an RA training at a northeastern campus, two RAs expressed concern that chalking lesbian, gay, bisexual, and transgender affirming messages on sidewalks on National Coming Out Day last year was unnecessary. Staff at another midwestern college feared parental retribution for the campus group's support of lesbian, gay, bisexual, and transgender* youth from the surrounding community. Their group was the only identifiable support in the area. To me, the fact that such fears are raised betrays the homophobia present at these schools-and the need to address it. Fall 1994 The invisibility of lesbian, gay, bisexual, and transgender youth is another challenge facing RAs who often receive little sympathy for trying to address it. Remaining invisible is a hard daily reality for queer students. Some risk loss of family support for their education if they come out. Others risk rejection from friends. Many face hazing or harassment in their residence halls. An unsafe abode is no haven from scholastic pressures. RAs must challenge homophobia and invisibility issues because many students suffer under such pressures. RAs must face disapproving peers who will not appreciate their support of lesbian, gay, bisexual, and transgender students. If RAs respect confidentiality, are approachable, and offer visible support, they will find themselves offering support and guidance to students who come to them with stories of rejection from families, classrooms, professors, peers, or religious institutions. Fears that addressing lesbian, gay, bisexual, and trans gender issues openly on campus might fuel homophobic backlash must be addressed. Homophobia unchallenged contributes to broken families, ruined friendships, violence, suicide, undeveloped creative potential, sexism, and countless other tragedies. Addressing lesbian, gay, bisexual, and trans gender issues may in the short term unleash the fears and insecurities of people suffering from homophobia, but it is the only option. Decades of silence have failed. Ifwe create campuses which encourage people to be open and honest about their lives and loving, we stand in the long term to gain from unleashed creativity, sensitivity, and understanding. Isn't that what higher education strives to achieve? I am encouraged by one of the ch allenges I heard voiced many times at every campus I visited last year. The RAs were frustrated because they wanted to help (but did not know how to help) the often invisible sexual minority students. I am sure if they tackle this roadblock with enough creativity they will have many, many visibly thankful students and friends. T *Editor's Note Because language is still emerging to describe transgender (transgendered, transsexual) people, each writer's version has been allowed to stand as originally written. Gregory Anderson resigned in August from the UCCL/GC as Youth and Young Adult Outreach Coordinator to join Planned Parenthood League of Massachusetts as HIV Infection Prevention Project Coordinator. He is a recent graduate of Clark University with Bachelor degrees in Sociology and Music. 11 CAMPUS MINISTRY IN CRISIS By cornelius a. kanhai Campus ministry ought to be on the endangered list, if it is not already there. Decreasing financial commitment from the denominations resulting in staff and program reduction and loss of morale is threatening the very existence of campus ministry, at least in any of the forms in which we currently know it. Apart from the possibility of the rise in the denominations of inspired leadership with a new vision, the prospect of continued shrinking of campus ministry to little or no presence seems inevitable. "In my twenty years in Madison, the church has eliminated three generations of campus ministers," says Vern Visick of Madison Campus Ministry. "That has happened as a result of staff reduction due to shrinking financial support and the resulting over extension of remaining staff as well as the resulting lack of security for those who would respond to a call to campus ministry." ~ Financial Crunch , , F inancial crunch" is an expression used to explain many aspects of life in our SOciety today. Local churches find that their incomes remain approximately level while their costs increase every year. In the United Methodist system, for example, the inabili.ty of local churches to meet their budgets often means decreased ability to pay conference apportionments (financial assessments), some of which are redistributed to campus ministries. Annual conferences have been restraining the growth of their budgets and thus the growth of apportionments. This, in turn, results in fewer dollars to meet ever increasing challenges on the campus. Campus ministry, often near the bottom of the list of priorities, has fewer advocates on the floor of annual conference sessions and therefore finds itself needing to trim program to fit shrinking financial support. Four basic models exist for funding campus ministries in mainline denominations. The first model is the chaplaincy. Most church-related colleges have a chaplaincy which is funded directly out of the college budget, although the college may receive funding from judicatories or local churches which is deSignated for the chaplaincy program. The second model, the Foundation model, is used in public institutions and the pattern is different. Not until the first part of this century did the church even recognize the need to be in ministry on the campus of "godless" state institutions. Good Christians went to church related colleges. In United Methodism, for example, the Wesley Foundation started in the first part of the twentieth century and flourished in the post World War II era. The campus ministry foundation became an instrument through which denominational judicatories could raise money to fund campus ministry. A third model for funding campus ministry is a local church, or a partnership of churches, in a campus town. In this model, the primary funding comes at the local church level rather than through the college or from the denominational budget. The fourth model is funding by a conference or other regional judicator:' structure such as the Presbyterian Synod. This funding is usually solicited and received through an ecumenica' partnership such as United Ministries' Higher Education. A fifth model also exists, usually . non-denominational ministries such a Campus Crusade for Christ and InteVarsity. Their campus ministers (usuall. lay persons) raise their own fundi. from friends and relatives, loc churches, church organizations, a other community organizations. The crisis in campus ministry is . directly caused by the dwindling financial support of campus minis r through these different models, but 11 dwindling support does contribute the crisis. Such reduced support is symptom of other social factors whic are causing the crisis. Conflict ofRoles One of the social factors which is d'rectly causing the crisis of camp Open Han 12 ministry is a difference in the definition of campus ministry between local churches and their clergy on the one hand and campus ministries and their ministers on the other hand. Local churches often see campus ministry as an extension of their own ministry, a place for Johnny orJane to go to church while they are at college. But Johnny or Jane may have stopped attending church services before they left home or may decide to take a break from church when they break away from home. IfJohnny or Jane do not show up at worship at campus ministry, or have stopped going to church altogether, then campus ministry is not doing its job for the local church, at least in the eyes of local church clergy. Campus ministries and campus ministers, on the other hand, often see their role quite differently. They observe that a place for Johnny orJane to go to church while away from home may not be the most critical need. As a matter of fact, Johnny or Jane may have been turned off church for years, and the last thing in the world they want is a church like the one back home. This is true, for example, at University Church in Madison, where a large percentage of our students have been turned off by the church and are now feeling their way back in. Johnny and Jane's intellectual struggles with faith, or their need for more open attitudes on social questions may not be met in the traditional church setting. Many people nostalgically refer to the post World War II period and the large number of students who were involved in campus ministries. That era was also marked by higher church attendance numbers, and larger Sunday church school rolls. Today, campus ministries serve fewer and fewer students. The tendency of the church to evaluate the effectiveness of, and need for, campus ministry by counting the number of students in groups and activities overlooks an important fact: The disappearance of the youngest generation in campus ministry was evident in the local church before it was manifested in campus ministry. Campus ministry is often seen by the folk back home as being too radical, too political, and not productive. Issues such Fall 1994 as war and peace, civil rights, racism, gay rights, and reproductive rights for women are much more likely to be dealt with openly in a campus ministry than in the local church. In this way, campus ministry has served the church over the years by giving leadership in opening these issues for discussion, developing resources for dealing with them, and training young adults to continue their engagement and discussion when they are no longer in college. However, local churches and clergy have often seen this greater openness as contrary to the interests of the local church. This, in turn, often results in diminished support. Campus ministry is in crisis because the society is in crisis. The traditional purposes for which campus ministry existed-a home away from home, an institute for religion and a place to recruit and train lay and clergy leadership for the church-have shifted because society has shifted and the campus has shifted. Campus ministry now is often defined by those involved as being a witness to the whole campus and university, rather than being just a chaplaincy for Christian students, although that remains a very important function. Off-Campus Influences In addition, trends and events completely outside the realm of campus ministry have also helped create the crisis in campus ministry. The recent controversy over the liRe-Imagining Conference" has rippled through both the Presbyterian and United Methodist denominations, resulting in diminished revenues, among other things. The ELCA Lutheran denomination has been experiencing a similar kind of fallout around its Human Sexuality study. Future Needs and Predictions Despite the internal funding problems, the conflict in roles, and the impact of off-campus negative influences, campus ministries are still alive and viable. liThe university is a fact, and it is not going away," says Vern Visick. IIIt is one of the most critical places in our society. The church needs to be there, just as the church needs to be in factories and fields. IfJohn Wesley were alive today we'd have more ministries to universities and prisons." In Wisconsin (as I am sure is true in other states) almost everyone in the state has some relationship to the University of Wisconsin. Many of our teachers and other professionals have been trained there. Much of the leadership in business and the community has been influenced by the university in one way or another. Much of the research in agriculture, physical sciences, and other disciplines impact our lives every day. The university is one of the fundamental institutions of our society. In the face of that kind of reality, campus ministry is deserving of greater, not less, support. The church has given very little thought about how it needs to affect the university. Campus ministry is strategically positioned on the frontier of the IIbrave new world" or whatever the future holds on the university campus. It is most certainly not as effective as it needs to be, but it is there. It is the church present on campus, in the midst of the IIgodless" university. However, if the church continues to give low priority to campus ministries, in forty to fifty years there will be little or no campus ministry left (some think that is a very generous estimate). Caught between dwindling resources and an ever increasing challenge, those of us in campus ministry must struggle with the short-run realities while planning for the long-run visions. We need to keep our focus on what is happening, where the people are who need to be served, and what their needs really are. The crisis in campus ministry is a part of the crisis in the church and in our society. For the time being we are here-and glad to be here . .. corneliusa. kanhai is Senior Pastor ofUniversity United Methodist Church in Madison and ExecutiveDirector ofthe Foundation at the University of Wisconsin/ Madison. University , Church was the first Methodist ministry to a state university in Wisconsin and is a Reconciling Congregation. 13 A Student Speaks I came out as a queer person while an undergraduate at a state uniyersity in the South. I was fortunate to have the support of several gay men at my local church, but the general ministry of the church did not nurture my early adult self-exploration. My coming out process was fraught with all the questions and issues of a young adult coming to terms with his place in the world-spiritually, intellectually, socially. I flirted with various self-identities throughout my undergraduate experience. Neither my church nor the campus ministry ever engaged in public conversation about sexuality and spirituality. I often felt uncomfortable being myself, both at church and at the student center. Although I found abundant grace and witness through a select group of friends inside and outside the church, I carried with me the aching desire to see a more intentionally inclusive, church-based ministry to lesbigay students. One year after moving to Berkeley for graduate school, I found a church home in a Reconciling Congregation. In this church I feel enabled to heed my own ministerial call to help bring healing to other lesbigay people. However the queer community in Berkeley is largely cynical and resentful of the church. Although I suspect, even hope that other students like me thirst for ful inclusion in the family of faith, finding such students is proving to be more difficult than I expected. I become frustrated trying to bring the message of wholeness and grace to this often pained or apathetic mass of my peers. Thankfully, I can turn to the witness and support of my church home. The love and concern of the clergy and laity alike encourage and enable our ministry through prayer, program support, and Open Hands 14 ~ By Chad Heilig a real commitment to the meaning and value of reconciliation. We have even seen signs of success in reaching out to the campus community. Our initial offering was a seminar led by ethicist and author James Nelson. The persons reached by his witness seemed eager to continue the conversation about jointly embodying their faith and their sexuality. The success of that event feeds our hope of creating more outreach. We are developing small groups specifically for lesbigay people, dedicated to honest reflection and growth within our personal and collective experiences. We also are beginning to network with several ministries close to campus that have made public statements of reconciliation with lesbigay people. We hope to strengthen the individual proclamation of each community by combining our voices into one proud message: lesbigay or not, you can find a welcoming family of faith in this college town. On World AIDS Day in December, we plan to hold an interfaith wholeness service on campus, with the presence of as many local ministries as wish to participate. We hope our initial attempts will form a nucleus for ongoing and expanding ministry of reconciliation for all students. My hope is that we can create a safe and nurturing place for some questioning student to be able integrate sexuality and spirituality-the kind of place I wanted as an undergraduate. ~ Chad Heilig (in center in photo) is a doctoral student in statistics at the University ofCalifornia at Berkeley. He currently chairs the Reconciling Congregation Committee at Trinity United Methodist Church in Berkeley. Fall 1994 15 JtJar",e, tJf..C..mpa. Ml",l.ter WfI,tJ I. Oat By Jan Griesinger I came out to my board and the campus community in 1977, one year after I had been called to United Campus Ministry (UCM) at Ohio University. Ithardly felt like a choice-more like a spirit-push to care for my own body, mind, and soul. Board and Denominational Responses Several members did make their objections known following the board meeting. One was a retired military chaplain who, along with a local pastor, contacted the regional Disciples of Christ office and asked them to pull their funding. Disciples officials came to Athens for a dialogue with us but did not stop funding the statewide ecumenical consortium that provides about 3S percent of our budget. A few months later at our annual board retreat we asked lesbian and gay faculty and students to join us for conversation. They shared their stories with our board in small groups. It was a very powerful event and a definite first for most of our board members. Since then, our campus ministry board has provided strong affirmation not only for me personally but also for our outreach program to lesbian, gay, bisexual, and transsexual * people on campus and throughout our rural area. Responses from other denominations who were supporting our ministry were varied. United Church of Christ area staff members were supportive but uncomfortable-I was their first out clergy person. By the early 1980s the United Methodist District Committee on Higher Education and Campus Ministry became a battleground. Over the next ten years they often recommended that our funding be reduced or cut off altogether. Several small reductions did happen, but generally the West Ohio Board of Higher Education and Campus Ministry either affirmed our work or declined to single us out from all the other ministries for a cut. In 1994 we finally got an increase and a letter of affirmation from the District Committee. Change does happen! In the mid-1980s an American Baptist pastor recently out of seminary heard there was an open lesbian campus minister and decided to build his career on attacking us. He was able to get the statewide campus ministry committee to send a letter to the ecumenical consortium mandating that Baptist funds not cOJIle to UCM. The consortium (then called the Ohio Board for United Ministries in Higher Education) followed the letter of the mandate but none of our funds were cut due to their strong support of our work. They too had come to visit us and had dialogued with openly gay, lesbian, and bisexual people involved in our ministry. In reality, little of this harassment affected our day-to-day ministries and strategies. Though some board members were not fully committed when they began serving their terms, their contact with students we serve and other supportive board members (gay and straight) usually converted or at least neutralized them. Straight staff members were extremely helpful in handling our critics in local churches. For every person who withdrew a personal contribution, several more stepped forward to honor our out-front witness. Support for UCM from gay and lesbian faculty, staff, alums, and friends continues to be significant. High Spots and Low Spots Over these seventeen years my morale hit a few low spots, but strong support from the board, friends, and colleagues in the United Church Coalition Open Hands 16 for Lesbian/Gay Concerns, and Christian Lesbians Out Together (CLOUT), as well as my own sense of lesbian pride and God's call to this ministry, keeps me coming back with renewed energy. Because I have been out, I have see~ incredible faith and courage as I walk ,ith gay and lesbian students whose parents opened their mail or told them not to come home or forced them to go o a therapist; with a gay student filing sexual harassment complaint against his married male professor; and with faculty and staff and students struggling ,ith whether and how to come out. I also have seen incredible faith and courage as I walk with lesbian mothers in child custody battles and rural moms on welfare dealing with harassment from neighbors and alcoholic lovers; \\ith gay married men working factory jobs wrestling with what integrity and honesty mean; and closeted area clergy whose spirits cry for an answer to their suffocation of soul. Dealing with local churches and clergy has ranged from impossible to friendly. I have not been invited to preach on a Sunday morning or teach a church school class except at a few VCC churches. At ministers' meetings and committees for annual ecumenical services, Catholic priests, Jewish rabbis, and the gamut of Protestant clergy have had to deal with me regularly as a colleague, some of them for twelve years or more. I seldom know how they really feel, though they have let me know they feel anxious about my being in their pulpit at the annual three-hour Good Friday Service. They tell me that other clergy won't join the Campus Ministry Association because I am a member. I have, however, had strong affirmation from most of my campus ministry colleagues across Ohio and nationally. I love my work in the gay, lesbian, bisexual, and transsexual communities as well as the other work I do in counseling, performing weddings, working on racism and sexism, supervising student interns, and organizing service projects. Each young gay, lesbian, bisexual, or transsexual person has to make the decision anew about what will happen if they claim their right to love. Here is where a campus minister's presence is crucial. The more we follow Jesus' call Fall 1994 to be with lithe least of these," the more we will be privileged to share the lives and walk the walk with people who live daily with the oppression of heterosexism.T *Editor's Note Because language is still emerging to describe transgender (transgendered, transsexual) people, each writer's version has been allowed to stand as originally written. Ian Griesinger, an ordained minister in the United Church of Christ, has served as Director of United Campus Ministry at Ohio University in Athens since 1976. She has also served as national coordinator for the United Church Coalition for Lesbian/Gay Concerns since 1984 . 17 By Mary Council-Austin "Rev. Austin, all I want is to be left alone to finish my studies. I do not bother anyone. Why would they say such awful things about me? I cannot live this way any more. " I rarely am reduced to trembling bones and streams of tears, but the sight ofJonathan (not his real name) sitting in the middle of his belongings weeping and screaming was more than I could handle. No quotation of the church's position on homosexuality seemed appropriate. What Jonathan needed was a place to live, someone he could cry with, and a place to shelter his shattered hopes and dreams. He needed a place where his fragile trust could be restored and where he could be touched again by the deep and abiding faith that had sustained him through previous storms. As we sat talking until dawn, I realized that Jonathan was one of the fortunate few. He knew ofour ministry, liThe Circle of Friends," a bi-monthly coffeehouse style ministry which seeks to provide a visible sign of God's love and care for gay, lesbian, and bisexual persons in the campus community of Howard University. In recent Circle gatherings, Jonathan had shared concerns about increased hostility directed toward him in his off-campus residence. There were daily cruel accusations and slurs about his sexual orientation by young men in the neighborhood. Though unfounded, there were stories of sexual activities 18 being carried on in the residence which the landlord deemed totally inappropriate. Without attempting to get at the truth, the landlord tossed Jonathan out. All of my spiritual and professional resources are challenged in the face of students who feel betrayed and abandoned by a long trusted religious community. The profound search for community amid deep and hurtful divisions takes on a new urgency with realities such as jonathan's. Suddenly warnings from others to avoid offering ministries for gay, lesbian, and bisexual students pale into insignificance. What am I to do as students specifically ask: IIAre the loving arms of the church open to the marginalized"? It is clear: my call is to participate in making manifest the gospel example of mutual love and commitment to one another's well-being. I am glad that liThe Circle of Friends" came into being in time for Jonathan. I am glad he had the Circle where his story could be shared and held as a sacred gift. The Circle is where we break bread and dine at the Lord's table. It is a place where prayers spoken and unspoken are uttered. It is where personhood and self worth are affirmed and where one's sexuality is a gift from God to be celebrated. ~ Mary Council-Austin, a United Methodist clergy member of the Wisconsin Conference, was Director ofthe Wesley Foundation at Howard University, Washington, DC until this past summer when it was closed down. She is currently assisting the Dean ofChapel at Howard in Program and Outreach Ministries. She served as Associate General Secretary, Constituency Education, General Board of Church and Society, UMe. Open Hands Advocating Responsible Sex and Responsible Sex Education n interesting cartoon recently crossed my desk. College students attending a conference on sexuality all have paper bags over their ds. As one student shakes hands with other, the caption reads, IIGidday and . do you feel about sex before mare?" My goal in facilitating respon.. Ie sex education programs in campus nistry is to create an atmosphere in -nich students are invited to take off paper bags of embarrassment, fear, ° norance, or shame and explore the complex issues surrounding sexuality. curate biological and psychological °nformation combined with theologiethical reflection and social/cultural cntique equip students to make wise, safe, and informed choices for themseh"es. Through dialogue with students, I have learned to include three specific areas for discussion in workshops. 1. Affirm we are sexual beings at all times. eing sexual is not defined solely as engaging in genital activity. Ac"nowledging our sexual beingness means celebrating that we each live in a body through which we experience the "';orId and express our selves. Our male/ .emale body experiences can be quite distinct from one another and very diferent even among those of the same ender. Responsible sex education affirms the importance of learning as much as one can about one's own body o be able to identify healthiness and disease, likes and dislikes, pleasure and pain, and feelings of attraction, affection, or arousal. It also affirms learning about others' body experiences. Being lesbian, gay, bisexual, or straight have both similarities and differences. Differently-abled students and students from abusive families will also have a distinct set of body experiences and issues. I encourage students to be curious, ask questions, and discuss among their peers. Our sexual beingness incorporates all Fall 1994 By Maggie Covenant McNaught these body experiences as well as what we think, process, feel, and dream. 2. Proclaim our bodies are affirmed by God Sexuality, or the experience of our bodies through our gender and orientation, cannot be separated fromsoiri tuality. It is a precious Nowhere is this more 3. Embrace an ethic of love in decision-making Responsible sex begins with cultivating the deepest form of love for one's embodied self and the embodied self of another as God has for us. Students generally have many questions and a lot to say about love: how one knows you're in love; what love really means between two people; how to make decisions out of love; if and when to engage or abstain from genital activity; negotiating boundaries around physical touch; when to make a commitment-all important aspects to name in a discussion about love. Love, in a Christian understanding, does not mean a sentimental, gushy feeling but establishing "right relationship" between two beings in non-oppressive, non-abusive ways. Love as "right relationship" involves honesty, trust, respect, intimacy, familiarity, and openness. Love means learning to honor each other's bodies, sense of self, and boundaries without pressure to change or conform. It is not love if a partner's "No" cannot be heard and honored. It is not love if, befo~@,sexual intercourse, one is not for,tht!flfif},lf'iabDut a sexually trans- iU1.)\..U.).)lVll ofvalues, and concerns negotiating a sexual'~e:-xperience. It means knowing yourself well enough to express your fears, feelings, thoughts, and desires to your partner and being comfortable enough with your sexuality to disagree when something is not right for you. Responsible sex means deciding with your partner what the boundaries will be and taking appropriate precautions that insure safer sex. And finally, responsible sex means accepting that each one of us is responsible for the gift of our sexuality and what we choose to do with it. May our choices be well-informed, creative, and loving ones that bring us joyous life! ... Maggie Covenant McNaught is Director and Campus Minister of the Cal Aggie Christian Association, an ecumenical ministry at the University of California-Davis. She is also a Marriage, Family, and Child Counselor intern working on licensure. 19 Building a Liberating Bible Study Program into your Ministry By Lindsay Louise Biddle The use of scripture is alive and well on university and college campuses. Unfortunately, so is the abuse of sCripture. Attend any public event concerning lesbigay issues and you will likely hear someone quote the Bible to condemn homosexuality. For example, at a self-defense workshop held at the University of Minnesota in response to the increase in hate crimes against lesbigay people, the instructor cited a public utilities company that would not allow its community center to be used for a program on homophobia. When asked why not, the company spokesperson quoted biblical passages to defend the decision. Need for Biblical Defense As a Christian, I feel angry about such discrimination, embarrassed at the blatant misapplication of scripture, and frustrated that God's Word appears to be used to promote hatred. As a campus minister called to work with traditionally-excluded and under-represented students, I decided to offer a "Biblical Self-Defense Course on Lesbian, Gay and Bisexual Concerns." The course focuses on the Bible passages most commonly used to condemn homosexuality; outlines their historical, literary, and cultural contexts; and presents several liberation theology interpretations. This is not a traditional Bible study, but an opportunity for folkswhatever their religion, sexual orientation, or level of biblical literacy-to, '#7understand better the Bible passages di-; rected against lesbigay people. For many participants, these texts are a source of personal and spiritual pain. One lesbian spoke of her former pastor who said she would burn in hell. A mother of a gay son said she willk(not join a church that doesn't accept hom6sexuals, and she has yet to find such an inclusive community. Still another person said he never thought he meet anyone who believed the wasn't against homosexuality' Often folks try to deal wit painful scriptural issues in therapy even though few therapists are theologically trained to assist them. Yet since IIcoming out" as a sexual person entails" coming out" as a spiritual person, religious baggage cannot be ignored. The church has a responsibility to nurture folks in their development as whole human beings, holy creatures of God. A Look at the Course The "Biblical Self-Defense Course" begins with the Genesis account of Sodom and Gomorrah and continues with the Leviticus Holiness Code and the first chapter of Romans. Mter comparing several English versions of each , passage, we study the word variances in English and Hebrew and/or Greek. Then we explore the contexts of each passage, their original intents (to the best of our knowledge), and the history of their interpretations, including liberation theology. We also trace the history of the word IIsodomite" in the English versions of the Old and New Testaments. "Peace has come to my soul, a rare gift. " From a participant Physical self-defense is not so much a matter of the size or weight of one's body but what one does with it. Learning what to do does not from ever being attacked, enable one to develop 'r.-%·_:..rA('1?t,!,k' , and George A<\{tlStlll1llton University. might not say. re 0 t, available to scripture is not the issue; i merely present "Biblical Selfbeing used-abused-to defend ("proof-Defense." Contact her at 612/724-5429. Open Hands text") an already-made position. Rather I encourage everyone who studies scripture to do three things: 1. To read and listen to various interpretations critically. What is being said? Do you agree or disagree with the content? Does it come across as loving or condemning? Are there mixed messages? 2. To study in a safe and nurturing environment. Do you feel okay asking questions or raising doubts? Are you IIgiven" an answer or are you asked to consider a variety of answers and/or new questions? Do some subjects feel taboo or is everything above board? 3. To develop confidence in one's own understandings, and to respect the confidentiality of other people's understandings. Biblical information learned in class is public. Personal stories of class members are theirs alone to tell. After participating in the class, people say they feel better about themselves. Some plan to use new understandings to make their communities of faith more welcoming of lesbigay people. Others want to share understandings with their family members or co-workers who are homosexual. Some hope their new grasp of scripture enables them to come out to their families and thout fear of religious conOthers are grateful for the unity to connect their faith with "rest of their lives. As we go about our inclusive ministries on campus, let , us continue to offer this gift of peace' and may it not be so rare. T Lindsay Louise Biddle, pastor ofa Presbyterian congregation in st. Paul, Minnesota has served as campus minister at the Uniof Minnesota, University of 20 ~hatlsHo~ophobiaand Heterosexis~?~~~~~~~~~~~~~~~~~~~ Homophobia is a Double Standard for Relationships Homophobia is not asking about your child's, sibling's, or friend's gay or lesbian lover, when you always ask heterosexual children or friends "How is your husband?" or "How is your wife?" Homophobia is failing to be supportive when your gay or lesbian child, sibling, or friend is sad about a quarrel or breakup with a partner, or when that partner dies. omophobia is feeling repulsed by public displays of affection between gay men or lesbians, but accepting the same affec·;onate displays between heterosexuals as okay. omophobia is making a big deal out of an unwanted adance from a gay man or lesbian, when you calmly say "No +hanks" to an unwanted heterosexual advance. omophobia is a Sexualizing of Gay and Lesbian People omophobia is always thinking of gay men's or lesbians' sexuaty, rather than seeing them as whole, complex persons. omophobia is kissing an old friend, but being afraid even to snake hands with a gay man or lesbian. ...;omophobia is assuming that a gay man or lesbian is making a sexual advance if he or she touchesyou. omophobia is always being curious about which one in a gay 'lesbian couple is "the man" and which one is "the woman." omophobia is thinking that every gay man or lesbian is just someone who couldn't find a heterosexual partner. Homophobia is a Reluctance to Stand Up and Speak Out Homophobia is refusing to confront a homophobic or heterosexist rema rk or joke because you are afraid of being identified with lesbians and gay men. Homophobia is not mentioning to your friends that you work with or support a gay rights organization because you are afraid they will think you are gay. Heterosexism is an Attempt to Control Heterosexism is telling gay men or lesbians that they shouldn't be so outspoken about gay rights while you and your friends are very outspoken about abortion rights, or women's rights, or men's rights, or animal rights. Heterosexism is telling gay men and lesbians that they shouldn't be pushing their own personal agenda. Heterosexism is telling a gay or lesbian person that they would get further professionally if they would "broaden" their interests, as if gay/lesbian studies or anti-heterosexism work was not a "Iegitimate" field of study and interest. Heterosexism is trying to get gay men and lesbians to "shape up" or conform to the heterosexual world by stereotyping them as promiscuous, recruiters, separatists, or radicals. Note The idea for this resource came from Lesbians: A Consciousness Raising Kit by the Boston NOW Lesbian Task Force. I Handouts tor Anti-Homophobia Edutation Workshops Can~u Ident~yHeterosexual Privilege? ~~~~~~~~~~~~~~~~~~~ d e'osexual privilege is being able to live your life as part of a larger gmup of heterosexual people who do not as a group have to think ;ce about anything in this list. eterosexual privilege is the legal and religious right to marry ich then includes a number of automatic heterosexual privi. eges, such as: Public recognition of and support for your intimate relationship others inquire about your dates and your expectations of marriage others celebrate your commitment through cards, gifts, verbal congratulations, attending your wedding, etc. preferential treatment in job promotions if you are married ab' ity to adopt children and/or maintain custody of children 'educed rates for insurance policies """'mediate and unquestioned access in cases of emergency paid sick leave for ill spouse; condolences when partner dies d rect and automatic inheritance on spouse's death. eterosexual privilege is a general cultural supportandapproval ,of such things as: our lifestyle and relationships, which are considered normal our dating as a teenager ;our affectionate behavior in public, without fear of harassment, beatings, or death ;,our ability to talk openly with others about housing, vacations, a"'d future plans you are making with your partner our living wth YOur partner your open grieving when a relationship ends your working with children, unless you specifically prove yourself to be unfit your raising of children, without state intervention, unless you specifically prove yourself to be unfit your multiple talents, skills, and interests, without identifying and categorizing you by your sexuality. Heterosexual privilege is general, automatic supportandapproval from the religious community for your desire to get married and form a stable relationship your desire to have and raise children your professional skills to work with youth or children your professional skills to work in a religious institution as administrator or professor your call to the ordained ministry. Individual heterosexual people may confront these issues, but as a population they can automatically assume these privileges. Social, political, economic, and religious forces compe/lesbigay people as a population to think about these issues constantly because society and religious communities do not accord gay and lesbian people these privileges. Notes The idea for this list came from "What is Heterosexual Privilege?" created by the Office of Gay/ Lesbian/Bisexual Student Life, Emory University, Atlanta, Georgia. They adapted it from Caroljean Coventree. Thanks to Ben Curry, The American University, for submitting the original worksheets for both of these lists. These handouts may be reproduced. Fall 1994 I 21 Methodist Student Fellowship Mission Statement We, the members of the Methodist Student Fellowship of Illinois Wesleyan University, seek to form a community of students, faculty, and concerned community members. Through this community we hope to engage in dialogues and actions which foster our understanding of ourselves, each other, our church, our society, and God. To further this understanding, we hope to discuss and take part in issues, both common and controversial, that relate to our faith, our tradition, our reason, and our experience. We feel that MSF should be a safe place for everyone to share their views. We also see the pain and suffering caused by injustice in today's society. We realize that pain and suffering come in many shapes and forms, but we also recognize God's call to respond, both in discussion and in deeds. With this in mind, MSF is dedicated to the inclusion of all people, regardless of race, gender, ethnicity, sexual orientation, age, or ability. We recognize our affiliation with the United Methodist Church; however, we wish to remain open and encouraging to all people who may come from different traditions and faiths, and we seek to educate ourselves about them. We are especially aware of the struggles of lesbians, gays, and bisexual people. We ~ see the lack of integrity in the positions 1taken by thhe unbited hMethoddist Church which relate to t ese rot ers an sisters, and we seek to positively affect the church . MSF wishes to remain open and affirming to these and all oppressed people as they continue the struggle with society and the church. In adopting their struggle as our own we formally declare MSF to be a Reconciling Ministry and affiliate ourselves with the Reconciling Congregation Program. Adopted 6 October 1993 MSF AT IWU: BECOMING RECONCILING By Andrew Ulman Several years ago, after experiencing a drop in involvement and enthusiasm, the Methodist Student Fellowship (MSF) at Illinois Wesleyan University started a process to determine its purposes. This discussion began as an effort to rebuild an organization from its fading embers. We asked ourselves: What is our group about? What should we be doing on campus and in our communities? Our discussions led to a consensus: the purpose of our group is to create a nurturing community for all people interested in working together with Christ. We wanted MSF to be a prophetic witness to God's good news in both word and action. This simple discussion about our mission and witness became the necessary spark to build the organization into a burning fire. We chose to become advocates for justice as individuals. The hymn "Pass It On" became our group's theme. We started engaging in new and interesting mission projects and in discussions about the proclamation of God's justice for the oppressed (lsa 42). Our experiences have taught us that having a clear understanding of the church's mission sets an important foundation for Christian organizations seeking to be inclusive. Because our understanding of Christian mission includes the all-embracing love and grace of God, we felt we had a responsibility to become truly all-embracing of every person who walked into our meetings. We learned about the Reconciling Congregation Program for United Methodist churches in the spring of 1993 after a member of our organization chanced upon Holy Covenant Church, an RC in Chicago. That summer one member of our group interned with the national RCP office. He and I attended the RCP Convocation in Washington, D.C. In the fall when we returned to campus we quickly started working on a mission statement. For the first time we put onto paper all the ideals that we as Christians felt we ought to be struggling for. Among those ideals was a declaration to be reconciling. At one meeting we worked on the ' details of the wording of the document; at the next we adopted it. There was never any doubt whether our MSF group should become reconciling. As soon as we all learned about the program, we knew we ought to be part of it. Our immediate willingness to become reconciling is due almost solely to our early discussions about the purpose of MSF. Once we had in common a significant belief-that God's love is for all people-it became a simple matter for us to promote this belief. For ignorance, we teach knowledge; For hatred, we love; For oppression, we struggle for justice. We easily formed natural alliances with the lesbian and gay organization on campus, with whom we are now sponsoring joint projects. We are fostering a relationship between MSF and the university chaplain who has just completed a sabbatical on human sexuality and Christian experiences. Fellowship organizations like the MSF are one forum where members can more easily come to a common understanding of Christ's mission. This context of mission is where the discussions on becoming reconciling might beginwith Christ. During the process of becoming reconciling, our group came to a unified understanding of God's allinclusive love and God's call to be in ministry in every place where there is oppression. For ignorance, we teach knowledge; for hatred, we love; and for oppression, we struggle for justice. T Andrew Ulman is a senior at Illinois Wesleyan University where he studies Religion and Women's Studies. He is a candidate for ordained ministry in the United Methodist Church. Open Hands 22 ____________________________________________________________________________________________ _ ~~O~@j W@OlJ~ ~~~~~)f~W~)fW 1f~~(f)~~~1f0lJ~~ Assessing Your CAMPUS MINISTRY 1. Do members of your governing board support try with lesbigay persons (students, faculty, staff, ministrators, community residents) in your college If not, invite the governing board to begin the process developing such a ministry. 2. Do your staff members participate in ing and/or have experience with lesbigay 3. Do your mission statement, erature reflect a commitment gay persons? 4. Do you advertise your ll11UUU publications? S. Do you subscribe to concerns? 6. Do you maintain a cals, and other 7. Do you offer program~ sex, or the diversity 8. Do you offer programs the following areas: Scri",hh-a tian saints and leaders, world religions, mult rights, military service, 9. Do you include lesbigay joys and _ 10. Do you publish a list of incl clergy in the area? 11. Do you offer pastoral care and/or ~VUll')~l111~ for lesbigay individuals, couples, parents _12. Do you conduct holy unions or house blessings? _13. If you have a sanctuary, do you offer its use for gay ceremonies? Ifnot, do you offer referrals to sive congregations and clergy? _14. Do you offer care and advocacy for lesbigay who suffer discrimination, hate-crimes" lence, sexual abuse, or arrest under "sodomy" laws?, '$""'=-w'~-" _15. Do you use your prophetic voice to support lesbigay ' _ concerns in the community and church? _ 16. Do you regularly pray for your ministry with lesbigay persons and for their joys and concerns? urr~ Assessing Your CAMPUS 1. Does your college or university have a statement of nondiscrimination that includes lesbigay persons? 2. Does the institution try to live up to its statement or is it "only on paper"? 3. Has the institution ever studied the concerns of its lesmembers (students, faculty, staff, administrators)? some students, faculty, staff, or administrators openly or transgender? Are other mem"out" about their support of lesDo the groups talk? offer its employees and/or students about lesbigay concerns? (health clinic, police security, of lesbigay persons? offer care and advocacy for lesbifrom discrimination, hate-crimes, ? What are the grievance pro- programs, training, referrals, adt.. a~urces about lesbigay concerns? have a student union or student provides lesbigay support groups, sorrals, advocacy, and other resources? ution provide a full benefits and privithe families of lesbigay employees? the institution have a lesbigay academic studies department or program? Are lesbigay histories, issues, and themes included in other academic departments or programs? Does the library include lesbigay resources? the institution's policies, procedures, publications, forms use language and examples inclusive of lesbigay persons and concerns? Do photographs reflect the diversity of sexual orientations? 15. If the institution has coordinate campuses or graduate schools, do they provide safe and secure environments for lesbigay persons? Row to Become a Reconciling Campus Ministry. Resource Paper #6, RCp, 1994. Shoemaker, Steven. "How a Local Church-Campus Ministry is Trying to Overcome the Fear and Hatred of Homosexuals." Breaking the Silence: (h ercoming the Fear. Presbyterian Church (U.S.A.), 1985. .W erson, James, chair. In Every Classroom: The Report ofthe President's Select Committee for Lesbian and Gay Concerns. Rutgers, 1989. Breaking the Silence: Final Report ofthe Select Committee on Lesbian, Gay and Bisexual Concerns. University of Minnesota, 1993. 612/624-2855. Compiled by Lindsay L. Biddle Fall 1994 23 SusfainiTlfJ fhe Spirit: S'l rworsFiip Service ofCelebrafion Gathering Music A time for meditation will follow the call to at today's service. You will notice it is a bit unusual, and at a few points you will be asked to participate in non-customary ways. As you worship today, you will be involved in a congregational performance piece, in which together we will play out the process of reconciling in our lives. Call to Worship Leader: You are welcome here. People: Who do we mean when we say you? Do we mean you who were not welcome? Leader: You are welcome here. People: Where do we mean when we say here? Do we mean in our hearts or in this building? Leader: I am welcome here. People: I am welcome here. Leader: We are a people whole-and hurting. People: We are a people whole-and healing. PART I: DISUNION Meditation During the meditation, please turn and face out of the circle, to the wall. Think on your feeling ofisolation in this gathering ofbelievers. Hear the words ofPaul in this formation, then turn back to face in as you hear the introduction to the hymn. I Corinthians 12:14-21, 26-27, 29-31 Hymn: What Gift Can We Bring? No. 87, verses 1-3 United Methodist Hymnal After we have sung the first verse in our circle, please move to a seat as you continue to sing. PART II: REUNION Words of Welcome Children's Story Hymn: What Gift Can We Bring? No. 87, verse 4 Open Hands 24 Witness: Love Letters Several letters will be read. Their sources range from Paul ofTarsus to Alice Walker and other prophets in our midst today. They are letters about reunions and wholeness. They are also about brokenness, where reconciling is still a seed ofhope. They connect with each other only in the largest sense ofhuman experience. Hear them as a kaleidoscope, ifyou will. Silent Reflection PART III: COMMUNION oys and Concerns As we share our lives by bringing our joys and concerns to the body gathered, please share your own reflection on reconciling's shape and meaning in your life. Community Prayer Offerings Preparation for the Eucharist Leader: We are called to be reconciled because we once were whole and became broken. People: Our wholeness was terrifying. We broke ourselves because the little pieces are easier to see. Leader: We are called to be reconciled because we are called to be whole. People: Wholeness is terrifying. It's easier to break ourselves into us and them, inside and outside. Leader: The whole and living circle of love is a terrifying thing. People: It is our beginning. Passing the Peace As we pass peace to each other with a kiss or a hug or a poke or a nudge or a wink or a raising of our hands, let us know we embody in this action the whole and living circle oflove. Become a symbol ofthis love by moving into a circle in the center ofthe sanctuary, around the table with the elements-it's okay ifthe circle is two or three people deep. We will share the eucharist in this formation. Eucharist-sharing a meal [Print directions for your church.] Closing Hymn: The Gift of Love No. 408, verses 1 and 2 United Methodist Hymnal This service ofworship was originally created by Cindy Peterson, Martha Rogers, and Thew Elliott, with the help of Chip Aldridge, Mitchell Bond, and Mary Kraus, pastor, for the 7th anniversary of Dumbarton United Methodist Church (Washington, DC) becoming a Reconciling Congregation. Directions: If your sanctuary will accommodate it, move pews or chairs into a circle, semicircle, or some arrangement other than straight rows and place your worship table in the center. Ifnot, devise another way for the congregation to "turn their backs II in the Meditation time Substitute "open and affirming" or "more light" etc. if your ministry is not United Methodist. The hymn "What Gift Can We Bring" is by Jane Marshall, 1982. The hymn "The Gift of Love" (based on 1 Cor 13:1-3) is by Hal Hopson, 1972. Both hymns are copyrighted by Hope Publishing Company. Fall 1994 25 o On Pain, Anger, Joy, and Dis-Grace Do you hear the pain and compromise in the stories between these covers? Do you hear the unnamed anger that threatens to drain the energy and creativity of students, pastors, and campus ministers alike? Do you hear the steady pulse of the deep faith in God's unconditional love and steadfastness in ministry in one writer after another? Do you hear the cries of those students and ministers who have been dis-graced? Do you hear how some are cut off from channels of the grace of God that others take for granted? Editing this issue of Open Hands has carried me from pain, to anger, to admiration and hope, to dis-grace-and back again. I could feel the pain oozing off the manuscript pages as I worked with these articles. It was harder to get in touch with the anger that seemed tightly capped beneath the pain: anger at the church's refusal to confess its sins; anger at the church's inability to ask forgiveness of countless numbers of its own that the church has sinned against; anger at the church's focus on lithe homosexuality issue" or "right doctrine" or "church polity" rather than on the cries for love, acceptance, and support coming from God's children. And the sense of "dis-grace"? Well, it's there too, peering forlornly through the hopefulness of students and the steadfast outreach of the ministers. Every time I edit an issue of this magazine I hear and feel the pulse of that unnamed, painful anger. This time the pulsing beat is louder. Perhaps it is because the church-our beloved church-is messing with our children, with God's children, with our hopes for the future. How can we the church continue to stand by and let ignorant and uncaring landlords kick out yet more Jonathans who sit in a heap of their belongings on a street curb wailing, IIAll I want is to be left alone ... Why do they say such awful things about me?" (p. 18) I say "we the church" because I believe that until our voices and our power is great enough to end the disgrace of the church that leads to the dis-grace of God's lesbigay people, we all must group ourselves with that larger institution and its sin-even as we individually and collectively work to confront it. So I ask my questions of myself and of you: How can we the church sit silently by while another group of teenagers has entered college dorms, knowing they must be on their guard constantly lest someone find out they are queer and proceed to harass or bash them? (p. 11) How can we the church just say "too bad" when a campus minister confesses he did not speak out against the fundamentalist student who told gay students "You are condemned. AIDS is your judgment. Either repent or die."? (p. 7) How can we the church not repent of our sin of heterosexism? of our fear of taking a stand? of our overconcern not to "split the church" and our under-concern with the painful realities of God's gay, lesbian, bisexual, and transsexual children? (p. 9) Where is the loud indignation from the church when fearful college, university, or seminary presidents refuse to allow gay, lesbian, bisexual support groups or AIDS conferences or gay-positive courses or speakers on campus? Where is the universal calling of our leaders to be in ministry with all God's children? (p. 22) Where is the shout from the church of "enough" when gifted faculty, staff, and campus ministers lose their jobs for speaking out on behalf of God's gay, lesbian, bisexual, and transsexual college children? (p. 7) Positive examples of joy and connection and s'upport are also expressed in this issue. Each example drew a cheer of joy from me, a whisper of thanks, and a fervent prayer to God to sustain those courageous students staff, faculty, and clergy who birthed the successful ministries. Positive, successful ministries with God's queer children abound. Thank God! Still the pain exists and the anger pulses underneath. I keep wondering when we as the church at large will finally shout IIenough Jonathans wailing on the curb, enough Erics who need 'gaydar' to live safely, enough invisible lesbian partners of faculty without partner benefits, enough self-righteous fundamentalists, enough timid presidents and trustees, enough campus ministers fearful of losing financial support and their ever-diminishing flocks, enough students disillusioned with a narrow-minded, heterosexist church, enough gifted leaders sacked for speaking out. When will it be time to end the disgrace of our church? When will it be time to end the dis-grace of God's queer children and those who love and support and minister to and with them? We haven't reached that critical mass yet-but every welcoming church and every welcoming campus ministry helps us on our way! Every time we the church stand up and firmly support the creation of "circles of friends" and /lopen door ministries" and "At the Table Projects" on campuses, we help dispel a little more of that feeling of dis-grace. ..-n(~~ ()s.{),~ Open Hands 26 & Letters hUTches To Ministries On "'zpus ministries! In the United States since e students are in almost every church. The rise community college movement and the focus on contLnuin,.; education in business and industry have meant that ople in most congregations are involved in post-high education. Some Sunday ask your congregation to IIraise and if in the last twelve months you have taken at least niyersity or college course." Ask IIHow many have taken inuing education seminar or workshop in the last twelve ·hsr Probably 10 to 20 percent of adults will raise their to one of these questions . . e same process of ministry applies whether churches are sed on welcoming lesbigay folks or on ministry with stu"' of all types. This process involves four steps: commit, "ify, listen, and respond. At least a portion of the congre.~n needs to be committed to linking with students. This "p then needs to reach out in a non-threatening, welcom..:ay to those identified as involved in higher education. ents' needs will vary tremendously, so listening carefully ..al to the process of linking a local congregation with stuts on campus. From loneliness to over-involvement, from oal-induced poverty to being seduced by college consum'sm, from looking-for-a-partner to maintaining a relationip, from questioning all faith commitments to being vulerable to cults-all can be issues to which the local Christian mmunity may need to respond. Since Christian congregations near campuses range from mophobic to openly affirming of lesbigay students, some urches choose to be more public in their welcoming of lesigay students, regularly printing in church bulletins and ads eir welcome and disagreement with national, denomina. onal, homophobic policies. These more formal and public ponses will be viewed positively by lesbigay students who e searching for a church home. The people who are the problem-solving, contributing, welcoming leaders of society and church tomorrow are today's students. Identifying strategies to link with them are worthy of imagination and effort by Christian churches. Steven Shoemaker is Co-pastor ofMcKinley Presbyterian Church and Director of the McKinley Foundation (a church-based campus ministry) in Campaign, Illinois. Fall 1994 About Transgendered Persons Dear Mr. Bowman: Thank you for your letter describing Open Hands. It is a program that is long overdue. In your letter you state: IIMillions of lesbian, gay, and bisexual persons, and their families and friends, won't go away." How much better this would have read if it had said: IIMillions of lesbian, gay, bisexual, and transgenderedpersons, and their families and friends, won't go away." The transgendered are part of God's family, and the first to be excluded by both the heterosexual and homosexual communities. During Operation Desert Storm, many of our gay and lesbian brothers and sisters were sent to the front, their administrative discharges put on hold. A small group of transgendered people were recalled to active duty (having been previously discharged) and sent to the front. Yet, they are never mentioned. Likewise, when the subject of reconciliation comes up in the churches, the transgendered are never mentioned. If we are going to heal our world, we cannot allow any of God's children to be excluded. Sr. Mary Elizabeth, SSE, San Juan Capistrano, CA About our Magazine Dear Sir: THANK YOU, THANK YOU for sending me Vol. 9, No. 4 [Reaching Out Boldly: Evangelism with a Welcoming Flavor] of your new, very much improved Open Hands magazine! I thor0ughly ENJOYED it. You improved it 100 percent. Count me in on a year's subscription. You've won me over . PS. Please send one back copy to [a friend]. Invite him to subscribe too . Donna Walthour, Leechburg, PA About Invisibility ofOld Gays/Lesbians Dear Mark: ...For some time I have had a concern that the gay/lesbian media have failed to respond to the existence of older gay/ lesbian persons in our community. Rarely if ever do we see an article on our activities, our contributions to the SOciety in which we live... I recently received a copy of Open Hands, looked for articles about older folks, and found none. I did find a statement under the title IIMarketing the Gospel." [Reaching Out Boldly: Evangelism with a WelcomingFlavor, Spring 1994] Again, we are cast aside as very closeted. Many are. However, the statement that this can only change through their initiative seems to me to be the church's easy way out... When I pick up a gay publication, I rarely ever see any articles on accomplishments of older gay persons ... Many of us are out there doing our work, sharing our lives and our faith that God truly loves us just as we are ... Anyone reading this letter might say I have a bruised ego. Not so! I am indeed fortunate that I am able to take risks for my faith and who lam.. .1 am fully aware there are gaps between generations-different ideas and thoughts. However, I only pray that those gaps do not become a road block for mutual respect and love for one another... Ted Christman, Minneapolis, MN 27 CAMPUS MINISTRY: BASIC REFERENCES Boston Lesbian Psychologies Collective, ed. Lesbian Psychologies: Explorations & Challenges. Chicago: University of Illinois Press, 1987. Explores a variety of identity issues for lesbians. Isay, Richard A. Being Homosexual: Gay Men and their Development. New York: Aronson, 1989. Challenges traditional psychoanalytic attitudes and practices; defines a "normal" path of psychological development. Reconciling Congregation Program. Reconciling Campus Ministries, Resource Paper #6. Chicago: Reconciling Congregation Program, 1994. 312/736-5526. Looks at the "why" and "how" of becoming welcoming. Sherrill, Jan-Mitchell and Craig A. Hardesty. The Gay, Lesbian and Bisexual Students' Guide to Colleges, Universities and Graduate Schools. New York: New York University Press, 1994. Evaluates the campus climate. Weinberg, Martin S., ColinJ. Williams, and Douglas W. Pryor. Dual Attraction: Understanding Bisexuality. New York: Oxford University, 1994. Adds a much-needed chapter to the basic work of Kinsey and Masters and Johnson. Wrathall, John. At the table: A Campus Ministry-Based Anti-Homophobia Project. United Ministries in Higher Education, 1994. 331 17th Avenue, SE, Minneapolis, MN 55414. $10. A pilot campus project. Lots of resources. VIDEOS And the Band Played On. HBO, 1994. Provides a history of the AIDS epidemic in the United States. Last Call at Maud's. Water Bearer Films, 1993. A 77-minute documentary on lesbian social history. McNaught, Brian. On Being Gay. TRB Productions, 1986. An 80minute video best viewed in two 40-minute settings. Office of Television & Radio. A Little Respect: Gay Men, Lesbians and Bisex~als on Campus. Rutgers, 1990. Conversations with students about the gay community. SPIRITUAL EMPOWERMENT Board of Discipleship, UMC. Spirituality for AIDS Ministries. alive now! Oan/Feb 1993). Nashville: Upper Room, 1993. Stories, prayers, poems. Butler, Becky. Ceremonies ofthe Heart: Celebrating Lesbian Unions. Seattle: The Seal Press, 1990. Twenty-seven lesbian couples' rituals, publicly affirming their love. Comstock, Gary David. Gay Theology without Apology. New York: The Pilgrim Press, 1993. Critically assesses Christian scripture, tradition, and the practice of the church. Fortunato, John. Embracing the Exile: Healing Journeys of Gay Christians. San Francisco: Harper & Row, 1985. Offers hope and encouragement for lesbigay Christians. Glaser, Chris. The Word is Out! The Bible Reclaimed for Lesbians and Gay Men. San Francisco: Harper, 1994. Devotional readings integrating faith and sexuality. Heyward, Carter. Touching our Strength: The Erotic as Power and the Love ofGod. San Francisco: Harper & Row, 1989. Experiential sexual theology fusing love/justice. More Light Churches Network. More Light Prayers. More Light Update. Annual January issue. P.O. Box 38, New BrunSwick, NJ 089030038. Collections of prayers. Reconciling Congregation Program. Celebrating the Inclusive ,God: Worship in the Welcoming Community. Open Hands 9 (Winter 1994). Issue on worship, liturgies, resources. Stuart, Elizabeth. Daring to Speak Love's Name: A Gay and lesbian Prayer Book. London: Hamish Hamilton, 1992. Combines practical help with inspirational psalms/prayers for the worshipping community. Walker, Alice. "Beauty: When the Other Dancer is the Self," In Search ofour Mother's Gardens. Orlando: Harcourt Brace & Company, 1983, pp. 361-370. Explores feelings of being different which all people experience in some form. TEXTS FOR CLASSROOM LECTURERS Boswell, John. Christianity, Social Tolerance, and Homosexuality: Gay People in Western Europe from the Beginning ofthe Christian Era to the Fourteenth Century. Chicago: University of Chicago Press, 1980. Historical research which challenges the church's past relationship to its gay members. See also his Same-Sex Unions in Premodern Europe. Villard Books, 1994. Crumpacker, Laurie and Eleanor M. Vander Haegen. Integrating the Curriculum: Teaching about Lesbians and Homophobia. Wellesley College, Center for Research on Women, 1984. A study of curriculum changes. Duberman, Martin, Martha Vicinus, and George Chauncey, Jr. Hidden from History: Reclaiming the Gay & Lesbian Past. New York: Meridian Book, 1989. Brings together vital scholarly studies on lesbian and gay history. Goldberg, Jonathan. Reclaiming Sodom. New York: Routledge, 1994. A significant and controversial contribution on sexuality and gender in our culture. Harbeck, Karen M., ed. Coming Out of the Classroom Closet: Gay and Lesbian Students, Teachers and Curricula. New York: Harrington Park Press, 1992. For all educators trying to confront homophobia/heterosexism in education. Marcus, Eric. Is It a Choice? Answers to 300 ofthe Most Frequently Asked Questions about Gays and Lesbians. San Francisco: Harper, 1993. An honest, compassionate, and comprehensive resource on lesbian and gay culture. Compiled by Laura Lee Wilson Open Hands 28 ------------------------------------------------------------------------------------------~~----~ elcoming Movement congregations which have joined our o\'ement in recent months, "'Y...-Y...'Y.IJ ....................... OPEN --D-L M!t~M!~.~ ~ "'Y...-Y...'Y.IJ ....................... OPEN AND AFFIRMING "rst Congregational UCC ianapolis, Indiana Although situated in an upper middle class area, this conegation of 400 is committed to ministry with the whole city ot Indianapolis. With its interim pastor, it is working on re..ewal of that mission. There is great excitement about new possibilities, including widening opportunities for lay particiation and further developing the Christian education pro- am. The church wants its /laNA attitude" to be known in the city and continues to explore how it can be more op~n and affirming to a wide range of people. First Congregational UCC Greenfield, Massachusetts The 250 members of this rural/suburban church in western ,.fassachusetts are engaged in a process of redefinition and diseO\'ery as they search for a new pastor. This fall they look for, ard to welcoming the area's UCCJust Peace Fellowship which rt~f"eld, Minnesota 'n be ably hosted by their energetic women's fellowship. Mntense time of aNA study and decision making, they "n their aNA commitment with the goal of inerstanding about what it can mean in the life of First VCC a small college town church of 400, just completed major renovation of its old building, the first such changes and additions in eighty years! The project included restoration of a wonderful, historic pipe organ. As part of its active mission program and ONA commitment, the church is working with a community group to arrange "safe space" at the church for lesbigay teens to meet and talk. At the all-church retreat in November, the congregation will continue discussion about what it means to be an inclusive community. It will also soon begin a study of the new UCC sexuality curriculum. WELCOMING CHURCH LISTS AVAILABLE The complete ecumenical list of welcoming churches is printed in the winter issue of Open Hands each year. For a more up-to-date list of your particular denomination, contact the appropriate program listed on p. 3 or p. 32. Mira Vista UCC EI Cerrito, California Diverse in race, sexual orientation, and theological perspective, this East Bay congregation of 120 members is experiencing exciting transition as many young people are becoming part of its active life. Its strong local mission program includes a winter shelter for homeless women and children. The church understands being a NA as IIa continuing journey" which includes discovering new ways to reach out to the gay/lesbian community and exploring wider issues of inclusiveness. Church members participated in San Francisco's Gay Pride Parade as part of the 100-member, ecumenical "welcoming churches" contingent. United Church of Christ New Brighton, Minnesota Located on the outskirts of the Twin Cities, this 400-member suburban church supports numerous missions in the local area and beyond. In 1993, they were involved in a Habitat for Humanity home-building project in Mississippi. Their aNA study was part of a strong adult education program, On October 11, National Coming Out Day, they were part of /lComing Out: A Celebration of Faith Communities," an interfaith event. Wild Rose UCC Evergreen, Colorado Diverse in faith backgrounds, sexual orientations, and lifestyles, this tiny congregation in the foothills west of Denver meets in the local Senior Center. Right after voting to be a NA, the congregation rejoiced in recommending one of its openly gay members for /lIn-Care" status for ordination. The church has just taken the /I frightening but exciting step" of moving from a full-time to a part-time pastorate. With lay and clergy members now taking on new responSibilities, the congregation is evaluating its place in the community and looking at growth strategies. They ask prayers of support as they move boldly into the future, Fall 1994 29 First UMC Portland, Oregon This l,OOO-member downtown congregation, celebrating its lS0th anniversary in 1998, is well-known for its participation in social justice issues. They hire interns to work for community social services agencies, offer a homeless shelter, employ an outreach coordinator, and' created an AIDS Memorial Quilt panel in memory of their pastor who died of AIDS. They hosted 72,000 visitors to the International Anne Frank Exhibit on Diversity in 1992 when a ballot measure against gays and lesbians was dividing the state. First UMC joined the Reconciling Congregation movement one year after a vote to welcome people of all sexual orientations. After studying for two-and-a-half years, a Reconciling Task Force recommended the positive vote to the congregation and led a series of six classes on three occasions, followed by two town hall meetings. A Church and Sexuality Committee helps the church choose appropriate actions in affirmation, education, and outreach. Ravenna UMC Seattle, Washington Ravenna UMC is a small congregation in an urban, professional neighborhood near the University of Washington campus. This congregation with a "strong neighborhood feeling" has an active music ministry and children's ministries. While its neighborhood includes many lesbian and gay persons, Ravenna realized that becoming an RC was also an important concern for heterosexual persons and families in the community. Walnut Creek UMC Walnut Creek, California Walnut Creek UMC is an 800-member, suburban church with progressive traditions in largely conservative Contra Costa County. This church has a highly active and strong lay leadership, including many professional persons. The congregation's willingness to experiment is evidenced by its current plan to develop an alternative worship experience. The congregation is active in SHARE, an ecumenical group which collects and distributes food and financial support for persons in need. Walnut Creek recently became involved in "Our Neighbors," a program to resettle homeless families. The congregation began learning about social justice for lesbian and gay persons eight years ago with a series of educational forums. They began seriously considering becoming an RC in 1992, culminating in a vote this past June. UM Community of Hope Tulsa, Oklahoma The Community of Hope was organized in the summer of 1993 as a "shalom base community." Now, a year later, over 100 persons are participating. The community offers Volunteers in Mission work teams, Affirming Diversity focus groups, a care team for persons with HIV / AIDS, and projects in response to domestic violence and homelessness. Believing that these ministries are grounded in a deep spirituality, Community of Hope also offers regular Bible study, support groups, and special workshops. Founded as an intentionally multicultural and inclusive community, Community of Hope's plan from its inception was to become an RC. James Preston is Rep Outreach Staff James Preston began in October as full-time outreach staff for the Reconciling Congregation Program in the Chicago office. An elder in the Northwest Texas Conference, James has served churches in Lubbock and Amarillo. He also served as Conference Youth Coordinator. James brings skills in Christian education, congregational enablement, liturgy, and public speaking to the RCP, as well as an abundance of energy and enthusiasm. James's work will focus on cultivating new Reconciling Congregations. He also will provide support to Reconciling Campus Ministries and the Reconciling Pastors' Action Network. Although James will spend much time traveling on behalf of the RCp, he enjoys your words of welcome when you call or write to the office. Ecumenical Welcoming Movement Surpasses 400 Our ecumenical movement of churches that welcome all persons regardless of sexual orientation is now growing at the rate of one new congregation per week and totals over 400 mainline congregations. This accomplishment was celebrated during the September 24-25 meeting of the leaders of the "welcoming church" programs in Chicago. The leaders of the More Light (Presbyterian), Open and Affirming (United Church of Christ), Reconciled in Christ (Lutheran), Reconciling (United Methodist), and Supportive (Brethren/Mennonite) church programs also announced January 29, 1995, as "Ecumenical Welcoming Sunday." Welcoming congregations in all denominations are encouraged to celebrate their inclusive, reconciling ministries with lesbian, gay, and bisexual persons on that Sunday as a statement of solidarity with each other. The leaders also shared plans and resources in their respective programs and discussed ways of supporting each other. This is the fourth annual meeting of these program leaders. The Open Hands Editorial Advisory Committee met in conjunction with the welcoming program leaders. Committee members reported continued praise received from readers since the magaZine became ecumenical in January 1993. This is evidenced by the growth in paid subscribers from 1,700 to 2,400 during this period. The advisory committee planned themes for upcoming issues of Open Hands (see box on next page). Open Hands 30 UMC Lesbian/Gay/Bisexual Clergy The Reconciling Congregation Program is facilitating a January retreat for United Methodist lesbianlgay/bisexual Central Jurisdiction. 'r,ethren Produce New Video ~-~onn"'n ito~IB. t: Lesbian and Gay Mennonites and Brethuc the Journey is a 39-minute video portraying the c~ lesbian, gay, and bisexual Mennonites and Brethren ion to their experience with the Church. It provides a for dialogue on how the church weaves its Anabaptist ;' of nonconformity and its call to do justice with the emporary realities of the divisiveness surrounding homoality. The video and a brief study guide are available for from the Brethren/Mennonite Council for Lesbian and a:: Concerns, P.O. Box 6300, Minneapolis, MN 55406-0300. CP Releases Study on Effects of ecoming RC \ V ill my congregation lose members and funds if we start reconciling process?" The answer to that question is an emphatic "NO," according to a statistical study done this sumer. Moreover, in a national church that is declining in membership, the ability to retain members is even more signifi- TIle study, commissioned by the Reconciling Congregation os!ram, analyzed fourteen years of data on membership, Sound ror th~ Promis~dLand FOURTH NATIONAL CONVOCATION OF RECONCILING CONGREGATIONS JULY 13-16, 1995 Augsburg College, Minneapolis, Minnesota Youth/Student Rally on July 13, preceding regular Convocation More details to come. worship attendance, church school attendance, and total budget for the fifty-two churches that became Reconciling Congregations (RCs) before 1991. A four-year span covering two years before and two years after a congregation's decision was given particular attention, as these are the most potentially volatile years in the RC process. Results show that some RCs gained in numbers and others lost over these four years. Overall, however, RCs averaged no statistically significant change in membership, worship attendance, and church school attendance over this period. Results also show an increase in total budgets of RCs, but, on average, this increase was the same as other churches in their districts. Responses to a survey about the reconciling process sent to pastors of the fi fty-two RCs was also analyzed. When examined in conjunction with the statistical data, a picture of a dynamic movement emerges. The study was done by Chad Heilig, graduate student in statistics and member of Trinity UMC (Berkeley, California) and Kristin Stoneking, student at Garrett-Evangelical Theological Seminary. A copy of the final study report can be obtained from the Reconciling Congregation Program office. u 1995 1995 FALL If you would like to \\Trite an article, contact Fall 1994 31 How Does a Campus Ministry Become Part of the Welcoming Movement? Although campus ministries have traditionally been safe and open places where students could explore questions of faith, identity, and life in general, often it is not apparent that campus ministries are open to gay, lesbian, and bisexual students who may be experiencing intense dissonance between their sexual and spiritual identities. Therefore, some campus ministries are publicly declaring themselves to be open and welcoming by joining the welcoming church movement in their denomination. Contact the person or office below if your group is interested. National Contact Persons More Light Churches Network (Presbyterian) William Capel, 123R West Church Street, Champaign, IL 61820 217/355-9825 Open & Affirming Churches (Disciples) Allen Harris, 1010 Park Avenue, New York, NY 10028 212/ 288-3246 Open and Affirming Churches (United Church of Christ) Ann B. Day, P.O. Box 403, Holden, MA 01520 508/856-9316 Reconciled in Christ Churches (Lutheran, ELCA) Judy Bond, 1722 HOllinwood Drive, Alexandria, VA 22307 703/768-4915 Reconciling Congregation Program (United Methodist) James Preston, 3801 N. Keeler Avenue, Chicago, IL 60641 312/736-5526 Supportive Congregations (Brethren/Mennonite) P.O. Box 6300, Minneapolis, MN 55406 Welcoming & Affirming Baptists P.O. Box 2596, Attleboro Falls, MA 02763 Please send me _ copies of Still on the Journey @ $15 (5 or more copies @ $10). NAME ADDRESS _______________________ CITY/STATE/ZIP _ ________ o Enclosed is payment of $___ OR ADD $3 for shipping. Send order to: Reconciling Congregation Program 3801 N. Keeler Avenue, Chicago, IL 60641 312/736-5526 Fax: 312/736-5475 DAYTIME PHONE (_) ____ ____ CHURCH _______________________ o Charge to my VISA or Mastercard # -------------------------------Expiration ---1_ Signature ______________ Open Hands 32 Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Open Hands Vol 10 No 2 - Campus Ministries with Sexual Minorities https://exhibits.lgbtran.org/files/original/1f0f7774fe4211299e9e535222085aac.pdf 6bb8f984755bbfeb07b11d2ea307797e Issue An issue of a recurring publication. Volume Number The volume number of the issue 10 Issue Number The number of the issue (within a volume) 3 Publication Year The year the issue was published 1995 Publication Date The date the issue was published Winter Text Any textual data included in the document -More Light CllUrc1les Network Open and Affirming Program Reconciled in Christ Program Reconciling Congregation Program Church & Military: Twins? Barriers to Inclusivity Personal Realities Healing Challenges 4 Open Hands is a resource for congregations and individuals seeking to be in ministry with lesbian, bisexual, and gay persons. Each issue focuses on a specific area of concern within the church. Open Hands is published quarterly by the Reconciling Congregation Program, Inc. (United Methodist) in conjunction with More Lig~t Churches Network (Presbyterian), Open and Affirming (United Church of Christ), and Reconciled in Christ (Lutheran) Programs. Each of these programs is a national network of local churches that publicly affirm their ministry with the whole family of God and welcome lesbian and gay persons and their families into their community of faith. These four programs -along with Open and Affirming (Disciples of Christ), Welcoming (Unitarian Universalist), Supportive Congregations (Brethren/ Mennonite), and Welcoming and Affirming (American Baptist) programs-offer hope that the church can be a reconciled community. Open Hands is published quarterly. Subscription is $16 for four issues ($20 outside the U.S.). Single copies and back issues are $5. Quantities of 10 or more, $3 each. Subscriptions, letters to the editor, manuscripts, requests for advertising rates, and other correspondence should be sent to: Open Hands 3801 N. Keeler Avenue Chicago, IL 60641 Phone: 312 / 736-5526 Fax: 312/ 736-5475 Member, The Associated Church Press © 1995 Reconciling Congregation Program, Inc. Open Hands is a registered trademark. ISSN 0888-8833 @ Printed on recycled paper. Resources for Ministries Affirming the Diversity ofHuman Sexuality Winter 1995 CHURCH BEHIND US Focus on Puzzles and Journeys JUDY BOND Three puzzles inform our church journey. "Don't Ask-Don't Tell" MARK BOWMAN Uncanny parallels emerge between church and military. ~ Will Churches Take Next Steps? JEFFREY PULLING Six barriers-and six steps-to full lesjbijgay inclusivity. CHURCH AROUND US Somebody Throw Me a Lifeline 8 JAN GRIESINGER Spiritual drowning occurs in Ohio . "It Could Have Been a Church!" 9 LISA LARGES Two anecdotes identify church realities. ' J'l>urney Out of Half-Truth 10 « PH IL KNUTSON A closet door is opened with an Epiphany letter. Phil's Family Responds Another closet door is opened. 12 'And No One Will Snatch Them Qui ~fMY Hand "BARBARA tUNDBLAD We A memorial sermon for Phil explores the Go Shepherc{ image. Youth at the Forefront BOB G IBELING Youth lead the way to inclusivity. Gay Pastoral Team" in Seattle 1S KIMBERLY GRIFFIN A gay male couple is called 0 se'" c a church. 2 Open Hands 5 6 Church on a Journey toward Sexual Inclusivity I""" ---____,,-,-___ ___ --.,;y-~._.---.---_____. -__-_--.-.. .. -...-__.---;:;,.....-. ----_----.--_---_.-,::;::-.~ ----..... . _ ~ =_----...------.... _.~='%__ ~ ~ ~,--.--ooo<" --.-. CHURCH AHEAD OF US Healing Broken Institutions 16 GEORGE D. MCCLArN Seven healing steps a~f! offered for our so.Cial action ministrY: , Turning Walls into Arches 18 JEANNE KNEPPER Here is a new metaphor for inclusive ministry and social change work. Healing Broken People KENNETH H. ORTH We are called to heal the damage of unhealthy shame. 19 To Be a Church Again 20 'JACK HOFFMEISTER TJl€ Stonewall and sexual revolutions caN for the church to raise a new sexual moral standard. Give a Cheer for our Evangelical Brothers and Sisters 22 TOM GRIFFITH Evangelicals are finally being honest. Now it is our turn. Ecumenical Challenges Ahead 23 ALICE O'DONOVAN The struggle continues to open the doors of the National Council of Churches to the UFMCC. SUSTAINING THE SPIRIT For the Sake qf"lHealing 24 CHERYL D. HAR,RELL V@ A responsive cpnfession and interqctive assurance mJflht form the core of a healing,:rituaj f or.xour shuroH: ONE MORE WORD 26 WHAT DO YOU THINK? 27 MOVEMENT NEWS 28 WELCOMING CHURCH LIST 30 -. Editorial Advisory Committee Peg Beissert, Rolling Hills Est., CA Lindsay Biddle, Minneapolis, MN Ann Marie Coleman, Chicago, IL Dan Hooper, Los Angeles, CA Derrick Kikuchi, Daly City, CA Samuel E. Loliger, Buffalo, NY Dick Poole, Oak Forest, IL Caroline Presnell, Evanston, IL Irma C. Romero, Chicago, IL Paul Santillan, Chicago, IL Martha Scott, Chicago, IL Stuart Wright, Chicago, IL r.............~ "'''.''.''''' OPEN --a-! t!~! r......~...~ "'''.''.''''' Program Coordinators Mark Bowman '.' Reconciling Congregation Program, Inc. 3801 N. Keeler Avenue Chicago, IL 60641 312/736-5526 Ann B. Day Open and Affirming Program P.O. Box 403 Holden, MA 01520 508/856-9316 Judy Bond o Reconciled in Christ Program 1722 Hollinwood Drive "· Alexandria, VA 22307 703/768-4915 William Capel t.. More Light Churches Network 123R West Church Street Champaign, IL 61820-3510 217/355-9825 Publisher Mark Bowman Open Hands Editor Mary Jo Osterman Layout I Graphics I Typesetting In Print -Jan Graves 3 Winter 1995 • By Judy Bond Reconciled in Christ Coordinator, LC/NA HOW do v:e talk about the ~hur~h on a Journey engagIng In change? As a Lutheran baptized in infancy, I "teethed" on the big change-the Reformation. However, today I look for clues of re-formation in our denominations. It seems we have three church jigsaw puzzles stored in the same box-tradition, reformation, and transformation-and our mission (should we choose to accept it) is to sort out the pieces to assemble the puzzles. The pictures will reveal what we envision, hope for, or try to avoid in the future. Tradition The passing down of elements of a religious body from generation to generation. One puzzle-making dilemma is whether or not our faith communities are ready to reexamine traditions. In my first college course in Old Testament, the professor challenged us to reexamine our "Sunday School" understandings of Scripture. Some of us survived by accepting the invitation to be curious, to revisit earlier learnings, and to examine the familiar from a new perspective. Others walked away muttering "blasphemy." Still others wouldn't pursue the questions, fearful of ending up with gaping holes in their faith. Another problem is that the tradition pieces of the puzzle may seem to link together quickly. We must be careful not to force pieces into place. When Bishop John Shelby Spong was asked about his motivation for writing, he answered that his children encouraged him when they asked, "Dad, why is the church continuing to give us the same answers to questions we no longer ask?" I believe our welcoming movement is articulating some of the new questions. We have to be ready to look at our traditions. Reformation The improving of something by alteration correction of error, or removal of defects; the abolishing ofabuse. Many of our denominations have engaged in ongoing study of same gender unions and ordination ofopenly gay and lesbian persons in relationshipswithout resolution. This is one puzzle that defies easy assembly. Our churches are engaged in the abuse of disowning the spiritual gifts of the les/bi/gay community. We are not moving quickly to correct that abuse. For example, in November 1991 in the Evangelical Lutheran Church in America, a study document titled Human Sexuality and the Christian Faith: A Lutheran Perspective was distributed for study, reflection, and comment. The overwhelmingly negative response resulted in a rewritten document titled Human Sexuality: Working Draft-A Possible Social Statement of the E.L. c.A. with Accompanying Documents. The shift in perspective was distinct! Many church people were not ready to reexamine tradition or to look for new answers to new questions. They took the puzzles apart and mixed up the pieces again. Transformation The drastic changing ofthe nature, form, function, or appearance ofsomething. The transforming border of our church puzzle is becoming visible. \Are see it in the increasing numbers of congregations who are adopting affirmations of welcome after meeting resistance and conflict in their first attempts. We see it in the new worship resources created by our les/bi/gay community in the openness to discuss issues of justice, and as individuals network in new and prophetic ways. As the pictures of our three puzzles emerge, we see that they really are one big puzzle being assembled by three dynamic and interlocking processes: reexamination of our traditions, reformation of our non-inclusive and abusive ways, and transformation of our creative edges. As we engage in these processes, the journey continues. T Open Hands 4 ClCIDON~T A DON~T TtLL~~ By Mark Bowman od and U.S. military service were both worshipped in my hometown church when I visited last Memorial Day. Memories of my youth flooded back: some of my most heated clashes about the ethics of the Vietnam War had occurred in that church. I sat pondering the seemingly inextricable link between many churches and the military. Why is the U.S. flag so often displayed within our sacred space? Why do so many Christians assume that all U.S. military action is ordained by God? Why is military service so often viewed as a supreme form of Christian service? My conclusion-to my chagrin-was that church and military playa common role in our society. They are the two key institutions for preserving U.S. social order. Both are expected to instill society's values into the hearts and minds of emerging American adults. Both are expected to mold nonconformists into socially acceptable persons. Both are steeped in tradition and slow to change. My conclusion was confirmed as I later read Randy Shilts's Conduct Unbecoming: Gays and Lesbians in the U.S. Military.l Parallels between the experiences of les/bi/gay persons in the military and in the church are uncanny. We can draw valuable insights for our work in the church from Shilts's investigation into the military. What Military and Church Do bservations we can make from Shilts's stories about how the military has dealt with lesbians and gay men are also generally true for the church: 1. The highest priority of the institution is self-preservation, well above concern for the individual member. Individuals are subjected to persecution, even Winter 1995 loss of life, for the sake of preserving the institution. 2. The institution is more concerned with maintaining the perception that gay men and lesbians are expelled than with acknowledging the reality of their presence. Everyone knows gay men and lesbians are present. No one seems interested in ferreting out the many who exist quietly. However, institutional leaders do publicly pronounce the policy banning gay men and lesbians and pursue high-profile cases to expel them. 3. When the institution perceives itself to be threatened by gay men and lesbians, it will go to extreme lengths, even illegal actions, to protect itself. Thus arise undercover surveillances, illegal searches and seizures, and threats of recrimination and blackmail. 4. The institution's policy on gay men and lesbians has deep roots in the institution's culture and cannot be supported by logic. Successive rationales for excluding lesbians and gay men have been proven false, only to be replaced by new ones. S. Even though many institutionalleaders express their personal disagreement with the discriminatory policy, they enforce it in their actions. Leaders wring their hands and perceive no choice but to "follow the rules." How Gay Men and Lesbians React The ways gay men and lesbians react within the military are also hauntingly familiar to us in the church: 1. Gay men and lesbians often undergo great personal sacrifice in order to serve the institution. Their deep love for the institution allows them to endure much pain and suffering. 2. Gay men and lesbians strive to excel within the institution, believing their valued service will prevent their eventual expUlsion. However, they learn that the institution has no qualms about discarding even its most highly regarded members. 3. When confronted with threats of exposure, most gay men and lesbians withdraw from the institution quietly. Most do not challenge the institution or even request due process. Parallels in church and military: Replace "institution" with "military." Then replace it with "church." What do you think? 4. Les/bi/gay political leaders ignore the plight of gay men and lesbians within the institution until it becomes politically expedient to focus on them. Politicalleaders' skepticism about why gay men and lesbians choose to serve a homophobic institution is only overcome by the possibility of using their struggle with such an institution to further the larger les/bi/gay political movement. Future Directions Observations about the military inform not only our understanding and analysis of the current situation of gay men and lesbians in the church but also future directions: 1. As change in the institution's policy appears to be imminent, the institution enforces the ban with even greater vigor. We can expect that conflict and resistance to change will escalate as the discriminatory policies of the institution begin to crumble. 2. Gay men and lesbians seeking to challenge expUlsion do not generally succeed by using the institution's internal processes and structu res. Success is more often brought about by using external forces-the public media and the civil courts. What do all of these parallels mean? My faith leads me to expect more from the church. Yet my love for the church does cloud my vision of reality on a dayto-day basis. Stepping back and viewing the church through a different lens can sometimes better equip us for the journey ahead . ... Note lRandy Shilts, Conduct Unbecoming: Gays and Lesbians in the U.S. Military (New York: Ballantine Books, 1994). Mark Bowman serves as national coordinator oftheReconciling Congregation Program and publisher of Open Hands. 5 WILL CHURCHES TAKE NEXT STEPS? By Jeffrey Pulling As we reflect on the welcoming church movement within mainstream Protestantism, we not only need to celebrate the progress made but we also need to examine what keeps U.S. Protestant churches from fully embracing lesbian, bisexual, and gay people. Why are our families of faith not moving boldly ahead? I write from the perspective of a relative outsider, having left the United Church of Christ of my upbringing over twenty years ago in order to do gay /lesbian ministry within the Metropolitan Community Church. I have stayed in close touch with mainstream Protestantism over the years through friends and family, periodicals, and ecumenical work. I do not hold out much hope that mainline churches will move to full affirmation of the presence, gifts, and ministries of les/bi/gay persons within my lifetime. I have come to this sad conclusion for six interlocking reasons. These reasons suggest six positive steps which must be taken by mainline Protestantism if it is to become fully inclusive. 1. Teach Biblical Interpretation Skills I see very little teaching of lay people in mainline Protestant churches about biblical interpretation. The resulting biblical ignorance abandons the biblical high ground to the religious right. Their assertions that the Bible condemns 6 homosexuality leave many mainline Protestants feeling that they have to give up all notion of biblical authority if they are to welcome self-affirming homosexual persons into the church. Protestant pastors could be doing much more to model biblical interpretation when they publicly read SCripture passages and when they preach. How will lay people experience the excitement of discovering the possible meaning(s) of a scriptural passage or story in its historical context and then applying those meanings to their present situation unless their pastor models that excitement and process? Instead, the favorite sermon topiC for the past decade has been finding strength, hope, and inspiration for daily living and life crises. As needed as this sermon topic is for the spiritual and emotional health of lay members, a steady diet of it reinforces the idea that the Bible should be used as a recipe book of wisdom and inspiration. Largely missing is any sense of challenge for looking at life differently and/ or living our lives differently. When /Ichallenge" sermons are preached, they usually draw on the inspiration and insight of a contemporary or extra-biblical source. As a result, many lay members never hear the radical visionary ideas in the Bible. They never begin to understand the nuances of interpreting scriptural passages that deal with sexuality. Virtually none of the superb biblical scholarship of the past twenty years dealing with homosexuality has been shared with the people in the pews. Why does it have to be a big secret? Why is the literalist view allowed to hold sway by default? 2. Expand Common Lectionary The advantages to using the Common Lectionary are obvious and have been well articulated, but there are drawbacks as well. John's Gospel is not given its full due. Stories of strong, influential women such as Miriam, Huldah, and Esther are edited out. Sexuality concerns such as Song of Songs, David and Jonathan, the eunuch prophecy of Isaiah .56, and the Matthew 19 teaching of Jesus about eunuchs are expunged. Even passages that have been used to condemn homosexuality are excluded from the lectionary, prohibiting the lectionar.· preacher from sharing a non-homophobic understanding of these passages. For churches attempting to articulate a sexpositive theology and proclaim a message of God's universal love, the Common Lectionary is not adequate. A three-year cycle of readings is not extensive enough to be inclusive of all the dhTf'fse voices in the Bible. 3. Open Up an Inclusive Gospel While mainstream Protestants have made great strides in affirming Open Hands enabling the ministries of women, see little evidence of willingness to re. , Christian faith in light ofwomen's experience and insight. Ifthe Scriptures Christian tradition as we have rece;'!;ed them are indeed the spiritual ecords of only the male half of the hun race, then Christian faith needs the spiritual experience and insight of omen as well in order to be whole and complete. Unfortunately, attempts to do such re-imagining of Christian faith ave been met with great resistance, as :if the traditional male interpretations of Christian faith are eternally true and universally valid. Mainline churches are even less will.ng to incorporate the experience and ~lSights of gay and lesbian people. Yet, ay and lesbian Christians are called to open up a fuller gospel, a more inclus~"e flgood news"-and they are doing so, even though their contributions are often seen as threats rather than as gifts. arn from History merican Protestantism has always tended to ignore church history and radition after New Testament times nUl the Reformation. This ahistorical ent has become even more prolou nced in the last two decades. I see ?'ery little evidence of Protestant open..ess to learning the lessons of Protesant and American history, let alone openness to learning a broader view of ~jstory that encompasses other times and cultures, or activities and views of 'omen, people of color, and sexual minorities. The result is a fairly myopic stance that assumes that our contemporary Western worldview is universal and timeless. This ahistorical environment within American Protestantism provides a less than hospitable reception for the historical scholarship ofJohn Boswell and others. History is notseen as "real." The i ews and behaviors of Christ's followers in other times and places are not seen as valid. What then does it matter that homosexuality was widely tolerated for the first millennium of Christianity and that there were Christian bonding ceremonies for two men and two women? \'\fhat does it matter that persecution of homosexuals arose within Christianity at roughly the same time as anti-Semitism and witchcraft purges? These historical insights are being ignored as if they are of no consequence. s. Address Sexuality as Irrational Issue Sexuality is not rational; it involves our passions. As long as we continue to address sexuality ,issues in purely rational, intellectual ways · through studies, lectures, and debates, we will never move beyond a certain point. Those involved in welcoming congregations can testify that rational discussion alone did not change minds and hearts in their churches. It is personal contact and life witness that changes people's views about sexuality. To address sexuality as the irrational issue it is means that many more les/bi/ gay persons have to be "out." It also means that Protestant churches have to give up their favorite technique for conflict-aVOidance, namely "studying the issue of homosexuality." 6. Confront Idolatry of Marriage/Family Since American Protestantism has so closely identified itself with heterosexual marriage and family, confronting the idolatry of marriage and family may be the hardest nut of all to crack. In actuality, the nuclear family has never been the norm of Christianity. Holding up heterosexual marriage and family as the Christian lifestyle is diabolical because it excludes those whom Christ's ministry included: the unmarried and those who are sexually different (eunuchs). In primitive Christianity, women were able to enter the New Covenant on their own, not because they were attached to a man. The New Covenant community was open to all. Gender, relationship stat us, class, and nationality were not important. Jesus redefined what family means (Mk 3:3135). Our blood-ties are not as important as our God-ties. Jesus taught that nothing should take precedence over our relationship with God, not even marriage and family (Mt 10:34-39). I do not hear mainline churches proclaiming Jesus' teaching and example about marriage and family. Until this idolatry is identified for what it is and expunged from the heart of Protestant Christianity, gay and lesbian Christians will always be viewed as flawed and second-best (or worse). Why Bother with Renewal? The six steps above can lead to full affirmation of les/bi/gay persons within mainline Protestant churches. However, most churches' unwillingness to take these next steps turns them into six blocks to full inclusivity. Given the seriousness of these six blocks, why should we bother trying to open our families of faith to a more inclusive gospel? Each reader will have to answer that question. I persist because I strongly believe that what les/bi/gay people have to offer Christianity is greatly needed. Eventually, we will be seen for the gift that we are. We may not see the new day of freedom and understanding ourselves, but as the last verse of the hymn "Lead On, 0 Cloud of Yahweh," states: Lead on, 0 God of Freedom, Ourguiding spirit be; Though those who start the journey The promise may not see, We pray our sons and daughters May live to see that land Where justice rules with mercy And love is law's demand. 1 If we trust God enough to be God's partners in the opening up and renewal of Christianity, then those who come after us-gay and straight-will have a better life because ofwhat we have done. • Note lRuth C. Duck, IILead On, 0 Cloud of Yahweh," Everflowing Streams, eds. Ruth C. Duck and Michael G. Bausch (New York: Pilgrim Press, 1981), p.77. Copyright 1974 by GIA Publications. All rights reserved. Jeffrey Pulling, M.Div., Ph.D., has served the Metropolitan Community Church since 1972 in pastoral, educational, and administrative capacities. He currently coordinates Adult Faith Development for the Northeast District (New England and New York state) of the MCC. Winter 1995 7 By Jan Griesinger "They fired my pastor today because ofme. " his phrase has been repeating in my head in the hours since the firing occurred. I am long past thinking homophobia is my fault. However, when it strikes close to home, I take it personally. The other person who would have said, "It was because ofme," died of AIDS last November. I belong to a small former E & R church, st. Paul UCC, in Marietta, Ohio. It is the closest one to me, about forty miles from my home. I have been a member for seventeen years but not a frequent attender. I generally felt unknown and unwelcome there until four years ago when Ralph Carr became the pastor. After Ralph was called to the church, Marvin Becker (30 years old, baptized at st. Paul, and a lifelong member) told him he had AIDS and was gay and that there were several other gay and lesbian people in the congregation. Ralph was a graduate of a Bible college and had done his seminary work with Donald Bloesch (author of The Biblical Witness Fellowship Dubuque Declaration). Discovering this information about his new congregation was a shock to Ralph. As a pastor, he felt called to do the pastoral thing. Marvin had given him our names, so he called on us one by one and asked to hear our stories. I remember his phone call to me: "I'm the new pastor. I understand you are gay. I don't know much about this and want to meet you and talk to you. II I thought to myself, "This is the most straight-forward approach I have ever had." Over the years, Ralph provided tremendous support to me, to Marvin and his family, and to many others. He preached openly at Marvin's funeral, affirming the great love between Marvin and his partner Mark. He then proposed st. Paul's sponsor a workshop on "AIDS and the Church." It was defeated at a church annual meeting. I hadn't been back to church since that vote six months ago and told Ralp why. He suggested I write a letter to the consistory, which I did, expressing m. pain and disappointment. He read this letter from the pulpit, unbeknownst t me. It apparently was the last straw fo some people. Dissident members of the congreg tion circulated a recall petition. Churc members who had not attended in yea some since before Ralph came, \\'e rounded up. They forced a vote at a s cial congregational meeting within t. weeks and ended his pastorate wit . 37-28 vote. When Ralph stood before the c gregation this morning, he told story of Marvin's approach to him, visits with me, and with others who closeted. He explained that he and ers in his former conference though him as conservative, that he was t astounded by the charge in the peti that he was "too liberal for this chur He asked the congregation, II Do . think it was easy for me to wrestle the homosexual issue? Do you t that I, a man who has slept with one woman, my wife, found it si to come to grips with gay/lesbian and the values they represented?' Nevertheless, he took his stan explained, "When my wife was i hospital, Jan called and asked why could do to help, offered to prea me, etc. Of the three ordained f!"': ters in our church, she was the on . to offer. This bonded me to her. you attack her, you hurt me." Of course, there were other iss there always are-his abilities, s ministry, performance-but Ralp certain that homophobia was t Open 8 @ ,e of the dissidents said at the meet\ Vhat have homosexuals ever done our country? It's our brave boys who ght in W.W.II who have made this country great. We come to church to feel good, not to hear about sex, drugs, and AIDS." This is a sad enough tale at St. Paul's, ut it doesn't stop there. It is being relayed in hundreds of churches. My friend Linda, pastoring a small rural church, faces the same vote six weeks rom now. Can we really question that this is the church-splitting issue of our ime? When I say this,. I think of racism and poverty and other serious life-threatening concerns. White VCC churches by and large do not really deal with these concerns except in a superficial, serviceproject way. At least, churches don't seem to be self-destructing over them. However, all oppression is related. The radical right attacks welfare, people of color, lesbians, gays, bisexuals, AIDS-it is all one ball of wax for them. In Protestant churches, they have targeted us. The dissidents' rhetoric at my church came right off Pat Robertson and Jerry Falwell TV. Many of the twenty-eight of us who voted to retain Ralph will leave the church when his Sixty days are up. Somebody throw me a lifeline. The closest Open and Affirming church is 200 miles away. " Note This article is reprinted from WAVES, December 1994. Jan Griesinger, an ordained minister in the United Church of Christ, has served as director ofUnited Campus Ministry at Ohio University in Athens since 1976 and as national coordinator for the United Church Coalition for Lesbian/Gay Concerns since 1984. By Lisa Larges Those of us who attended a recent More Light Presbyterian Conference saw a play Coming Out, Coming Home, created by Spirit of the Lakes (ONA) in Minneapolis. One section of the play was a story of a young gay man's coming out experience. He speaks of going to a gay bar for the first time and having that deep experience of coming home. As he walked into that bar, he felt that he was at last among friends who understood him. Finally, he was in a place, a community, where he could know and be known. At the end of his story, he reflects that this experience of "coming home" didn't have to have happened in a bar. "It could have been anywhere," he says. IIItcould have been a church." Then he pauses-"but it wasn't." I find that story and that conclusion haunting, especially as we look back across twenty-five years of the gay rights movement which began at a Mafia-run, New York City bar. "It didn't have to be a bar. It could have been a church-but it wasn't." I am grateful to the women and men in that bar that night twenty-five years ago. I find it in keeping with the spirit of the gospel that our movement began this way. Jesus found the field for his radical message in the more disreputable parts of the town, with some disreputable folks. He was easily frustrated in the temple. I think of a second anecdote about the theologian Paul Lehman. He was once asked to deliver the convocation speech at the dedication ceremonies for the opening of a grand new church building. "00 you know what you have built here?" he asked rhetOrically. "A resplendent mausoleum. Itstands incandescent in the glow of its own irrelevancy as the dynamics of history rush by it." (It wasn't the speech the organizers of the celebration had anticipated!) Then he added, "But it needn't be so." What we are about in these three years of dialogue in the Presbyterian Church, USA, is more than the work of deciding whether or not to ordain lesbian, bi, and gay Presbyterians. It is more than the work of talking together seriously and deeply about the nature of the good gift of human sexuality. It is about reclaiming the relevancy of the church for our time. lilt could have been the church." It could have been a church, a Presbyterian church, which held us as lesbian, bi, gay, and trans people as we came out. It could have been a Presbyterian church which helped us to grow with integrity and faithfulness. Itcould have been the Presbyterian Church which said to a sinning world, liThe injustice perpetrated against gay men and lesbians by our culture is sin and we must repent." It could have been the church which led the way to freedom and liberation for all of us-but it wasn't. Many of us-in the Presbyterian Church and in other denominationsare calling the church to take hold of its rightful place, to do the work that it is called to do. "It could be the church. II .. Note These two anecdotes are adapted from a speech at a fund-raising event on June 24, 1994, for the We Are All Children of Godvideo project being developed by Rutgers Presbyterian Church, the Presbytery of New York City's Unit for Lesbian & Gay Concerns, and the PLGC. Lisa Larges is a massage therapist in San Francisco, and a Presbyterian candidate for ministry as an open lesbian although the permanent judicial commission has barred her from seeking a call to ordained ministry. Winter 1995 9 Journelf Out of Holf-Truth An Epiphany Letter from Phil January 4, 1994 Dear Mark and Jan [and 400 other family members and friends]: I trust that your Christmas was fulfilling in remembering the great gift of promise which the Christ child brings. Now, with the season of Epiphany at hand, we all look forward to the promise of hope which the light brings to each of us. Amidst the light is often the darkness of some past memories and even present realities. Darkness has occurred in my life with a recent diagnosis of my physical condition. The reality is that I have AIDS. I have been diagnosed with the cancer called Kaposi's Sarcoma. It is not a complete shock to me, as I have been HIV positive for the past seven years. When I discovered that fact, I decided to keep it to myself until the time came when I actually was diagnosed with an AIDS-related disease. That time has come. My blood counts are very low and I walk around with a constant temperature. For the first time in my life, any stress causes immense physical reactions to the point where I have had to be on pain-killers. When I am not working, those symptoms disappear. My doctor insists that I go on disability and has signed the papers. All I need now is the approval of my employers for disability to become a fact. I plan to spend the next few days organizing my work for someone else to do. Then I will take accumulated vacation time and sick days until the disability can begin. All my appointments and meetings are canceled from here on out. I am too realistic to even think of valiantly fighting this terminal illness. I only hope and pray for a relatively painless death, the time of which no one can prophesy. In the meantime, I plan to stay in my home in Chicago and when the times come that I require more assistance I will arrange for home care-and perhaps, finally, enter a hospice. It is somewhat a relief to have the seven years of waiting over and the secret out. But that relief is minor compared to the relief that finally living a lifetime of half-truths about my lifestyle is coming to a close. The darkness of my journey as a gay ordained clergyperson is almost indescribable. Nevertheless, I want to try to share it. The first half of my life was spent denying my attraction to my own sex. I dated women, came close to marriage twice, thought I would be "OK" and straight if I was married, fought against my fantasies and my dreams. All because SOciety-and especially the church -said that kind of sexual identity was wrong. So I tried to obey! But it didn't work. Certainly, I did not choose the gay lifestyle, for it meant being a social outcast in many instances, it meant no sharing one-half of my life with frie n and family for fear of rejections, and.' certainly meant losing my job if I \\~ ever discovered. So, I did not tell anyone. I firmly be ·lieved that if anyone ever heard the a mission that I was gay from my lips, the' might tell someone that they knew for a fact. That person might tell someone in the church who held a positio of authority, and I would lose my job. thought about quitting on many occasions, but felt called to the varieties c work in the church which I have don over the past thirty years. I assumed the position that anyor. who met me suspected that I was ga, That way there could be no surprises fc~ me. But, I tell you, it was a dark an lonely journey. There was no one to ta . with about the grief of a broken relationship; there was no daring on my pa to risk talking back to people who spo . hatefully about my lifestyle (and me in front of me; I did not dare to adY cate publicly for the equal treatment gay and lesbian people; I suffered wit the predecessor church body statements on sexuality which placed m in the same category with "murderers and fornicators"; most recently a few days after the draft on hurna sexuality came out-I sat with som bishops and their staffs and had . listen to them denounce the statement as something that should no even be published, much less studie They were talking about ME sittir. in their midst. They were talkin about not allowing conversatio about human sexuality (and especially homosexuality) because : might harm the "structure" of th church. I wanted to say, "but wha Open Hands 10 e. ut me and my kind of people? my name involved. Now, at on't you even allow converlast, they are reon to occur about us who leased from e up the structure?" But I that promise. I not because I only talk am forever blicly about one-half of grateful to them "life. for the openness, I trust that many of you acceptance, love, "1 study the draft on huand support they n sexuality, if for no have given me the her reason than it is past six years. utme-and you! All The relief of waitask is for some open ing for AIDS to finally honest conversation so strike is over-the relief last few weeks or months or years of knowing that the seot my life we can talk about ALL of my Through the years, I have realized 0';" many people have intuitively wn that I am gay-how they have 'etly supported me, gently affirmed e and some have even protected me. :For this, I am more grateful than you can imagine. A few years ago, I told a handful of ,,' best friends and my two brothers, e sister, and their families. I could bear' .e silence no longer. But I swore all of se people to secrecy. They kept their promise and joined in my dark journey of half-truth. They could not seek or give counselor comfort on this issue with cret of my lifestyle and its dark journey is almost over. The light of the resurrection looms brightly for me at the end of the journey. So now, in closing, I share this passage from Mark with you which came alive to me in church one Sunday recently: Therefore, keep awake-for you do not know when the master of the house will come, in the evening, or at midnight, or at cockcrow, or at dawn, or else he may find youasleep when he comes suddenly.And what Isay to you Isay to all: Keep awake! (Mk 13:35-37) I realize that you may have concerns, questions, or comments about what I have written here. I am open to all, and only ask that you contact me directly at my office for the next few days and/or at my home. Love, If, for any reason you would like to reprint this text, I ask only that it be printed in its entirety and not excerpted. Thank you for your consideration. Phil Knutson, who ended his struggle with AIDS on April 24, 1994, was an ordained Lutheran pastor who served as assistant director for campus ministry at the ELCA headquarters in Chicago from 1988-1994. For ten years he also served as advisor to the Lutheran Student Movement. ~~~....:~··.,~.Jfi~lti)l;!m.;~~:~~~_, ~~fiI~~~~~~ .. 1ftlftl1~ t t, , , . .~,.,~::;~;:~;W!flltlil4JA:::~:L~,": Phil's Fomil4 Responds Mid-March 1994 Dear Family and Friends, all that he can to relieve some of the Many of you have heard the news or stress in his life. have received the letter from our broThis letter is written to you to indither, Phil Knutson, regarding the fact cate our support for Phil and others in that he has recently been diagnosed with his situation. It is really a kind ofl/comthe AIDS virus. Phil has lived a life of ing out" letter from us as his family. secrecy because of the fact that he is gay We recently had a chance to gather and has found himself in a world that around Phil at a family reunion with his simply cannot seem to tolerate that fact siblings and their spouses. Three full about someone. Because of his illness, days and nights at the ocean in Califorhe has gone on disability from his job nia enabled us to surround Phil with our in the ELCA headquarters and is doing love and support. We shared our pain, morel..'" Winter 1995 11 Photo: Knutson family FAMILY REUNION: A few days at the beach are healing. our anger, our sadness, our joy, and our delight in each other. Words cannot describe what a healing time it was for us as we settle in to anticipating the grief that is yet to come. Phil shared the hundreds of letters that he has received from around the country from family members, friends, former parishioners, and even from many people he does not know. We all read everyone of them and it provided us with the opportunity to renew our commitment among ourselves and to cooperatively embrace new commitments as a result of his pain which brought us together this time. The most common question among us, which seemed to be a thread through all of the responses, was "What can we do?" Being part of a church that we love and feel called to support and participate in and yet which perpetuates so much pain through the oppression of gay and lesbian people, results in a mixed bag of feelings that gets too heavy to bear alone at times. Such oppression violates the spirit of the Gospel which, in our understanding, is summarized in the words of the Great Commandment which simply asks us to love one another as God has loved us. Many of us rejoiced when the ELCA (our church body) came out with the long awaited sexuality statement. For those of you who are in other church bodies, you know that sexuality is always a difficult topic to discuss. And yet many of us stood·by as people responded to it so negatively. We did not let our voices of support be heard very loudly, although we affirm the statement. So those in positions of authority are hearing mostly the negative responses. As a result of our being together, we decided that the one, concrete thing we can do is to let our bishop hear another response. And so, as Phil's family, we each have committed ourselves to writing a letter to Bishop Chilstrom including these two items: 1. We support gay and lesbian people as being full participants in the Kingdom of God, who should no longer be oppressed. 2. We encourage the bishop to do whatever he can to continue to promote open dialogue within the ELCA on issues of sexuality. It is time for us to be proactive an no longer reactive. It is our hope tha' you might consider lending your voiceJ to ours by writing your own letters c support to: Bishop Herbert Chilstrom Evangelical Lutheran Church in America 8765 W. Higgins Rd. Chicago, Illinois 60631 and to Edgar Trexler The Lutheran 8765 W. Higgins Rd. Chicago, Illinois 60631. You might also consider sending a cop: ofyour letter to your own bishop as we as to your pastor. We offer you our prayers and su port as we continue to ask for yours. Peace to you all, Signed by Mary and Nels Olson, Ann Arbor, MI Mark and Jan Knutson, Thousand Oaks, CA Paul and Marsha Knutson, Milwaukee, WI Mark Knutson, ordained Lutheran past and campus minister at California LutJze an University, has graciously provided with Phil's letter and the family's resp01 . Photo: Jan Kn uts STANDING IN SOLIDARITY: Brothers Mark (left) and Paul and sister Mary Olson join Phil (right) on his journey out of half-truth. Open Hands 12 And No One ill Snatch Them Out of Mlf liand By Barbara Lundblad hen I was baptized not see, or even imagine. As a at Zion Lutheran child, I did not hear the surprise Church in Gowrie, or feel the tension of this gospel. the good shepherd looked We weren't ready for the fullness . gently upon my family and of surprise: "I have other sheep ,efore I could speak, before that do not belong to this fold. I .eet could touch the floor bemust bring them also ... " the pew, before I knew the Phil came to know both the IIGod" or "Jesus," I looked surprise and the tension of this and saw the wondrous stained gospel. From earliest childhood, s window above the altar at he trusted the promise that he beon. There were deep blues, longed to this shepherd. He was in ed by tall green trees, with the window, carried and cared for and loved. It was the church that cs and shrubs in the foreground ~ the bottom. In the center was gave him this promise, that told him the stories of the shepherd. shepherd, carrying aJamb like Later, far from home, far from mother carrying her baby. On childhood, other voices told him nny mornings, the light reamed through the window it was not quite so. Not really. Not shing us all with blues and fully. The church which gave him eellS, rocks and trees. The people the pictures on Sunday School :!Zion were gathered up in the colleaflets put conditions on the ors of the window.-We were all one promise: it was a promise for Phil .g picture, all of a piece. only if he could be someone other I don't know if Phil grew up than who he was. "I know my i th such a window in Albert Lea. own"-but my own are not gay. Still, Phil moved on ahead where ~o doubt, he carried home pictures he believed Jesus was going: "I f the good shepherd on his Sunhave other sheep. I must bring ay School leaflets. Perhaps he fashioned the leaflet into a paper them also." He hoped it might be true someday, for the church and airplane-pastor's children were often tempted to do this-and for him. when he did, it was the shepherd who was flying! Phil heard this same gospel from John 10, and it merged with the parable about the shepherd looking for the one lost sheep. The stories all got gathered up in that picture of the shepherd even as the people in the congregation were drawn into the picture. "I am the good shepherd," said Jesus. "I know my own and my own know me." Perhaps Phil counted them-the people in the sanctuary-even as I did. I Winter 1995 wonder if he noticed that everybody always sat in the same spot, as though aSSigned. While we were counting, the gospel went on: "I have other sheep that do not belong to this fold. I must bring them also and they will listen to my voice. So there will be one flock, one shepherd." While I was counting the flock within Zion, Jesus was moving ahead of me, looking for other sheep, the ones I could He lived in the tension of the gospel's surprise-and in the hope that the church would change. It was a tension hard to bear for much of a lifetime, harder than most of us knew until we read Phil's letter. Yet today, even after hearing that pain, some of usboth family and friends-are wondering, questioning why Phil chose to end his life when his doctors had told him he had time ahead ofhim. Was it a longing to be in control? (Oh, we know Phil more"·... 13 liked to be in control!) Perhaps, it had something to do with control, the need to make a decision while he still could. But life is more complicated than one right answer on a multiple choice test. Perhaps, more than control, it was compassion, compassion for himself and for those he loved. For he knew the course of AIDS. He had already felt in his body and soul the anguish of this illness. We will not find easy answers. Even as we acknowledge the deep despair which could overwhelm Phil, we have also sat in his home-vibrant paintings on every wall, antiques attached to warm memories, colors and radiant hope in every room. It was not the home of someone who disdained life. If I had to choose one word to gather up all these pieces, it would be compassion. However, I would also leave room for anger! Phil was angry at the church he loved, the church he served for some thirty years. He wanted the church to change-to believe the gospel's surprise. He thought his letter would so move people that they would insist that the church become a different place. (I h~ve had similar fantasies-going to a microphone at a church assembly and giving a speech so powerful that everyone in the assembly hall rises to their feet and follows me out into the light of day!) But I don't expect such a thing to happen. It didn't happen for Phil either. The church did not change, not soon enough. He was angry. We must not take his anger away. Some of us are angry, too, angry at him for leaving as he did. Can we say that? We must, or we will dismiss Phil and all he meant to us. We will dismiss his feelings, his passion, his rage. I think he would agree with Dorothy Day when she said, "Don't call me a saint. I won't be dismissed that easily." And some of us are angry at ourselves. Why didn't we see? What more could we have done? Those of us who have known for several years that Phil was gay, couldn't we have given him more hope? Phil died with drama, even as he had lived. He died on Sunday morning while people in some 11,000 congregations of the ELCA listened to this gospel: "I am the good shepherd. I know my own and my own know me. I have other sheep YOUTH AT THE FOREFRONT By Bob Gibeling In July 1994, the Evangelical Lutheran Church of America (ElCA) brought 35,000 people to a triennial youth gathering in Atlanta. During the official convention of the lutheran Youth Organiza, tion (lYO), the elected delegates from all ElCA synods passed two remarkable measures. One was a goal (one of nineteen): To contInue to include youth in the LYO regardless of sexual orientation; this means that the LYO will strive to make all of its expressions wsaf~ spaces-where gay, lesbian, ,and bisexual persons can be supported and affirmed, and will continue to dialogue about th~ issues surrounding sexual orientation. Th~ second was a' resolution on "Gay, l esbian and Bisexual Youth," which passed with a 93.96 percent favorable vote: Resolved that the board of the Lutheran Youth .organization stromgly encourage every synod to "establish an open, non-judgmental ,communication link between themselves and the gay, lesbian, and bisexual community of the ELCA 11 VaQce Robbins, 'President of LYO com-~ ment~d: " I tis very exciting to see the face of the church charlging. The paradigm is sHifting. The youth of this church are at the forefront of ihclusivity in terms of ethqicitY" gender, and sexual orientation." The courage of Lutheran youth gives us \ope for th~ future. ' Bob ~ibeling is program director of Lutherans Concerned/North America. that do not belong to this fold. I must bring them also ..." How many of us were surprised by that gospel word? How many of us felt its tension? Peter Gomes, chaplain at Harvard University, says that the gospel must change us: Once we acknowledge the inclusivity of God, nothing else remains exactly the way it was, and that is both the glory and terror of an encounter with the living God, who is zealous to call all into service and to be deprived of the witness and gifts of no one. The foolish, the weak, and the despised are God's chosen vessels, and th is what frightens so furiously the wi the powerful, and the well connect In. the light of an inclusive God, hom sexuality and holy orders must be tered in the same breath, for I am co vinced that here is where the chure will be tested greatly. It is in this iss of homosexual Christians and horr. phobic churches where God is m likely to be found in oUJ day, and inclusive God will not allow any of to avoid the issue. "The glory and the terror of an e counter with the living God" -the s' prise and the tension of the gospel! us not tame this living Word or dom ticate this Holy God. Just when we set into certainty -"I know my own and ~ own know me"-Jesus is off talkir. about other sheep. Surprise! The opening of the Gospel of Jo . celebrates the cosmic logos whie brought the world into being: /lIn tl beginning was the Word, and the War was with God and the Word was God. All the philosophers nodded their hea for they were schooled in this cosm design-until, surprise! "The Word became flesh and dwelt among us, full a grace and truth ... " Flesh-did you hear Flesh. Body. Arms. Legs. Hands and fee' Walking, dancing, sweating, weepin making love. Passionate. Sexual. Flesh. No, it could not be. Surprise! At the end ofJohn, it happens agai . This Gospel "ends" with 20:30-31: /I • Jesus did many other signs in the pr ence of his disciples which are not '''''n ten in this book. But these are writte so that you may come to believe th Jesus is the Messiah, the Beloved of G and that through believing you rna, have life in Jesus' name." Close the book. The end. But-sl {prise! Chapter 21 begins all aye again-the disciples are a~ the sea fis ing and Jesus appears. Do you remember? They have caught nothing a night, and Jesus tells them to cast t net to the right. Shouldn't this star Open Hands 14 · >;;;i.ffu'@ > rlse I logetically supportive of gay and would want us to do this work for an. an people. He lived with the chasother reason, the same reason that carment and criticism which such deried and sustained him all his life. He . ns brought. Knowing he could not would bid us do this work because we aithful to God's calling AND the have met Jesus. We have heard the es of the church, he chose to be faithshepherd's voice above all else-above o God's calling. And he lived with the rules, above the fears, above the de\ild hope that someday he could spair. Jesus, the shepherd, not only carboth in the same church. ries us but leads us toward a new place, But that was not to be, not in his lifea place we could not have imagined be. ne. Someday, perhaps, we who are the fore. We will do this work because we .urch will gather to confess our sin in believe the surprising grace of the gos,'s deeper than generalities: pel. And we must live with the tension of promises not yet realized rather than "For blocking the gospel's good surdeny God's surprise. prise; The light of hope is breaking in upon for not receiving the gifts of gay men us-the light at the end of the long, dim and lesbian women; hallway in the painting Phil loved so for pre-empting the Spirit's anointmuch. Living in the gospel hope, we ing power for the sake of unity and look around every sanctuary across our good order; church. We see faces bathed in colored light, faces the church refused to see Lord, in your mercy, Hear ourprayer. " before. The stained glass gathers them For now, many of us will carry on the all: gay men and lesbians, straight men ',\'ork where our brother Phil left off. We and women, children and teenagers and ,ill carry in our hearts, as he did, the college students-all singing together in ,'ords of the prophet Micah. We will ask the full light of day, gathered up in the the question Phil no doubt asked a thou- colors of the window, in the arms of the sand, thousand times: "With what shall shepherd-all in the same picture, all of I come before the Lord? What can I one piece. Winter 1995 GAY PASTORAl:TEAM IN SEATTLE,,," By Kimberly Griffin 'tha[1 1J>O ret Two years and more jection letiers l~ter, an openly;qay Chi-, cago couple hasifinally real,ized their dream; a c ongre'gatioJL,officiaily called the ppirl,..to share"a posJtiof) as issociate p?~tors, ,[Y1arking the !i[st time~a.!:n.?inl ine church has done 'sQ. The pa?i~rs, Peter IIgenfr!,tz, } z, and David Shull,'as, were calleQ(to serve th~; 1200-member UQiversity Congl~lt+ gati'Ona,1 Church {UG:C} in Seattle,,," :;:;:::0.' '~'" Washingt~m, The stq,nding ovafion thePslr re-Mceived from the t~hgregation after the Vsot~ was "the fnostincr~dible experieike I' dd,~v~r had in myJife" said Shull. "It was" an utterly holy moment," agreed Ilgenfritz. Both said that members of the congregation were tHelMtqnes Who deserved the ~standing ovation~ /I!i~ rtainly, 24 percent of th e church didn't think if was a good idea," UgenJ'Htz said. '~But tne~jf:t'as isuch energ y ... Thj~f@is the kin,d+of church}.'i~ want to .&elong to." @ @: -Excerpted and,a'aapted from a mUch, lon~er artide in~,the ~hJ:cago Wind' ; City Ti'Jle~,.fJune 1994. Used with perm isslonJ~b As Jesus said, in verses which follow today's gospel in the 10th chapter of John: "My sheep hear my voice. I know them, and they follow me. I give them eternal Hfe, and they will never perish. No one will snatch them out of my hand" On 10:27-28). No one. Not even the church. "Come, Philip, come and have breakfast." Amen. ~ Note This sermon was first published in the Rocky Mountain Synod (ELCA) newsletter. Barbara Lundblad is pastor ofOur Savior Atonement Lutheran Church, the Bronx, New York. he beginning? Yes, it should, or we thought it did. But here 'er resurrection. They cast their once more and haul the heavy o shore, all 153 fish. (Who h em all?) Then Jesus said to "Come and have breakfast." t is the end, but it is also the ~Ulll.~lg. the glory and the terror of an eorou::ter with the living God! Oh, the "--"-~.se and the tension of the gospel! . 'ed with both the surprise of race and the tension of the s denial. He wanted always to do han he felt he could and he to speak in this own voice. He d articles in Entree which were bring to make it right? What will ever be enough?" Then Phil heard the voice of the Holy One: God has told you, Philip, what is good: " ... what does the Lord require of you but to do justice, and to love kindness, and to walk humbly with your God?" Some will speak of justice for gay and lesbian people for the first time in their lives because of Phil. For when he wrote to them, it was the first time someone they knew, someone they loved, had ever said "I'm gay. I have AIDS." Some of us will do God's justice work more passionately because of Phil. We will do this work to honor and remember him. And surely part of Phil would be very pleased about that. But the larger part of Phil 15 Healing dJroken lnstitutions By George D. McClain Walter Wink has performed a great service in describing how institutions (in biblical language, "powers") have both an outer structure and an inner life. This is represented by the formula: p (powers) =0 (outer manifestation) + i (inner life). p = 0 + i For a local congregation (p), the outer manifestation (0) includes its building, membership roll, elected leaders, pastor, budget, bank account, schedule of events and services, etc. The congregation's inner life (i) consists of its institutional history of traumas and blessings, its view of itself and the world, its unwritten assumptions, hopes, and disagreements, and its inner stance of openness or resistance to the Spirit of God.l Institutions, as well as individuals, are imperfect, broken, and in need of pastoral care. Our knowledge of the inner life can serve us well in healing these broken institutions, addressing those behaviors which contradict the institutions' God-given purposes. I would like to describe a seven-step process which is often experienced as persons perform their social action ministry to heal broken institutions. 1. Consternation The initial concern usually arises in the experience of consternation or puzzlement about an institution which has direct effect on us. For example, you may observe that good people are acting in destructive ways, that positive initiatives somehow get sabotaged, that genuine potential does not get realized. In a particular church I know in New York state, the predominate mood was one of hopelessness and disinterestedness, with personal bitterness and strife among key church leaders. In another case, an Illinois church recently voted on whether to become a Reconciling Congregation. With a number of gay and lesbian persons active and welcorned and with some of them in high places of leadership, there was good reason to be optimistic about the vote. . failed, however, causing deep consternation and disappointment. 2. Collision The next step is to identify the fu . . damental impasse in the life of institution. One senses a colli sic course between the Spirit of God a something negative at work in the co gregation. Usually the cause of the ne tivity lies deep in the "personality' 0 the institution. Frequently there h been a trauma or series of traumas . the life of the institution, creating \-nerabilities into which negative spirit force enters. The New York congregatio mentioned above was forced deca . ago to leave its original site when area was taken by the city to build a r . ervoir. The original church building been IIdrowned." It seemed that the co gregation had ever since been dive from its mission by its collec . memory of loss and by its sense of feat, negativism, and bitterness. In case of the Illinois church, the nega . vote is an opportunity to pray to cover the fundamental block which to its unloving action. Spiritual disce ment is called for. What is the woun blockage in the collective life experie of this seemingly loving congreg . that is preventing it from acting loving way? 3. Collusion The third critical step is to ack edge how we are in collusion the brokenness of the given institu Whatever is "eating at" the instit is also likely to be preying upo vulnerabilities. We may be using th tics of the oppressor in trying to the oppression, such as returnin for hate, or succumbing to despa sentment, and hopelessness. In the York church, the pastor was able ognize how she too shared i church's negative attitudes. Membe 16 Open H IUinois church may want to reflect 'erfully on how they may be ing with the Spirit of Fear, or other ve spirits which besiege it. essential for us as healers to con. 5S and receive the forgiveness of for our collusion with ungodly ates and forces. In the New York ch, the pastor and those of us who athered to pray with her confessed .':e too fall prey to hopelessness and mess in aspects of our lives. We received the pronouncement of S forgiveness and empowerment . each other. Those who feel called ray for the healing of the Illinois rch might do well to join in a time onfession and forgiveness together. confession is critically important, diminishes the ever-present danof self-righteousness. onfrontation e are now ready, in reliance upon the power of God, to confront the .. 'hich is at work in the inner life of nstitution and which steers it away om God's work of humanization. ny of us are fairly well schooled in political" care of institutions (Le., ,"vjng with its outer manifestations: ing new officers, shifting the power introducing new programs). These e important and essential. But we are called to address the inner spiritu,. (the i) of institutions and to con(,!1t the evil which besets them with cind of spiritual care uniquely ensted to us as Christians. We engage this confrontation in the confidence God is already at work nudging the rch or institution toward greater filty to its godly purpose. eansing t this stage, we enact the phrase from the Prayer ofJesus, "Deliver us from ':~." We courageously assume the rge]esus gave to the disciples to "cure sick, raise the dead, cleanse the lep" cast out demons" (Mt 10:8; italics !1e) and we do this in bold ritual form. the name and power of Christ," we mmanded the Spirits of Fear, Patriar,. and so forth to depart from the owned church. 'inter 1995 At another New York church, Chenango Street United Methodist Church in Binghamton, lay leaders were justifiably concerned about a forthcoming vote on whether the church should declare itself a Reconciling Congregation, They were not sure what was going to happen, or whether the timing was right. At the initiative of some laity, they went into the room where the meeting was to be held and prayed prayers of cleansing, asking that the space and those entering it would be freed of the Spirits of Homophobia, Fear, Arrogance, or Ignorance. 7. Claiming The final step is very closely related to cleansing. After praying for cleansing, the people at Chenango Street expressly claimed the about-to-be-held meeting for God's yearning, invoking God's blessing at the placeswhere people would be sitting, speaking, and making decisions. IIThis opened our spirits," pastor Gary Doupe reported, "making all of us more open to the creative work of God's Spirit, and helping us feel more serene concerning the outcome." The congregation voted overwhelmingly to become a Reconciling Congregation. liThe outcome," Gary added, "was very positive indeed, on more than a surface level.11 In the case of the drowned church, we prayed that the fear of the drowning waters be replaced by an embracing of the healing waters of baptism. We prayed for a renewal of baptismal vows for the members of the congregation and then went throughout the church building sprinkling it with water to claim the entire space for Christ's purposes. The pastor subsequently began to notice a change in key people and in the worship climate. I invite you to gather a small group of concerned persons to pray for the healing of a broken institution you care deeply about. The form of the healing is not always what you expect or want; we do not, after all, manipulate God. But almost universally, such intentionality in healing prayer yields a deep sense of peace. May your ministry of healing institutions be fruitful. T GUIDELINES FOR PRAYER OF CLEANSING AND CLAIMING By George D. McClain 1. Approach the prayer in humility and openness to God's grace and power to be manifest. 2. Specifically pray for God to cleanse th~" following of any spirit not of God: a. Yourselves-your mind, hearts"and bodies; b. The physical space of the'meeting or event; c. Those participating in the eventone by one if possible, andby name; d.'The intangibles':":the, agenda, the worship service to take place, the leadership, the discussion, the decisions. 3. Then pray positively that God fill each of the above (a-d) with the spirit of Christ, that Christ may be "all in all" (EpK 1:2~). 4: Move around the room physically (or in your imagination). Offer these prayers in specific locations and at the seats or tables of specific decisionmakers. 5. If fe~,ls right, sprinkle water around the room as a tangible claiming of God's cleansing, liberating power. 6. Thank God for working with you and through you and for God's staggering promise to reveal to the powers and authorities ':the wisdom of God in'its rich variety" and "to gather up ali things in [Christ]" (Eph 3':10, 1:10). 7. Continue in a general intercessory stance even as the meeting or event transpires. Note lWalter Wink, Engaging the Powers: Discernment and Resistance in a World of Domination (Minneapolis: Fortress Press, 1992). George D. McClain is national executive director oftheMethodist Federation for Social Action which devotes considerable time to workingon les/bi/gay rights in the United Methodist Church. 17 CURN1NG W ~LLS.,> lNCO ~~--... Jeanne Knepper By I must begin with story. I had been aware of a double call for many years. Called both into ministry and into family life with my partner and our two daughters, I felt blocked from ministry by a wall of church rules that repudiated my gift of family. Over and over, I heard the call; over and over, it led to the wall. First, the Wall How do you go forward with a wall before you? I watched others as they tried to go over, under, or around the wall. I watched as they skirted, hid, switched denominations, or veered off in other work. I watched some who battered their hearts and spirits trying to go through the wall. With many others, I worked through my denomination's General Conference trying to dismantle the wall. Still, there was a wall. Still, a holy call to keep walking forward. Still, the wrenching question: but how, oh God, do I walk through a wall? Then, the Gift A new image appeared in my mind. Walls, so seemingly solid, are made up_of atoms, each a nucleus surrounded by the standing energy patterns of electrons. Atoms move and shift in response to each other's energy. IfI expanded the wall in my mind into its constituent atoms, I could present myself before them, one by one, and invite them to shift over. One by one, atoms in the wall could turn to create a pathway. They could reshape to build an arch through which many could travel. One by one, but working together in a dance of invitation and response, we would refashion wall into gateway. Refashioning Walls Our metaphors equip us for the work of change. We can coax practical and spiritual insights for the work ahead out of this image of refashioning walls into archways. Our work is spirit-filled and spiritcentered work. Spiritual centering enables us to meet each person on a spirituallevel, I to Thou, concerned that we each stay true to our calling to be the people of God. It is a work of invitation, not confrontation. We are not conquering enemies or over-coming obstacles (such a dehumanizing word for our brothers and sisters on the journey). We are inviting people to align themselves with a vision that includes their own good. To invite well, we must listen well, taking seriously the core-intent of others, being willing to shift and counter-shift as we move. We proceed by invitation, not ultimatum, always allowing room for respectful movement, always guided by a long vision. It is work of a life-time and will take a radical, insistent patience. To be successful, we must believe that the effort is worth our life's work. Then we can afford the patience that will not be dissuaded and will not treat others as means to an end. Then also we can see that the many small steps and turns are part of a persistent process of change. To stay focused, we must stay balanced. Like a wooden top, we will spin longer and truer if we sand away the personal burrs that would throw us off. Fear, anger, fatigue, impatience, cynicism-all these will hinder the work and block our ability to be truly inviting. When they surface, it is time to step aside and do the personal spiritual tending necessary to refit us for the task. Perhaps we will need to step off the leading edge while we invite others to go on. What makes all of this possible is the knowledge-the sure and deep conviction-thatwe will be about God's work. Our God, who delights in diversity and insists upon inclusion, has called us to walk through walls if necessary on OUf journey toward justice. We go forward in a radically aware trust, knowing that we do not work alone. We are turning this wall into arches together. No one of us will do this work alone. Working together, we can move forward on man; fronts. We can also sto'p, pause, let others take the lead, and tend those who are tired. Sustained by prayer and belie\"in that we are about God's work, we ca engage in this process so that people 0 the church will look back on this ti of change and say to each other, at what we did together. By the gra God, we turned a wall of excIusio an arch of openness." T Jeanne Knepper, an ordained prob ary member of the Oregon-Idaho An 1 Conference of the United Met/wdi Church, is appointed to co-direct 5110/0 Ministries in Portland, Oregon. She also serves on the national council of Affirmation: United Methodists for Lesbian, Gay, and Bisexual Concerns. Open Hands 18 /I which are often shamed by religious groups. Persons who bear this burden ofshame are our scapegoats, those upon whom we unload our own unwanted parts. We project on others that which we find too painful to bear within our shared humanity and then view the ! " .\ . --\ .>1·· the places where the hearts of those excluded and unwanted have been broken. As we name those places where the shaming of our God-created selves has lnds ofShame ne kind ofshame is healthy shame that puts me in touch with my lima human being. This shame tells I am not God, but am created by I t allows me to know that I stand eed of a lOving and forgiving One is the author of all creation. I need healthy shame to function in sociand to keep in balance a sense of portion and a sense of my place in universe. :1 contrast, unhealthy shame undermy self-esteem and promotes my ings of worthlessness. This shame s me that who I am is bad and that I beyond the help of God. Unhealthy me is to be contrasted with guilt. ilt is the feeling that what I have done d. Unhealthy shame is the feeling who I am is bad. lith unhealthy shame comes a loss hope. My belief that I am fundamen-' unworthy prevents me from joinorganizations in which I could be y known and causes me to hide the nacceptable" aspects of my being rom others. Unless I am healed of unalthy shame, I will not be able to feel .f-esteem. I will not be able to be a ly functioning member ofa commuity of hope. ming Brings Healing ace, gender, sexual orientation, age, class, and differences of physical nd mental abilities are conditions ..'inter 1995 shamed ones as IIdifferent" and IIother." Christ calls us to understand that in his reality, in his life and ministry, in his death and resurrection, God has lifted up the scapegoat and vindicated the One whom we blamed, shamed, humiliated, and ultimately tried to destroy. In raising Christ, God has reconciled for all time the scapegoated One as a full member of us. Christ's healing presence among us shows us the way to love and join hands, rather than cast any out, that we may all be One On 17). Gay men and lesbians, who have been traditionally cast out of churches, have experienced over and over the damaging message that our very beings as sexual creatures are flawed, evil, defective, and, consequently, shameful. Our identity, which God gave us to celebrate life, has been turned against us as a thing of shame to be hidden for fear of punishment and ostracism. One has only to look as far as the st. Patrick's Day Parade in Boston where people held placards saying IIGod says kill fags" and IIGod hates gays" to understand the kind of pain and brokenness gay men and lesbians feel daily. The community of faith is called to be an agency of healing, restoring the trust and self-esteem that have been lost by most gay men and lesbians when unhealthy shame was bound to our ~ sexual identity. It is called to bring good news to the oppressed, to bind up the brokenhearted, and to let the oppressed go free (Is 61; Lk 4). It is called to name taken place, the healing process begins. In the naming, we can be restored to our place in the community of faithand restored to God. Only with this healing process underway can we demonstrate true empathy for others and for ourselves and understand the dignity and humor inherent in the human condition. James Carroll, writing in the Boston Globe in April 1993, said: liThe true mission of the Church is to work not for its own welfare or even for that of its own members but for what Jesus called 'the Kingdom of God' by which he meant simply the welfare of everyone." Carved into the portico of Old South Church is the scriptural invitation, IIBehold I have set before thee an open door." I give gratitude daily for this place which has offered an open door to me and to so many others. It is my prayer that we may be able together to discern how the Spirit is calling us to be an agency of healing for the welfare of all people. T Kenneth H. Orth, D.Min., is an ordained United Church ofChrist minister who offers pastoral psychotherapy and spiritual direction through Horizons Pastoral Counseling Associates in Arlington, Massachusetts. He serves on the Massachusetts Open and Affirming Task Force and is a member ofOld South Church in Boston, which recently becameONA. 19 To Be a Church Again By Jack Hoffmeister In the Stonewall Revolution of the sixties, gay men and lesbians learned that itis all right to be homosexual. We learned that sexual orientation is not our choice-it is given to us-but that what we do about it is our choice. We must decide whether we are going to suppress it, or hide it, or live it openly. The most revolutionary thing we learned was that living as an openly gay person is a viable choice, and that for many, ifnot all, it is the healthy choice, the self-fulfilling choice, the right choice. In the.sixties another revolution-the sexual revolution-was equally important to us. The sexual revolution told us that it is all right to have sex, that sex is a healthy and natural form of expression and of recreation, that taboos are wrong, that sex should not be held captive to old rules about propriety, marriage, age, gender, or love. Both revolutions produced muchneeded correctives to the attitudes and values of the past, as necessary as the changes in attitudes towards African Americans, women, and war. These revolutions have, however, left many unresolved questions and problems, particularly questions about sexual behavior. Although we are learning how the new attitudes and patterns of behavior affect us, we are making little progress in the equally important underside of those questions, the moral side. We know how sex works, but we do not know what sex means. Caught on a Snag As a result of the sexual revolution, sexual morality in America has been set adrift. Moral questions, because they are essentially religiOUS, have always been the province of the church. However, the church has failed to come up with the spiritual or intellectual reWhat happened in the Presbyterian Church is typical: we got caught on a snag. The entire field of sexual morality has been hooked on the question of the ordination of gays and lesbians. While we face a massive crisis over the meaning of sex and love which affects all our relationships and most institutions, this one peripheral, and indeed artificial, issue has put up a barrier that must be overcome before the Presbyterians can begin to function like a church again. Why did this happen? I think it happened because most of the church leadership is still not ready or willing to come to grips with the changes that occurred in the sexual revolution. Some, a remnant from my generation, were raising their families during the sixties, struggling to keep their values intact, and have never accepted the changes in thinking. Others are products of the conservative backlash of the seventies and eighties who hearken back to a romanticized notion of the morality of the "good old days." Still others belong to a small but aggressive, vocal, and united minority who approach moral issues from a fundamentalist stance. When openly gay people sought ordination fundamentalists objected, and instead of quickly overriding them, a majority allowed this relatively simple doctrinal dispute to excuse them from confronting their own confusion and fear over sex, with what it means in their professional and personal life. They have not budged for nearly fifteen years! Experiencing a Moral Crisis Ina very practical sense, this impasse is a disaster. People are not getting the sources (much less the strength of leadGay ordination is a snag in the struggle to ership) which we need to pOint us towards a new moral imperative. define sexual morality. Open Hands 20 s:7:mtuaI and moral guidance they need most intimate part of their lives. ,;\'hat they are hearing is out-ofconflicted, naive, or simply wrong. " and lesbian people are especially of that guidance. With a new ity and a new role in society, we a much clearer sense of the imporof sex in relationships as an ex' on of love and as a statement of .1itment. It is a cruel irony that the .. should choose to exclude us. other factor compounds our sepafrom the church: the whole hisand intensity of the struggle of gay and lesbians for acceptance in so", The process of political polarizahas required gay men, lesbians, and gay people" to unite, to gloss over !' diversity and the problems that in what is a new arena of social uring. In the face of an opposition is not only immoral, but at times -threatening, to admit that gays are ,:thing less than "gentle, angry pIe" has been regarded as impolitic. However, gay men and lesbians are more saintly than anyone else . ere sex is concerned, we must adess some very disturbing realities. Gays have been using sex to make ".ends and to demonstrate prowess mong their peers. They have been us. g sex to make statements about themselves as unfettered, self-affirming indi.duals. They have been using sex to make political statements, spit-in-theeye-of-society statements. Many have quired habits of sexual behavior that are socially inappropriate. They have eveloped obsessions that amount to euroses. Those gay men and lesbians ',':ho have not accepted their identity":ho are struggling to hide it or suppress t -are suffering from the denial, the fear of exposure, the self-loathing that drive so many to suicide. Notice that while some of these probems and questions relate specifically to gay men and lesbians, they are all rooted in moral issues that are universal. A reluctance to treat sex respectfully or reverently pervades all of society. Promiscuity, sexual prowess and peer pressure, sexual obsession, and failure to make commitments are everybody's plagues and the results are universally devastating. The battle over ordination of gays Winter 1995 and lesbians has prevented the Presbyterian Church from helping not only gay men and lesbians but all of its people in this moral crisis. That is tragic. That it should allow an anachronistic doctrinal dispute to stand in its way is a disgrace. Working toward Moral Clarity I t is tempting to simply give up on the church and look elsewhere. That is what most gay men and lesbians have done, as has nearly everyone else where questions of sex are concerned. Where have they gone? To the movies? To the TV talk shows? To the schools, where that same anachronistic element has put up the same barriers? The fact is there is no substitute for the church to meet our need for moral insight and authority. Only the church can tell us why any part of our life is of importance or value beyond the self-contained system of pragmatism. Crippled as the church is, I believe we must stick with it. For those of us who value our church, who continue to call ourselves Christians, there is no other choice. The church needs us ifit is to start acting like a church again. As I see it, we have two jobs here. One is the ongoing effort to get rid of the ban on ordination of gay men and lesbians. The other job is more inclusive-and more important: we have to do what we can to see that the church once again serves as a moral standard bearer. The commissioners at the last Presbyterian General Assembly gave up. They said in effect, "There's nothing we can do; deal with it yourselves." I think we should answer 1/All right, we will!" However, we should not interpret it as an invitation simply to continue fighting the definitive guidance. The ban on ordination must be removed; it is a cancer. While it is not yet cured, we should treat it as if it were in remission until a cure is found. We owe it to ourselves and to our faith to not let the ban on ordination stop us from participating in the whole life of the church, from behaving like the Christians we know we are. We who are gay and lesbian can contribute a special insight into the moral needs and realities of sex in the 1990s. The last sexuality study was a good start. That it tripped up on the gay issue merely demonstrates how important honest, open participation from gay men and lesbians is. The church needs us if it is to start acting like a church again. What we have to do is to behave as if the ban on gay men and lesbians didn't exist. We have to work towards moral clarity unhindered by the nagging feeling that we are not wanted here. We have to reach out to gays and lesbians and to all others who need understanding, whose lives are being torn apart by the seeming incompatibility of sex and love. We have to reach out as if we had something to give them. For indeed we do. A new sexual morality will be realized only as an integral part of the entire scope of the church's impact on our lives. Sex raises the most fundamental questions about love, honesty, responsibility, holiness. How are we to articulate the love we feel for one another? If life is holy, can the force that puts life into motion be anything less? All of us, regardless of our sexual orientations, bring these questions to the altar. Each of us, because of our sexual orientations, has answers to share. T Note This article was first published in More Light Update, October 1993, pp. 5-7. Jack Hoffmeister was raised in Rochester, New York, and schooled at Swarthmore College, Union Seminary, and Columbia University. After a long career as a professional actor and model, he is now concentrating on writing, occasional preaching, and serving as an elder in the Palisades Presbyterian Church in New York. 21 (~I'T1~ J\ (~1-l1~1~l:t I:' ()l:t ()lJl:t 1~'TJ\ N(~1~1..1(~J\I.. 131:t()rl'1-l1~I:tS J\Nl) Slsrl'l~ltS NO, that is not the first line of a joke! Evangelical Christians in mainline Protestantism have done something good for the church and for those of us who call for the acceptance of gay men, lesbians, and bisexuals. They have tlcome out of the closet." For years, our evangelical brothers and sisters have been raising a theological issue in the guise of a social practice issue: homosexuality. Homosexuality is not, and never was, their real issue. Their real issue was, and is, the authority of the Scriptures. A necessary prerequisite for faith for many evangelical Christians is a belief that Scripture is authoritative, if not inerrant. Without a tangible, touchable set of words as a foundation for their faith, many feel their entire faith can crumble. Mter lOO-plus years of exposure to higher criticism and other evolving methods of interpretation of Scrip-r ture, they correctly felt that too many biblical interpretations had become tlmoving targets." One issue they felt could be biblically supported was opposition to homosexuality. Recent studies in most denominations have confirmed that the few words in the Bible which refer to same-gender sexual practice are negative-a fact we cannot deny. Condemnation of homosexuality became the symbolic stand-in for evangelical Christians' real issue: erosion of the authority of Scripture. The Evangelical Quantum Shift Most of that disguised, symbolic opposition changed in November 1993 with the Re-Imagining Conference. The wide variety of expressions of faith at that conference sent a shock wave through the evangelical camp. The evangelicals' belief in the authority of Scripture was directly questioned, along with their belief that salvation comes through Christ alone. By Tom Griffith They are challenging us where we need to be challenged. After that conference, evangelicals finally began raising theological issues under their own colors. Using phrases such as "belief in the SCriptures and the normative creeds and confessions of faith of our church," they began to challenge us to define our beliefs. They are opposed to the explorational theological pOSitions of many in our churches. Though they still "wave the flag" on the issue of homosexuality, evangelicals are now talking about their real issues. They are no longer in their "anti-homosexuality" closet! As Christians who seek to be in supportive ministry to and with lesbian, bisexual, and gay persons, the best thing we can do is to cheer for our evangelical brothers and sisters who are making this quantum shift in thinking and tactics. They are doing us and the churchat-large a major favor. They are challenging us where we need to be challenged. A Call to Liberal Honesty Now it is our turn to get honest. Although the creeds of our denominations pay lip service to the idea that Scripture is "authoritative" and "sufficient both for faith and for practice," many of us have moved far beyond that notion in our theological thinking. We are only deceiving ourselves-and lying to our evangelical brothers and sisterswhen we deny the shift we have made. We have moved beyond Luther's sola Scriptura (only Scripture) for the same reason the Catholic Church moved beyond the canonized Scriptures after the fourth century. We recognize that understandings of the intervention of the Holy into the lives of the faithful change as living situations change. "New occasions teach new duties." We have moved far beyond the idea that the Bible is exclusively normative and literally authoritative for our faith. To my thinking, that is good! What is bad is that we have tried to con ourselves and others by saying "we haven't changed our position." Furthermore, few of us retain belief in Christ as the sole way to salvation. We trust that God can work under many other names and in many other forms to save people. Our views have changed over the years and evangelicals know it. At least, they have the honesty to call us to honesty. Can we admit that we find it helpful to explore the logical consequences of our faith, even if it moves us in directions which our churches have not affirmed in the past? I believe that if we can, we will end up being both surprised and pleased. Evangelical persons I know care greatly about having both their beliefs and themselves treated with seriousness and acceptance. They do not want to be treated as if their faith is unimportant. Our denial about changes in our faith feels to them like a casual dismissal of their faith, and of them. Ifwe can be mutually honest, maybe we can finally move beyond the issue of acceptance of gay men and lesbians as part of God's creation. We have far more in common with evangelical Christians than we have differences. Wouldn't it be nice if we could all join in opening church doors to all who profess faith in Jesus as the Christ, regardless of orientation? If that could happen, we would probably all be a little bit closer to the realm of God's love. I thank my evangelical brothers and sisters for calling us to honesty. I cheer what they are dOing. I hope you will too! 'Y Tom Griffith is pastor of Crescent Heights United Methodist Church (a Reconciling Congregation) in West Hollywood, California. Open Hands 22 Jl\~l~~I(~J\IJ (~1~J\IJIJ1~~(~1~~ J\l~l~J\I) By Alice O'Donovan fter a recent worship service, a woman asked, with tears in her eyes, liDo you ever talk with e about baptism? I have never been lzed." Of course I talk with people baptism. I am the ordained pasa small congregation. bat this woman needs to hear-and s to believe-is that God loves her lesses her in her love for a woman. stands at the door of the church ering if she dares to come in. She .e reason that we have welcoming rches. We will make her welcome. ~n she enters the waters of baptism sits at table in my church, love will . again. 'ke this woman, the Universal Fel" 'ship of Metropolitan Community .urches (UFMCC) has been knocking e door of the church-the National uncH of Churches of Christ in the The UFMCC has been waiting over ecade for a welcome. The reality of sacred dream of the reign of God, ere all creation celebrates its being ove, is yet to come. The bitterly anpnistic division of the Church into urches and the exclusion of the lesbifaithful are but two signs that we e not yet living the fullness of God's e. How do we open the doors of our urches and the doors of the NCC so at those who long for healing love 'ght come in to sit at table and share the breaking of bread? ,.-Ancient Foe Persists he force behind the closed doors and the unwelcome table is our ancient heterosexism/homophobia. It is that .. emy which has permitted the NCC ce 1983 to exclude the UFMCC from fullness of welcome and memberip. It is that enemy which holds local urches back in their welcoming pross, It is that enemy which is antithetito the gospel of Jesus Christ. Let us be clear. So long as the UFMCC e.xcluded from the NCC, the witness he National Council is a tainted wit~s. When the UFMCC is fully wel~e at the table ofJesus Christ as it is "nter 1995 prepared in the NCC, love can claim another victory. Present Realities Using stark terms to describe present realities, Rev. John Thomas, chair of NCe's Counseling Committee, repoited to the General Board in November 1994: Some member communions feel that questions related to homosexuality must be seen as settled ... They have little interest in continued conversation.. . Other communions believe that questions surrounding homosexuality must be addressed ecumenically in the Council... However, the inability or the unwillingness of member communions to talk with each other about these questions will not help us preserve unity ... Our choice is between dialogue and further conflict/confrontation, and this confrontation will come from among the member communions as well as from outside the Council. Thomas acknowledged that there are things we do not know, at least not yet. We don't know how to move this Council to address the tough questions that loom over us like a cloud that neither indifference nor denial can dispel. We don't know how to move our member communions to risk encountering each other in ways that honor perspective on how we attend to scripture and tradition and to the changing requirements of hospitality in our time. We don't know how to establish a climate where those whose faith understanding make the fullness of hospitality to gay and lesbian persons impossible and those whose faith commitments make such inclusion a requirement can gather together at a common table of dialogue without suspicion, caricature or stereotype. We don't know how to do this. So we must wait... So we Finding a "Way~Out oJ'.j~p Way" wel~oming congregations carth~ip N€C find a "way oll! of no ~y." ,. iff' ~~t; :~, c .-U\~ ._.. ' .,,< ,,:J% Engag~1.in ministry wi~!i. IOGaL7purnenicai partners wtr~1 :sha~e the visiqnAand.,!he work. ". \ . "1t • Joiriwidcal,istate, and regiobal coun~ils of ?n 9penlyH h Board U~MCC churches arid particip9tein their miJ!istries and th~i%governa·nce. i' • Ask yorr;§16~al~lt,state, or regiomtl 'counG!1 to a~opt ana communicate resolution:sm sup~or~ 9,f ..;til.~mbership forU~ry1CCjn the National C61:JncitwWfJili ;; • Ask'1y.our genomination to{.@eat.lesbian otgay m~'mber as either prO)(yor f' regular aelE~gat~itoJhe(~eneral the National Council ot~tnurch,~s. 1 • Ad?pt and forwar,dJq~he ~e~~ra1 Sesre.tar¥. of the NCC resofution~... ?r statements of sl.lpporti~or the inclusion t%t~~ as a member of Eb~NCe. will wait. Not disband. Not quit. But wait. Wait to find a way out of no way.! What Next? Clearly, there is work to be done in the national ecumenical setting. We must: • Bring the UFMCC into full membership of the NCC; • Continue to place lesbigay concerns into the work and ministry of the NCC; • Insist that the NCC itself become fully inclusive of lesbian and gay persons in its staff, personnel policies, and practices. Welcoming congregations in every tradition are opening their doors, setting more places at the table. The doors of the National Council of Churches are still closed. Surely, the One who stands at the door and knocks will gUide and strengthen us until all the doors are open. T Note IExcerpted from the Report ofthe Counseling Committee, NCC, November 1994. Alice O'Donovan, pastor of First Congregational Church of South Windham, Connecticut, is a United Church of Christ proxy delegate to the General Board of the National Council of Churches. 23 ~ ~f4ft"'f"f"S t~C:' ~"f'ft ~ 1=OR 'Cn€' SA.R.€' 01= n€'A.L1NCj A. Responsive Confession n-nd A.ssu-rCl.-nce Created by Cheryl D. Harrell [Ifpossible, invite people to gather in a circle for this confession and assurance.} LEFf: We confess that we are afraid of the unknown ... the stranger ... the other. RIGHT: We confess that we are afraid of the feminine ... the sexual. ..the body. LEFf: We confess that we are afraid of the power of emotions ... passion ... desire. RIGHT: We have cut ourselves off from the earth and from our own bodies. LEFf: How shall we ever heal? How shall we ever know wholeness again? RIGHT: We have forgotten your charge to receive the stranger. We have missed opportunities to see the Christ in your created diversity. LEFf: We have forgotten your invitation to be responsible, creative, and playful. We have missed the Spirit of Christ. RIGHT: We are broken in heart, broken in body, broken in spirit. ALL: o GOD, as a church we ask your help in casting off our collective guilt so we do not repeat the fears and mistakes of the past. Forgive us. Restore us to wholeness in your Creative Love for our bodies, our sexuality, and our amazing diversity. Give us all courage to be fully who we are. Bring us into right relationship with you and with each other. Bind our hearts with love, so that we may commit ourselves to seeing. the Christ within ourselves and within our neighbor. [The leader now turns to a neighbor, takes their hand and, looking into their eyes, asks, "Do] have your permission to see the Christ within you?" When a reply is made, the leader then says, "] do see the Christ within you. When you know this is true, pass it on."Allow time for each person in turn to ask the question and share this interactive assurance around the circle.} * LEADER: In allowing the Christ to be seen within us and in seeing the Christ within each other, we are made whole. ALL: Rejoicing in the grace of seeing the Holy, we are moved to create hospitality for all, recognizing that we are all One and there is no Other. Note *This can be a vulnerable but very healing ritual ifyour congregation is ready for it. Cheryl D. Harrell is a clinical social worker and pastoral counselor who also serves on the Open and Affirming task Force for the Massachusetts Conference of the United Church ofChrist. Open Hands 24 GAY/LESBIAN INTEREST Equal Rites Lesbian and Gay Worship, Ceremonies, and Celebrations l' {'V" Paper $14,99 Kittredge Cherry and January Zalmon Sherwood, editors Equal Rites is a much-needed collection of worship services, ceremonies, and celebrations that is attuned to the unique needs of sexual minorities. The selections, written primarily by lesbians and gay men, include rites of spiritual beginnings, healing, blessings, holy communion, and pride and empowerment. Also included are funeral and memorial services, seasonal and holiday rites, and covenant rites for couples. More than a collection, Equal Rites can also serve as a reference book for creating unique and meaningful worship services that address significant aspects of lesbian and gay spirituality. Contributors include Malcolm Boyd, Chris Glaser, Carter Heyward, Diann L. Neu, and Troy D. Perry. Know My Name A Gay Liberation Theology Richard Cleaver Paper $15,99 April The place of gay men and women in the community of faith has become one of the most divisive debates in the church today. Roman Catholic writer and activist Richard Cleaver takes a fresh approach to this issue by examining the struggles of gay men and lesbians in the church, specifically the Roman Catholic Church, through the lens of liberation theology. He offers not simply a "gay" reading of scripture, however, but one that is spiritually challenging. Coming Out to God Prayers for Lesbians and Gay Men, Their Families and Friends Chris Glaser Paper $9,99 Now available "A wonderful collection of compassionate prayers." -The Other Side ""'i'i""iii""iiiii I iiiil1111 Sl"'\Sl"'\el"'\e~el"'\' '~'",'~~,-l-,I ~'n'rl~'rl iii iii Winter 1995 WESTMINSTER JOHN KNOX PRESS At your bookstore, or call toll... free 1..800..672.. 1789 100 Witherspoon Street, Louisville, KY 40202... 1396 25 On Change The church is on a journey, moving from a place of sexual exclusivity to one of sexual inclusivity. Whether we are conservative, moderate or liberal, radical right or radical left, our journey is arduous and often painful. It is filled with partial breakthroughs that seem to evaporate in the midst of continued fears, gross misunderstandings, stony silences, and new rejections. Yet, our journey is also full of profound faith, new insights, life-giving dialogue, and outstretched hands. Church-transforming change is like that! We do not all view needed changes in the same way. Like women described in Defecting in Place, some of us in the welcoming church movement may be transformists.1 We see our role as promoting IIsystemic change throughout the church in leadership, liturgy, and theology." Others of us may be reformists. We believe our role in the welcoming movement is to work for some changes, but we . prefer to keep the basic structures of the church as they are. Mter all, reformists say, we are making small gains toward sexual inclusivity! Still others of us in the movement are probably conformists, not really interested in changing the church as church. We focus instead on personal relationships with God and Christ and on welcoming individual persons whom we meet. We are all trying to respond to the Christian mandate to be the inclusive church of God. Our approaches remain very different. We are challenged to acknowledge the differences and affirm each others' work by understanding where our approach fits into the larger picture. As the church on a journey, we live simultaneously in the rooted traditions of the past, the shifting sands of the present, and the flickering traces of God's II new earth." Our welcoming movement is part of a much larger journey, for the church as a whole is moving out of one paradigm which has informed its life and mission for centuries into another that has only a vague form and shape. We live, as Loren Mead puts it, in lithe time between paradigms." Paradigm: An overarching model or pattern with a particular set of coherent traditions, customs, beliefs, and ways of living. Mead, an Episcopal priest, writer, and founder of the Alban Institute, lays out a bigger picture for us in The Once and Future Church.2 He identifies two paradigm shifts that occurred in prior centuries in the church. Jesus called forth the first one-from our Jewish and Greco-Roman roots to the Apostolic Paradigm. During the few generations it took to make this first paradigm shift, much turmoil occurred, new roles emerged, and new ways. of doing things were developed. Arguments abounded for doing things the old, established way. The second paradigm shift, which Mead calls the Christendom Paradigm, began during the fourth century with the conversion of Constantine and continued until Christianity became the official religion of the Empire. This paradigm guided us into the twentieth century. Under this paradigm, the life and mission of the church again changed in drastic ways. Now, says Mead, we live in a time between paradigms. Our welcoming movement has emerged in this time between paradigms. We raise sexual inclusivity and affirmation of diversity as necessary foundations for the paradigm under which the church will live in future centuries. Participating in such a shift is never smooth or easy. At times our roles will conflict. Pain on all sides will prevail. Just keep remembering: Paradigm shift occurring! God's new earth emerging! It's a big enough image to sustain! Notes 1Winter, Lummis, and Stokes,. Defecting in Place. (Crossroad, 1994), pp. 32-33. 2Loren B. Mead, The Once and Future Church. (The Alban Institute, 1991), pp. 8-29. " W oming"Tb.; ;emes for Deadline 1995 Roots ofPrejudice: Confronting the Conflict Apr 11995 1996 Gender and Transgender: Exploring the Issues Jun 11995 19% Intimacy: Redefining Relqtionships Sep 11995. 1996 Airing Out Closets: Individual, Family, Congregation, Denomination Dec 11995 1966 "J![l1,lOfing Divetsities...Reiarej,less ofRace, GentJe~,orSexual Ori~t(lt!vqd. . Mar 1 1~ .< •••••••,,':'..~. »> %...:>;:>,, :=:::-«-: ~"~'i!>.>i.w:'¥1Ji0 ~=~~::::::, J::...iI 0-'::'%. • ';;,M. Ifyou would like to write an article, contact Editor, RCp, 3801 N. Keeler, Chicago, IL 60641 Open Hands 26 ments &Letters os ,\Tote: This first letter is excerpted and adapted from a longer letter as originally addressed to pastors ofthe Southeastern Synod, ELeA. er to Pastors came to the Southeastern Synod of the Lutheran Church in rica about the time the civil rights movement began on the ory of the synod. The movement was one of the consequences hat epic struggle we call World War II. Itwas destined to change nation and a lot of us along with it. As I look back on this half tury, it gives me satisfaction to know that I was on the right e of the civil rights issue. I am not boasting. I was pushed into mg on the right side when the synod made me chairman of .lat was then the Social Missions Committee. Faced with the ice of supporting the leadership of the national church or reing it, I deemed it my responsibility to support the position of church, a decision which broadened my horizons and led me see how wrong I had been to support discrimination against ack people by not playing an active role in ending that discrimiiion. When I began my ministry, a Black person might be found rutting the grass or cleaning the church. He or she could not have been found inside at worship, and certainly not in the pulpit. _k>w at the synod I see Black people as delegates and as pastors. And I think most of us now agree that this is the way things should be in the Christian church. I take satisfaction in knowing that I did something to diminish racial discrimination in the churches. The civil rights movement gave new impetus to women to push open doors previously closed to them. We can be grateful for this change. Some of us may be apprehensive about the kind of competition women will give us, but I don't think we would defend an all-male clergy in a church where all are said to be one in Christ. The civil rights movement stirred the gay and lesbian community to step forth and claim the rights promised to all citizens of this country. This movement did not begin on the territory of the Southeastern Synod as the civil rights movement did, but it appears that some crucial battles in this struggle against discrimination will be won or lost on our territory. These people have always been a part of our congregations. We have taught them to hide their identity, to be ashamed of what they are. We have driven most of them out of our congregations by our judgmental attitude toward them. In the church, where we all are by the grace of God, these people should have the respect and the acceptance we now offer Blacks and women. The struggle against injustice manifested toward Black people was the big issue of my time. The struggle against injustice for gay and lesbian people is a big issue at this time. Where do you come down in this struggle? As a Christian, can you justify discrimination against these people? Winter 1995 To those who would justify discrimination against gay people by pointing to Bible texts, I would say more is said specifically about divorce by the Bible-and by better authorities than Moses or Paul. Jesus himself has some very plain words to say condemning divorce. Yet we have found a way to accept divorce among our people and even among our clergy. Can we not find the way to be accepting and loving toward those persons whose IIcrime" is loving another person like them? I write to you with the hope that you will be engaged in helping the church accept these persons-this despised minority who are always with us. Ifyou will do this, I believe you will look back on your ministry in years to come and be proud that you helped bring down another barrier within the church. May God bless your ministry. . Rufus B. Cuthbertson, Dahlonega, Georgza About our Magazine Dear Editor: I have subscribed to Open Hands for some time now and eagerly look forward to each new copy. I have enjoyed reading the articles for my own growth and for use as teaching material in educational classes. My interest in your publication was originally sparked by the fact that I have a son who is gay. When he was first coming to grips with his homosexual identity, he felt deserted by the church. Open Hands is instrumental in showing that doesn't have to happen. I will have a book published in late March-early April titled Geaning Closets: A Mother's Story. It is the story of my faith journey from the discovery that I have a gay son to the acceptance of that son. Writing the book was not as difficult as having the courage to have it published and put on a public bookshelf. I was concerned about the consequences to my family and inevitable conflict that would follow its publication. More than once, I opened my new copy of Open Hands to find something that encouraged me to keep going. Thanks! Beverly Cole, Salina, KS Dear RCP: Sometimes.l feel very much alone in the United Methodist Church. Wearing a button that says IIAnother Straight Person for Gay & Lesbian Rights" to my first annual conference, Idiscovered quickly who was of like spirit and mind. Reading Open Hands reminds me, when the process toward ordination seems most frightening and futile, that there are many who are not afraid to share God's love. . Chnstopher Buckley, Menlo Park, CA About Campus Ministries Dear Mark: The new issue, Campus Ministries with Sexual Minorities, is wonderful. How do you keep turning out such a quality product?! Bill Johnson, minister for AIDS Program & Ministries Coordination, UCC Board for Homeland Ministries Readers IQvi:fedloRespond Send us your CQll'lfl'Ients on past themes and articles Or your concerns about ,':::= :>.. ' ' y. ' particular struggles in the welcoming church community. Write ashort pe.rsqnal reflection piece on one of the themes for upcoming issues (see box on page 26). Send to Editor, 3801 N. Keeler, Chicago, ILS0641.fax: 3121736-5475. 27 New Churches in Our Welcoming Movement We welcome these congregations which have joined our growing grassroots movement in recent months. ~TATAT~ r.,.....,.....,..... OPEN -m-!~!~!~ r.,"'''''''A''''' L OPEN AND AFFIRMING Community Church of Chesterland Chesterland, Ohio "A beacon of social awareness and activity," this diverse ISO-member congregation recently celebrated its 17Sth anniversary. Committed to the nurture of its members, the church's Called to Care Board organizes lay visitation within the congregation. The church is equally interested in outreach to the community, especially in surrounding Geauga County where it has a strong history of activity. The Church Growth Board is looking at future directions for the church and asking for ideas from all its members. The congregation maintains an active interest in issues affecting gay, lesbian, and bisexual people. Members are helping plan an AIDS Testing Center to serve their area. Crombje Street UCC Salem, Massachusetts A small church with a big mission, the 30 members of Crombie Street have for many years provided a soup kitchen, food pantry, and shelter for homeless adults. The church is part of a regional group of UCC churches called the Essex Association. Recently, the Association took on a two-year mission project of raising funds to rehabilitate flooring, bathrooms, etc. in the Crombie Street building so that it may continue its vital ministries in the community. The congregation is considering more active ways to advertise its presence as an ONA church, as well. First Church of Christ Glastonbury, Connecticut A suburban congregation of 1400 members, First Church emphasizes worship, educational ministries for all ages, and community involvement. Its strong youth program will include a trip to Tennessee where 40 young people and their advisors will participate in a mission work project. Members of the church also participate in area groups dealing with affordable housing and diversity issues in education. The church is reflecting on its ONA process and anticipates further ONA planning in the coming year. Mt. Sinai Congregational Church, UCC Mt. Sinai, New York Located in one of the villages of Long Island, this 77S-member congregation has a very active mission program which includes involvement in Habitat for Humanity, Heifer Project, an Interfaith Nutrition Network, and a food pantry. It offers strong Christian education and youth programs, with 2S young people attending Sunday School. The church continues to wrestle with some issues raised in its ONA process and to explore what its ONA commitment can mean in its life and witness. Sixth Avenue United Church Denver, Colorado This very diverse, urban congregation of 7S members is excited about the growth it is experiencing! New folks are coming to a church characterized by a sense of intimacy and offering novel, spirited worship. Sixth Avenue also has a dynamic music program (contemporary, traditional, and jazz). The congregation has been part of the Capitol Hill United Ministries, an ecumenical group which opposed Colorado's antigay Amendment 2. Its pastor is involved in the interfaith Voices of Faith which is planning a summer conference on the religious community's role in advocacy for gay, lesbian, and bisexual persons. Broadway UMC Chicago, Illinois Founded more than a century ago, Broadway experienced a renaissance in the mid-1980s when its building was destroyed by fire and a new facility constructed. As one of the only handicapped accessible public buildings in its North Side neighborhood, its building is used by many community groups. Located in a neighborhood whose population has changed dramatically about every decade in the past half-century, the Broadway congregation has learned to adapt and be in ministry with new groups of persons. Gay and lesbian persons are one of the more recent neighborhood groups to be welcomed. The Broadway congregation has grown dramatically to 21S members in the past three and a half years as it has received 148 new members. Open Hands 28 FOURTH NATIONAL CONVOCATION OF RECONCILING CONGREGATIONS I I ..1.-... --BIBLE STUDY led by Bishop Roy Sano special performance of HOME: The Parable of Beatrice and Neal BOUND for the l WORSHIP FORUMS PROMISED LAND Preaching: Rev. William Bouton Ms. M. Garlinda Burton .. .. . Rev. Dr. Annette Jones Bishop William Dew ...a spirit-filled gathenng of the whole family of God Rev. Jeanne Audrey Powers Rev. George McClain July 13-16, 1995 Rev. Andrew Robinson-Gaither Dr. Mel White Augsburg College, Minneapolis WORKSHOPS • COVENANT GROUPS • CHILDREN & YOUTH PROGRAMS For registration information, contact: Reconciling Congregation Program, 3801 N. Keeler Avenue, Chicago, IL 60641. 312/736-5536; fax: 312/736-5475 Winter 1995 29 Widely-acclaimed original musical drama inviting lesbians & gay men to come "home" to church... HOME: The Parable of Beatrice and Neal OrIGinal Cast Recording (40 mins.) Compact Disc ................. '........................................ $15 Cassette Tape ..........:;............................................. $10 'E Video (105 min;.) ............................... ':: ........ '; .... $25 edited live recording of final tour performance. 10th Anniversary Video (25 mins.) ...................... $30 'ghlights from show and interViews with company. Add $3 s/Jipping to your order. ER FROM: Recopc!ling Congregation Program 3801 N.'Keeler Avenue ,Cl)ica~;';;i1.60641 , 3121736=5536 fax: 3121736-5475' Published music and score will be available in early 1995. act Tim McGinley, 622N. Riley, Indianapolis, IN 46201. 317/356-2215. tenary UMC I..ouis, Missouri .. historic downtown congregation, Centenary was founded 839 and has met in its building since 1869. Its 300 memrs live throughout the metropolitan area. Aggressive outh through newspapers and radio (with TV ads in 1995) has ught in newer, younger members over four years. Cente:y is well known for its music program. Its ministries inde an independent, nonsectarian elementary school, ser. ces for retired persons, and participation in Habitat for umanity and Project Hope. A chapter of Parents and Friends . Lesbians and Gays is now being organized. Chenango Street UMC B,nghamton, New York Located in what was the most prosperous neighborhood in :he city earlier this century, Chenango Street's membership peaked at 950 in the 1950s and has stabilized now at 200. Being vital, open congregation is key to Chenango Street's identity. -everal community arts and 12-step groups use the building. The Chenango Street Players present dramatic interpretations n Sunday worship. The congregation has attracted younger amilies and children in recent years. Newer members spurred the interest in becoming a Reconciling Congregation. Trinity UMC Kansas City, Missouri Located in a gentrified neighborhood in midtown Kansas City, Trinity has traditionally been a welcoming community. That tradition, along with a progreSSive perspective, has attracted many new, younger persons to the 300-member congregation in recent years. Many of these newer members are also gay. Trinity's mission is carried out through its support of several multi-church agencies in the community. The congregation is quite proud of its outstanding music program. [ RECO~HRISTJ Grace Lutheran Church Washington, D.C. Undaunted, this 260-member urban congregation revisited the decision to be a Reconciled in Christ congregation-and succeeded on its second try. The interlude brought kairos and chronos together. Grace celebrates being a multicultural faith community with membership representing nine African countries. Pastor Dean Moe commented that welcoming churches and the larger church need to be more intentional in outreach ministry celebrating diversity and more sensitive to multiethnic understandings about sexuality. Mark Your Calendars ... More Light Annual Conference, Seeking God's Song in a New Land, Baltimore, April 28-30, 1995. Contact: Bill Capel, 217/ 355-9825; Dick Hasbany, 503/345-4720. National Mfirmation 20th Anniversary Gathering, Capturing the Tradition-Responding to the Challenge, Dallas, April 2123, 1995. Contact: Affirmation, PO Box 1021, Evanston, IL 60204. Open and Mfirming Exultation, Gathered In Spirit-Gaining in Strength, Cleveland, October 13-15, 1995. Contact Ann Day, 508/856-9316. OUR WELCOMING MOVEMENT GROWS Since 1978,420 More Light (Presbyterian), Open and Affirming (Disciples of Christ and United Church of Christ), Reconciled in Christ (Lutheran), Reconciling (United Methodist), and Welcoming & Affirming (Baptist) congregations and nineteen campus ministries have publicly declared that they welcome all persons, including lesbians and gay men. This is an increase of18% over one year ago! These "welcoming" communjties are in forty-one states, the District of Columbia, and Canada. Following is a complete list of congregations, alphabetically by state and city, followed by a list of campus ministries and judicatories. The affiliation of each is designated by the following codes: ML More Light (Presbyterian) aNA Open and Affirming (UCC) O&A Open and Affirming (Disciples) RIC Reconciled in Christ (Lutheran) RC Reconciling Congregation (United Methodist) W&A Welcoming & Affirming (Baptist) CONGREGATIONS ALASKA Palmer Church of the Covenant ~&A) ARIZONA Tucson St. Francis in the Foothills UMC (RC) ARKANSAS LittleRock Pulaski Heights Christian (O&A) CALIFORNIA Alameda First Christian (O&A) First Congregational (ONA) Albany Albany UMC (RC) Altadena Altadena Congregational (ONA) Christ the Good Shepherd Lutheran (RIC) Baldwin Park First Presbyterian (ML) Belmont Congregational Church UCC (ONA) Benicia Community Congregational (ONA) Berkeley Berkeley & Richmond Intercity Ministry (O&A) First Baptist ~&A) St. John's Presbyterian (ML) Shepherd of the Hills Lutheran (RIC) Trinity UMC (RC) Univers~ Lutheran Chapel (RIC) University Church (O&A) Car/sbad Pilgrim Congregational (ONA) Claremont Claremont UMC (RC) Claremont UCC, Congregational (ONA) Concord First Christian (O&A) Danville Peace Lutheran (RIC) EICerrito Mira Vista UCC (ONA) Eureka First Congregational (ONA) Fair Oaks Fair Oaks UMC (RC) Fairfax Fairfax Community (ONA) Fremont Niles Congregational UCC (ONA) Fresno Wesley UMC (RC) Hollywood First UMC (RC) Irvine Irvine UCC (ONA) Lafayette Lafayette Christian (O&A) Larkspur Redwoods Presbyterian (ML) Long Beach First Congregational UCC (ONA) Trin~ Lutheran (RIC) Los Angeles Mt. Hollywood Congregational UCC (ONA) Un~ed Univers~ (ML, RC) Wilshire UMC (RC) Marin City St. Andrews Presbyterian (ML) Milpitas Sunnyhills UMC (RC) Modesto College Avenup, Congregational (ONA) Newark Holy Redeemer Lutheran(RIC) North Hollywood St. Matthew's Lutheran (RIC) Toluca Lake UMC (RC) Oakland Fa~Lutheran (RIC) Lake Merritt UMC (RC) Lakeshore Avenue Baptist (W&A) Lutheran Peace Fellowship (RIC) Montclair Presbyterian (ML) Plymouth UCC (ONA) St. Paul Lutheran (RIC) Palo Alto Covenant Presbyterian (ML) First Evangelical Lutheran (RIC) First Presbyterian (ML) University Lutheran (RIC) Pasadena First Congregational UCC (ONA) Richmond Grace Lutheran (RIC) Sacramento Lutheran Church of Our Redeemer (RIC) San Diego First Lutheran (RIC) San Francisco Bethany UMC (RC) Calvary UMC (RC) Christ Lutheran (RIC) First Congregational UCC (ONA) First St. John's UMC (RC) First Un~ed Lutheran (RIC) Glide Memorial UMC (RC) HamiHon UMC (RC) Noe Valley Ministry (ML) Pine UMC (RC) Seventh Avenue Presbyterian (ML) St. Francis Lutheran (RIC) St. John's UCC (ONA) St. Mark's Lutheran (RIC) St. Paulus Lutheran (RIC) Trinity UMC (RC) San Jose Christ the Good Shepherd Lutheran (RIC) First Christian Church (O&A) New Community of Faith (W&A) St. Paul's UMC (RC) San Leandro San Leandro Community (W&A) San Mateo College Heights UCC (ONA) San Rafael Faith Lutheran (RIC) First UMC (RC) Santa Barbara La Mesa Community (ONA) Santa Cruz Grace UMC (RC) Santa Monica The Church in Ocean Park (RC) Sausalito First Presbyterian (ML) Stockton First Christian (O&A) Sunnyvale Congregational Community (ONA) Raynor Park Christian (O&A) St. John's Lutheran (RIC) Terra Linda Christ in Terra Linda (ML) Tiburon Community Congregational (ONA) Shepherd of the Hills Lutheran (RIC) Westminster Presbyterian (ML) Vacaville St. Paul's UMC (RC) Vallejo First Christian (O&A) Walnut Creek Walnut Creek UMC (RC) West Hollywood Crescent Heights UMC (RC) West Hollywood Presbyterian (ML) Yucaipa Faith Lutheran (RIC) COLORADO Aurora Parkview Congregational UCC (ONA) Boulder First Congregational (ONA) Denver Cap~ol Heights Presbyterian (ML) Park Hill Congregational UCC (ONA) Sixth Avenue United (ONA) St. Paul's UMC (RC) Washington Park UCC (ONA) Evergreen Wild Rose UCC (ONA) Fort Collins St. Thomas University Lutheran (RIC) CONNECTICUT Coventry Second Congregational (ONA) Fairfield First Congregational (ONA) Glastonbury First Church of Christ (ONA) Hartford Central Baptist (W&A) First Church of Christ, UCC (ONA) Mansfield Center First Church of Christ (ONA) Middletown First Church of Christ ONA) New Haven Church of Christ in Yale Univ. (ONA) First &Summerfield UMC (RC) United Church on the Green (ONA) Noank Noank Baptist (W&A) South Glastonbury Congregational (ONA) Stamford St. John Lutheran (RIC) Storrs Storrs Congregational (ONA) Waterbury South Congregational (ONA) Windsor First Church UCC (ONA) DELAWARE Newark New Ark UCC (ONA) DISTRICT OF COLUMBIA Washington, D. C. Augustana Lutheran (RIC) Christ Lutheran (RIC) Christ UMC (RC) Church of the Reformation (RIC) Community of Christ Lutheran (RIC) Open Hands 30 UMC(RC) -~ Congregational (ONA) . Trility Lutheran (RIC) own Lutheran (RIC) Lutheran (RIC) -~ ":ulsLutheran (RIC) . ter Presbyterian (ML) -•United Church (ONA) Calvin Presbyterian (ML) -. Tmothy Lutheran (RIC) Presbyterian (ML) rant Park-Aldersgate UMC (RC) Church of the Crossroads (ONA) HonoluluLutheran (RIC) S lpaign McKinley Memorial Presbyterian (ML) St. Andrew's Lutheran (RIC) 1Cago Albany Park UMC (RC) Augustana Lutheran (RIC) Broadway UMC (RC) Christ the King Lutheran (RIC) Christ the Mediator Lutheran (RIC) Ebenezer Lutheran (RIC) Grace Baptist (W&A) Grace UMC (RC) Holy Covenant UMC (RC) Holy Trinity Evangelical Lutheran (RIC) Immanuel Lutheran (RIC) Irving Park Christian (O&A) Irving Park UMC (RC) Lake View Lutheran (RIC) UncolnPark Presbyterian (ML) Mayfair UMC (RC) Peoples Church (ONA) Resurrection Lutheran (RIC) SI. Mark's Lutheran (RIC) SI. Paul's UCC (ONA) Trinity Lutheran (RIC) Unned Church of Rogers Park (RC) ' ersity Church (ONA, O&A) 00 Avenue UCC (ONA) Evanston First Baptist (W&A) HemenwayUMC (RC) Wheadon UMC (RC) Maywood Maywood House Church (RIC) OakPark Euclid Avenue UMC (RC) Good Shepherd Lutheran (RIC) Wilmette Winter 1995 First Congregational UCC (ONA) Winfield Winfield Community (RC) INDIANA Indianapolis First Congregational UCC (ONA) Northeast UCC (ONA) -South Bend Southside Christian (O&A) West Lafayette Shalom UCC (ONA) IOWA Ames Lord of Lffe Lutheran (RIC) University Lutheran (RIC) Cedar Rapids Faith UMC (RC) Clinton Clinton-Camanche Subgroup of Iowa MFSA (RC) Des Moines Plymouth Congregational UCC (ONA) Trinity UMC (RC) Urbandale UCC (ONA) Iowa City Faith UCC (ONA) KANSAS Kansas City ecumenikos (ML,ONA, O&A, RC) Olathe SI. Andrews Christian (O&A) Topeka Central Congregational UCC (ONA) KENTUCKY Henderson Zion UCC (ONA) Louisville Central Presbyterian (ML) LOUISIANA New Orleans St. Mark's UMC (RC) MARYLAND Baltimore First &Franklin Presbyterian (ML) SI. John's UMC (RC) SI. Mark's Lutheran (RIC) Gaithersburg Christ the Servant Lutheran (RIC) Lanham Good Samaritan Lutheran (RIC) Rockville Rockville Presbyterian (ML) Takoma Park Takoma Park Presbyterian (ML) ~ -~--~~ Amherst First CongregatiooaJ UCC (ONA) South CongregatiooaJ (ONA) AOOover BaIIardvaIe United (ONA,RC) Aubum Pakachoag (ONA) Boston Church of the Covenant (ONA, ML) Church of the United Community (ONA, O&A) Old South Church (ONA) Cambridge First Church, Congregational (ONA) Old Cambridge Baptist (W&A) University Lutheran (RIC) Danvers Holy Trinity UMC (RC) Framingham Grace UCC (ONA) Greenfield First Congregational UCC (ONA) Holliston First Congregational (ONA) Newburyport Belleville Congregational (ONA) Osterville United Methodist (RC) Salem Crombie Street UCC (ONA) Shrewsbury Mt. Olivet Lutheran(RIC) Wellesley Wellesley Congregational (ONA) Wendell Wendell Congregational (ONA) West Newton Second Churchin Newton UCC (ONA) Williamstown First Congregational UCC (ONA) First UMC (RC) Worcester First Baptist (W&A) United Congregational (ONA) MICHIGAN Ann Arbor Church of the Good Shepherd (ONA) Lord of Light Lutheran (RIC) Memorial Christian (O&A) Northside Presbyterian (ML) Detroit Truth Evangelical Lutheran (RIC) Douglas Douglas Congregational UCC (ONA) Kalamazoo Phoenix Community UCC (ONA) Ypsilanti First Congregational UCC (ONA) MINNESOTA Edina Edina Community Lutheran (RIC) Mankato First Congregational UCC (ONA) Maple Grove Pilgrims United (ONA) Minneapolis Community of St. Martin (RIC) First Congregational (ONA) Grace University Lutheran (RIC) Hennepin Avenue UMC (RC) Holy Trinity Lutheran (RIC) JudsonMemorial Baptist (W&A) Lyndale UCC (ONA) Mayflower Community Congregational UCC (ONA) Our Savior'sLutheran (RIC) Prospect Park UMC (RC) Spirit of the Lakes (ONA) Temple Baptist (W&A) University Baptist (W&A) Walker Community (RC) Wesley UMC (RC) New Brighton United Church of Christ (ONA) Northfield First UCC (ONA) Robbinsdale Robbinsdale UCC (ONA) St. Paul St. Paul-Reformation Lutheran (RIC) Wayzatta St. Luke Presbyterian (ML) MISSOURI Kansas City Abiding Peace Lutheran (RIC) Fountain of Hope Lutheran (RIC) Kairos UMC (RC) St. Mark's Lutheran (RIC) Trinity UMC (RC) Van Brunt Blvd. Presbyterian (ML) St. Louis Centenary UMC (RC) Gibson Heights United (ML) St. Marcus Evangelical UCC (ONA) University City Bethel Lutheran(RIC) MONTANA Missoula University Congregational UCC (ONA) NEBRASKA Omaha First Lutheran (RIC) NEW HAMPSHIRE Hanover Our Savior Lutheran (RIC) Jaffrey United Church(ONA) Plymouth PlymouthCongregational (ONA) NEW JERSEY South Orange First Presbyterian &Trinity (ML) NEW MEXICO Santa Fe Christ Lutheran (RIC) United Church (ONA) NEW YORK A!bany Emmanuel Baptist (W&A) Binghamton Chenango Street UMC (RC) Brookhaven Old SouthHaven Presbyterian (ML) Brooklyn Church of Gethsemane (ML) Lafayette Avenue Presbyterian (ML) Park Slope UMC (RC) St. John-St. Matthew-Emmanuel Lutheran (RIC) Buffalo Amherst Community (ONA;O&A) Westminster Presbyterian (ML) Churchville Union Congregational (ONA) Copake CraryvilleUMC (RC) Dobbs Ferry South Presbyterian (ML) Gloversville First Congregational UCC (ONA) Grand Island Riverside Salem (ONA) Henrietta John Calvin Presbyterian (ML) Marcel/us 31 First Presbyterian (ML) Mt.Sinai MI. Sinai Congregational UCC (ONA) New York Broadway UCC (ONA) Central Presbyterian (ML) Church of SI. Paul &SI. Andrew (RC) Good Shepherd-Faith Presbyterian (ML) Grace &SI. Paul's Lutheran (RIC) Jan Hus Presbyterian (ML) Judson Memorial (ONA, W&A) Madison Avenue Baptist (W&A) Metropolitan-Duane UMC (RC) Our Savior's Atonement Lutheran(RIC) Park Avenue Christian (O&A) Riverside (ONA; W&A) Rutgers Presbyterian (ML) SI. Peter's Lutheran (RIC) Trinity Evangelical Lutheran (RIC) Washington Square UMC (RC) West-Park Presbyterian (ML) Oneonta First UMC (RC) Palisades Palisades Presbyterian (ML) Rochester Calvary SI. Andrews (ML) Downtown Presbyterian (ML) The House Church (ONA) Third Presbyterian (ML) Westminster Presbyterian (ML) Sayville Sayville Congregational UCC (ONA) Yorktown Heights First Presbyterian (ML) NORTH CAROLINA Chapel Hill Church of the Reconciliation (ML) United Church (ONA) Raleigh Community UCC (ONA) Pullen Memorial Baptist (W&A) Winston-Salem First Christian (O&A) OHIO Brecksville United Church of Christ (ONA) Chesterland Community Church (ONA) Cincinnati MI. Auburn Presbyterian (ML) Cleveland Archwood UCC (ONA) Liberation UCC (ONA) Pilgrim Congregational UCC (ONA) Cleveland Heights Church of the Redeemer (RC) Noble Road Presbyterian (ML) Columbus Calvary Lutheran (RIC) Redeemer Lutheran (RIC) Third Avenue Community (RC) Dayton Congregation for Reconciliation (ONA) Granville First Baptist (W&A) Norton Grace UCC (ONA) . Toledo Central UMC (RC) OKLAHOMA Tulsa UM Community of Hope (RC) OREGON Ashland United Church of Christ (ONA) Corvallis First UMC (RC) Estacada Estacada UMC (RC) Lake Oswego Lake Oswego UCC (ONA) Milwaukie Milwaukie UCC (ONA) Portland First Congregational (ONA) First UMC (RC) Metanoia Peace Community (RC) Southwest United (ONA) SI. James Lutheran (RIC) University Park UMC (RC) Salem First Congregational UCC (ONA) PENNSYLVANIA Philadelphia Calvary UMC (RC) First UMC of Germantown (RC) SI. Michael's Lutheran (RIC) Tabernacle United (ONA, ML) University Lutheran of Incamation (RIC) Wayne Central Baptist (W&A) RHODE ISLAND Newport Newport Congregational (ONA) SOUTH CAROLINA Columbia Gethsemane Lutheran (RIC) SOUTH DAKOTA Erwin Erwin UCC (ONA) TENNESSEE Memphis First Congregational UCC (ONA) Nashville Brookmeade Congregational UCC (ONA) Edgehill UMC (RC) TEXAS Austin First English Lutheran (RIC) Trinity UMC (RC) Dallas Bethany Presbyterian (ML) Midway Hills Christian (O&A) Fort Worth SI. Matthew's Lutheran (RIC) Houston Bering Memorial UMC (RC) Community of the ReconcilingServant (ML) VERMONT Bennington Second Congregational (ONA) Burlington Christ Presbyterian(ML) College Street Congregational (ONA) Middlebury Congregational UCC (ONA) Rutland Rutland UMC (RC) VIRGINIA Alexandria Peace Lutheran (RIC) Harrisonburg Sanctuary UCC (ONA) WASHINGTON Chelan Fullness of God Lutheran (RIC) Federal Way Wayside UCC (ONA) Leavenworth Faith Lutheran (RIC) Medical Lake Shalom UCC (ONA) Mountlake Terrace Terrace View Presbyterian (ML) Olympia Community for Christian Celebration (ONA) Pullman Community Congregational UCC (ONA) Richland Shalom UCC (ONA) Seattle Broadview Community UCC (ONA) Central Lutheran (RIC) Findlay Street Christian (O&A) First Baptist (W&A) Pilgrim Congregational (ONA) Plymouth Congregational (ONA) Prospect UCC (ONA) Ravenna UMC (RC) Richmond Beach Congregational UCC (ONA) University Baptist (W&A) University Christian (O&A) University Congregational (ONA) Wallingford UMC (RC) Vancouver First Congregational UCC (ONA) WISCONSIN EauClaire University Lutheran (RIC) Madison First Baptist (W&A) First Congregational UCC (ONA) Orchard Ridge UCC (ONA) University (RC) Milwaukee Church of the Reformation (RIC) Cross Lutheran (RIC) Plymouth UCC (ONA) Village Lutheran (RIC) Racine Our Savior'S Lutheran (RIC) Sheboygan Wesley UMC (RC) CANADA/SASKATCHEWAN Saskatoon King of Glory Lutheran (RIC) CAMPUS MINISTRIES CALIFORNIA Chapman University Pride Alliance (O&A) Wesley Foundation at UCLA (RC) DELAWARE Wesley Foundation at University of Delaware (RC) DISTRICT OF COLUMBIA UM Student Fellowship at American University (RC) ILLINOIS UM Student Fellowship at Illinois Wesleyan (RC) United Campus Ministry at Northern Illinois (RC) INDIANA Lutheran Campus Ministry at Indiana University (RIC) IOWA Lutheran Campus Ministry at University of Iowa (RIC) MICHIGAN Ecclesia at Michigan State University (O&A) Guild House at University of Michigan (O&A) MINNESOTA Lutheran Campus Ministry in Minneapolis (RIC) Lutheran Campus Ministry at SI. Cloud State (RIC) Student Congregation at SI. Olaf College (RIC) NORTH DAKOTA University Lutheran Center in Fargo (RIC) OREGON Lutheran Campus Ministry in Portland (RIC) PENNSYLVANIA . Lutheran Campus Ministry at Kutztown (RIC) WISCONSIN Lutheran Campus Ministry in LaCrosse (RIC) Metro Milwaukee Campus Ministry (RIC) CANADA/SASKATCHEWAN Saskatoon Lutheran Student Movement (RIC) JUDICATORIES More Light Synods Synod of the Northeast Open and Affirming Conferences Connecticut Massachusetts Michigan Minnesota New Hampshire Northern California/Nevada Ohio Rocky Mountain Southern California Open and Affirming Regions Northern California/Nevada Reconciled in Christ Synods Eastern North Dakota Eastern WaShington-Idaho Greater Milwaukee Metro Chicago Metro Washington, D.C. Pacifica Rocky Mountain Sierra-Pacific Southeast Michigan Reconciling Conferences California-Nevada NewYork Northern Illinois Troy Open Hands 32 Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Open Hands Vol 10 No 3 - Church on a Journey Toward Sexual Inclusivity https://exhibits.lgbtran.org/files/original/a26c006390c0d236afc3acfb10db8dc9.pdf 44cb8556df29a6d0a5ebf648b7571c3e Issue An issue of a recurring publication. Volume Number The volume number of the issue 10 Issue Number The number of the issue (within a volume) 4 Publication Year The year the issue was published 1995 Publication Date The date the issue was published Spring Text Any textual data included in the document $6.00 4 Open Hands is a resource for congregations and individuals seeking . to be in ministry with lesbian, bisexual, and gay persons. Each issue focuses on a specific area of concern within the church. Open Hands is published quarterly by the Reconciling Congregation Program, Inc. (United Methodist) in conjunction with More Light Churches Network (Presbyterian), Open and Affirming (United Church of Christ), and Reconciled in Christ (Lutheran) Programs. Each of these programs is a national network of local churches that publicly affirm their ministry with the whole family of God and welcome lesbian and gay persons and their families into their community of faith. These four programs -along with Open and Affirming (Disciples of Christ), Welcoming (Unitarian Universalist), Supportive Congregations (Brethren/ Mennonite), and Welcoming and Affirming (American Baptist) programs -offer hope that the church can be a reconciled community. Open Hands is published quarterly. Subscription is $20 for four issues ($25 outside the U.S.). Single copies and back issues are $6. Quantities of 10 or more, $4 each. SubSCriptions, letters to the editor, manuscripts, requests for advertising rates, and other correspondence should be sent to: Open Hands 3801 N. Keeler Avenue Chicago, IL 60641 Phone: 312 / 736-5526 Fax: 312 / 736-5475 Member, The Associated Church Press © 1995 Reconciling Congregation Program, Inc. Open Hands is a registered trademark. ISSN 0888-8833 @ Printed on recycled paper. ('!jJ!en Resources for Ministries Affirming the Diversity ofHuman Sexuality (II-landl Vol. 1o,No. 4 . Spring ~995 REFLECTING ON GOD-IMAGES Focus on Imagining the Divine MALCOLM BOYD Trinitarian images, saints, angels, and holy places help us imagine God. B'ut Who Do You Say That I Am 6 "GARY DAVID C OMSTOCK >it Two' major biblical images are combined with a' 'goddess image for a personal, contemporary answer. Bless Sophia-Wisdom of God BARBARA B. TROXELL Sophia images expand and deepen our God-relationships. Sophia/Wisdom in Scripture BARBARA B . TROXELL A list of biblical and deuterocanonical passages is provided. .The,Sai'nts, Our Friends AN INTE~~"IEW WITH D ENNIS, 0' NEilL BY DIC~f;POOLEtk> Gay-Iesbian-pqsitive icons help us connect God, with oar own lives and'provide us with religious roots. Finding God in Our Own Backyard K ITTREDGE CH ERRY Spiritual sustenance can be found in miracles and pop images too. NAMING OUR GOD How Do We Name Thee-And Why? CAROLYN BOHLER ,t~ God is Persistent and Patient Black Friend for fbis writer who explores how we all need to both identify"and affiliate with the Divine. Choosing Divine Metaphors CAROLYN B OHLER Here are five questions you might raise about a potential metaphor. My God-Who-Is-Like-a-River ELIZABETH A NDREW God as a river-lover flowing into a demanding ocean emerges from deep in this writer's personal experience. Open Hands 2 8 9 10 14 16 17 18 ---- The God To Whom We Pray Living Water 20 M IRIAM T HERESE WINTER A flowing musical prayer comforts and sustains. Praisesong 21 M ARK B ELLETINI This poem names and praises God as You, Friend. 22 Psalm 10 22 H OWARD B. WARREN, JR . This modern psalm, based on Psalm 86, might be used as a litany. 23 SUSTAINING THE SPIRIT 24 Bring Many Names 25 BRIAN W REN Celebrate some of God's many names with this hymn of praise. ONE MORE WHAT DO SELECTED MO VEM ENT WORD YO U THINK? RESOURCES NEWS 26 27 28 29 See subscription increase p.32 Spring 1995 Program Coordinators Mark Bowman Reconciling Congregation Program, Inc. 3801 N. Keeler Avenue Chicago, IL 60641 312/736-5526 Ann B. Day &............~ ~ ~ Open and Affirming OPEN ........... Program P.O. Box 403 MJ!~~!!~ &.........J1 Holden, MA 01520 508/856-9316 ~ ............. o Judy Bond Reconciled in Christ Program 1722 Hollinwood Drive Alexandria, VA 22307 703/768-4915 William Capel :w,: ....&'~~~ ". More Light Churches :\...{ Network 123R West Church Street Champaign, IL 61820-3510 T 217/355-9825 Publisher Mark Bowm an Open Hands Editor Mary Jo Osterman Illustrations Kari Sandhaas Layout I GraphicsI Typesetting In Print -Jan Graves Editorial Advisory Committee Peg Beissert, Rolling Hills Est., CA Lindsay Biddle, Minneapolis, MN Ann Marie Coleman, Chicago, IL Dan Hooper, Los Angeles, CA Derrick Kikuchi, Daly City, CA Samuel E. Loliger, Buffalo, NY Dick Poole, Oak Forest, IL Caroline Presnell, Evanston, IL Irma C. Romero, Chicago, IL Paul Santillan, Chicago, IL Martha Scott, Chicago, IL Stuart Wright, Chicago, IL 3 By Malcolm Boyd HOW do we picture what is holy and divine? God is our basic image. How do we see God? Only by being clear about this can the welcoming church be truly honest in its own intentions and actions. A Trinitarian View A n activist lesbian minister told me .f'\.that she still imagines God as actor Charlton Heston (due to his roles in religious movies), despite her sophistication and . strong belief to the contrary. For many years I imagined God to be a kind of aging, paternal Lionel Barrymore figure with a touch of majesty and a whi te beard. Later I grew to see God the Father/Mother also in the guise of an Eleanor Roosevelt, a benevolent, nononsense, sturdy maternal figure. I no longer see God in any anthropomorphic terms; instead, I am aware of a vastness that is overwhelming, yet is also completely personal. For me a sense of the numinous exists in God. There is mystery, a quality that is unfathomable; I need to accept it in faith. The Lord's Prayer remains my primary prayer-the old, traditional form with "trespasses." I believe that God is in "heaven" as well as on earth. I find tremendous security in the words "hallowed be thy name." God is stable, fixed, all-powerful, and absolutely reliable. The comfort this gives me is inexpressible. Yet there is also fluidity in God-in God, the Holy Spirit. This is a softer, more luminous, indelibly personal image. I used to think the Holy Spirit was the wind, or like the wind. I can also imagine the Holy Spirit in the sound of a cello or oboe. Candlelight makes me think of the Holy Spirit. Jesus Christ is something else. Jesus is God embodied. The gospels are enormously helpful in assisting us to imagine God as seen in Jesus. The question of Jesus' sexuality leaps out at me as a gay man and priest. He appears to be androgynous. He was sensitive, vulnerable, knew how to receive as well as give to another, and was relaxed about his body. Jesus was apparently not afraid of intimacy; he shared his feelings and empathized with those of others. To be human is to be sexual. Sexuality is a part of God's creation and is healthy, vital, and good. Since the church makes the claim that Jesus was fully human as well as divine, I believe Jesus was a fully sexual human being. We have no documentation of his personal life pertaining to sex. He lived much of his adult life in the company of men; his relations with women were frank, open, startlingly honest. The church seems to have told a big lie about Jesus' sexuality, creating a tragic abyss between the human body and spirit. I found a glaring and sad example of this in a story told me by a heterosexual man. He said, "When I have sex with my wife, God turns his back." But that isn't true. God doesn't have a back to turn. God is not disapproving of sexuality. God is involved and interested and concerned. God cares intensely. This story is a bad example of imagining God. The God to whom we pray is wholly accepting of us as we are. Sex is a part of God's creation of us. When we pray to or through Jesus, we are intimately involved with a savior who is sexual and understands sexuality. I asked a good friend, the Rev. Nancy Wilson, pastor of the Metropolitan Community Church in Los Angeles, for her view about this. She said, Presuming (since there is no evidence to the contrary) that Jesus was not sexually dysfunctional, normal sexual arousal was a part of his reality. Did Jesus long to know the special appreciation of another's smell, taste, and touch? Did he know the feeling Open Hands 4 Ce'tlc tradition saw God as a trinity, but more a trinity of mothers than the trinity of the CNistian tradition. In this image the maiden Masai woman gives birth to the earth, the Irish .......,other receives and protects the earth, while the Plains Indian Wise Old Woman reminds ",s of the endings and renewal of life. The serpent and the raven are symbols of the cycles f life and death. con © 1990 by Robert Lentz. Original in full color. Text from Bridge Building Images catalog, P.O. Box 48, Burlington, VT 05402. Both are used with permission. of passionate abandon where the difference between bodies/selves joyously blurs? Did he know the God-created capacity for deep, cleansing sexual pleasure, healing, and renewal? Did Jesus know the tender vulnerability of naked sexual giving and receiving? And if he did not, how can Jesus, as the Risen Christ, be with me in my own sexuality? Another friend of mine, Robert Kettelhack, a theologian and priest who died of AIDS in 1989, imagined/imaged jesus as someone to pray to and through. He told me: For modern and post-modern people, we must insist on the presence of sexuality in the archetypal Person who is Christ. It's very likely that Jesus had homosexual urges and orientation. I remember when Bishop John Robinson, Spring 1995 author of Honest to God, asked the question, 'Did Jesus have an erection?' It upset some people so much. The irony Jesus was working with was his almost violent offensive against almost any kind of hypocrisy, his impatience with religious rules and statutes. This is very comforting to a gay person. Jesus introduces the primacy of love, the primacy of justice, into the midst of all ethical problems. This is essential for gay people looking for the ultimate criterion of Christian life. Saints and Angels I maging, imagining, and naming saints is another way to visualize the Divine. Saints are people who have led holy lives. What does this mean? They have lived lives of loving, lives of service, lives more God-centered than selfcentered. Biography helps here, but so does simple discernment and openness to the reality of searching people's lives for meaning. We need to start naming our gay and lesbian saints and placing them in context. As we find and name them, we will see new faces of the Divine. This brings us to angels. They are vastly popular. There is. a reason. It is spiritual hunger. People yearn for a sense of the holy, the Divine, especially when caught in a secular age that offers few answers to questions of meaning. Angels can be found in the pages of scripture and in notable pieces of art. Angels can also be found in our own lives. Angels bring the Divine close to people's lives. I do not hesitate to talk about my own guardian angel. This angel is with me always. This angel hears the outpouring of my cries and anxieties, questions and joys. This angel clearly offers me unconditional love. This angel does not go away and leave me. This angel accepts and understands me completely. This angel is right here. Imagining in Context A holy space is a good place to imagine the Divine. What is a holy space? Well, it can be a place where people have worshipped God. A cathedral. A quiet corner. An altar. Or, it can be a place where people have come to meditate, or engage in meaningful social action rooted in idealism, or pour out communal outrage or hope, or lift up prayer in hope of peace. Imaging the Divine is a task of beauty and creativity. It beckons us to God and to God's realm of holiness and earthiness, justice and peace, faith and hope, and love. We need to share our different images .... Malcolm Boyd is an Episcopal priest on the staff of st. Augustine by-the-Sea in Santa Monica, California, chaplain of the " AIDS Commission of the Episcopal Diocese of Los Angeles, and the author of twenty-seven books, including Take Off the Masks. 5 !lO/) THtlT 1tlm? ~------~--------~------~ By Gary David Comstock TI e Bible tells me who God is, not with clear definitions, but within the tension of questioning and answering. It does not give me a tidy package of "God" that I can carry around with me and rely on to solve my assorted problems. Instead, the Bible gives me the responSibility to engage God and to know God through dialogue, discussion, argument, and process. God is not a problem-solver for me, but a problem-poser and often a problem. The Bible places much of the responsibility for solving those problems on me. My interpretation of the biblical God may seem "radical" in the sense of being drastic, extreme, or off-beat. But it is not. It does not come from digging into remote passages, looking for hidden meaning, reading between the lines, or twisting words and phrases. Instead, it is found in the Bible's central stories. I read the passages from those stories at face-value and not out of context. Ifmy interpretation is IIradical," it is so in the other meaning of the word which has to do with what is fundamental, essential, basic-the "root" of the Bible.1 An Old Testament Answer My primary source for knowing God is the Exodus story, particularly Moses' encounter with God (Exod 3-4). After telling Moses that "I have seen the affliction of my people who are in Egypt and have come down to deliver them out of the hand of the Egyptians," God says, "I will send you to Pharaoh that you may bring forth my people, the children of Israel, out of Egypt." Moses then goes through a litany of doubts, insecurity, apprehension, objection, and avoidance. "Why me? Who am I to do this? They won't believe me. They won't listen to me. I am not a good speaker." But God reassures, explains, and provides. Among the excuses that Moses offers is his ignorance about God's identity. Who is this God who is asking him to take on the responsibility of leading slaves out of bondage? Moses says to God, "If I come to the Israelites and say to them, 'God has sent me to you,' and they ask me what your name is, what shall I say to them?" And God says to Moses, "I AM WHO I AM. Tell them, 'I AM has sent me to you."' God also says, liTell them, 'YHWH, the God of your ancestors, has sent me to you. ' This is my name forever." The Hebrew words for "I AM WHO I AM" can also be translated as "I AM WHAT I AM" or "I WILL BE WHAT I WILL BE." Their use here as a name for God depends on and stems from the Israelite name for God, YHWH, which is derived from the Hebrew verb for lito be."z The Exodus story is central to the Old Testament. The stories that come before it lead up to and anticipate it. The stories that come after it refer to and build on it. God's choice of Moses and Moses' response to God provide us with fundamental information about God and our relationship with God. In this foundational biblical story, we are told by our God that God is not a static, unchanging entity, but an active verb of being in past, present, and future tense. Furthermore, our relationship with our God is not one of unquestioning obedience, but of honest uncertainty, insecurity, questioning, protest, and negotiation. The Old Testament puts forth a relationship between humans and the Divine that is dialogical rather than mono logical. God does not speak to silent, unresponsive people. Instead, people are expected to answer, doubt, challenge, and interrogate God. Throughout the Old Testament, these question-and-answer dialogues with God are rarely tame, laid back, casual conversations. A New Testament Answe The New Testament continues tho tradition of encounters with th Divine that are challenging, emotiona and tension-filled. One New Testame. story in particular is helpful for gaiT> ing a better understanding of our relationship with the God of the Bible. The story is told three times-once in eac of the Gospels (Matt 16:13-20, Mk 8:2~30, and Lk 9:18-22). The story takes place during the heightened activity ofJesus ministry as he is traveling with his disciples and speaking to various group of people. On their way to a village, Jesu.. asks his disciples, "Who do the people say that I am?" And they tell him, "Some say you are John the Baptist; others sa Elijah; and still others say you are on~ of the prophets who has risen." And the._ the push comes as Jesus asks, "But wh do you say I am?" The story turns or: these two small, yet powerful words "but" and "you," as it shifts from questions about popular perception to pe!"sonal knowledge. Not all of the diSCiple are ready to respond. Instead of the co lective response to his first questior. only one disciple, Peter, answers witL "You are the Christ of God." The second question is a lot harder and more strongly put. The sharp turn to person _ responsibility for knowing about G and the apparent difficulty of gainir. such knowledge give the story its importance. This importance is given another d:mension with a final sentence: IIAnd h charged them to tell no one about him. The knowledge and name of God th we gain in dialogue with God is indee personal, private, protected, and not tt. be shared indiscriminately. In the 01 Testament story also, the name for Go is camouflaged as a proper noun tha reads as verb. The confusion and ambivalence are intentional and protective Traditionally, Jews have regarded the proper name YHWH as too special to Open Hands 6 nee. The Hebrew word "Adonai," meaning "the Lord," is usually substi. protect our relationships with cause their meaning is peculiar particular to us rather than univereneral, and common. As a person pIe, we keep the name and knowlof our God within or among us use it is unique and speCial to us. biblical God is not a God for all at e but for each at their times of need. seems to interact neither with the of humanity as one nor with only '\ . e chosen person or pe9f le. God interacts instead with many chosen individuals and many groups of people. We are chosen to interact with and know God, not to the exclusion of the others and not in the same way as others, but in different ways, at different times, and in different company_ We preserve, protect, and cherish the meaning of how, why, and when we are chosen; and we do not impose that meaning on others. MyCu ns~wer These two stories from the Old and New Testaments tell us thaHhe biblical God is an active, verbal ever-presence who engages us and qialogues with us at those times ;whe~something is bothering"'God andior bothering us. The name of ou? God and our negotiatio~ and relationship with our God have ~ special meaning for us that renders/ u~ silent about God'sn ame, but confideht VIEW OF THE TRINITY God is understood as the mutuality and reciprocity in r relationships and Jesus is our saving one another om loneliness, despair, abuse, and neglect, the Holy Spirit is the community that includes and encourages each person to share her or his gifts. Gary David Comstock Gay Theology without Apology (Cleveland, OH: The Pilgrim Press, 1993), p. 138. Spring 1995 of God's everlasting presence and interaction with us. To express these qualities, I borrow and combine one sentence from the Exodus story with one sentence from the Jesus story and follow them with part of a chant by the Goddess theologian Starhawk.3 I intentionally move from biblical to non~biblical passages because I think that the chant effectively captures the unspoken, eternal, constant qualities of the biblical God. I Am "Who I Am. But who do.you say I am? ,.1 Her~nam(~annot be spoken,. Her ) face was not forgotten, Her power is to open, ff~rpromisecan never be broken. ... IThe'English word "radical" is derived from I the Latin "radix,II meaning II root./I .,. .. 2'fhe Israelite name for God i§...made up of the ~tconsonants Y~H, probably pronou-flce!.Yahweh. See N9J;man 'K. Gottwald, The Hebre~:Bible: A Socia-Literary Introduction (Philadelphta:~Fortress, 1985), pp. 211213. 3Starhawk, Tht Spiral Dance:A Rebirth ofthe Ancient Religion of th( Great Goddess (San Francisco: Harper & Row, 1979), p. 89. Gary David Comstock, a United Church ofC~ristclergyman, is the Protestant chaplain a"t Wesleyan University in¥iddletown, Connecticut. His most rec~nt book is Gay Theology witho Apology. 7 ~~~~~~ The naming of our God is a sacred act. The words we usegive meaning To our imagining ofthe Divine. With joy and reverence We speak the hallowed names of God. Ancient names, newly found namesWe speak the hallowed names of God. 1 ~~~~~~ At the opening ritual of the Reimagining Conference, a leader spoke these words between stanzas of the remarkable Brian Wren hymn, "Bring Many Names," (see page 25) as we gathered at our circular tables and began to learn the names of those who were sitting with us. Together, we sought to name and worship the Holy One. The naming of God is indeed a sacred act. The ways we name God influence the ways we pray and speak and act and live in the world. Conversely, how we pray and speak and live in the world are directly related to how we name and image God. If, for example, I image God as a strong, dominant judge who is watching people to catch us in our evil acts, I may pray ardently, perhaps fearfully, begging for mercy. Or, like the Pharisee, I may pray boastfully, thanking God that I am not like those others who lie, steal, cheat, and do immoral things (Lk 18:9-14). Imaging God as a strong, dominant judge may lead me, in daily actions, either to be harsh and judgmental towards others or to be exceedingly kind, suppressing feelings of anger so as not to stir up the wrath of the God in whom I believe. On the other hand, if I image God as one who makes and keeps covenant with humankind, who is incarnated in human interaction, and who calls us to be in holy partnership, my prayers and actions will likely take a different turn. Prayer with an incarnating, covenantkeeping God will involve dialogue, thanksgiving, and holding others and myself in the Holy Presence. A full range of emotions may come into play when we pray to God as Friend, Co-Creator, or Spirit at the heart of our lives. We likely will perceive others as our gifted, wounded equals-who are also created by the One who tends, challenges, and calls all of us. These are but two scenarios, evoked by different images of the Divine. There are countless others, borne of other images. In this article I choose to emphasize the image of God as Holy Wisdom (from the Hebrew word hochma, translated sophia in the Greek language of the Septuagint and the New Testament). Such an image has deep and ancient roots in judaism and Christianity, as well as in other religious communities. As one steeped since childhood in biblical tradition from a "moderate-toliberal" Protestant perspective, I focus first on the scriptural roots of Holy Wisdom as a lively image of God. I then offer ways in which Sophia/Wisdom can aid our prayer and our ministry within welcoming congregations. Sophia in Scripture Leo Lefebure writes in Christian Century that "There are few events as important in religious life as the emergence, disappearance, or revival of a religious symbol. 11 2 Sophia, the Wisdom of God, a female personification, certainly had disappeared from our Protestant tradition (although she was vitally retained among Catholics and Orthodox, especially those of the Eastern Church). In recent years, especially among feminist scholars, the image of God as Sophia has come again to the fore in Protestant study, discussion, and worship. We have rediscovered many places in Scripture where Sophia/Wisdom is mentioned (see box). The actions of Lady Wisdom in Proverbs and the list of glorious epithets for Sophia in The Wisdom of Solomon (abbreviated Wis) are quite stunning. Special note must be made of the affirmation and action of Sophia in Wis 7:27: Although she is but one, she can all things, and while remaining in herself, s renews all things; in every generation she passes in holy souls and makes them friends of God, an prophets.3 Lefebure notes that "Paul began tradition of attributing to Christ cosmological role in creation that h been held by Sophia" (see I Cor 1:23· 24; 8:6). Lefebure also points out oth 7 places in the Epistles where Sophia linked to Christ, such as in the hymn Col 1:5-20. He notes that Heb 1:3 (He : the reflection of God's glory and exact imprint of God's very being. parallels the description in Wis 7:26 (Feshe is a reflection of eternal light, a spo'less mirror of the working of God... . Robin Maas, in "Wisdom Calls to H Children," also points out the conne . tion of jesus with Sophia and the str. ing parallel between the creative fu . tions of Sophia (Prov 8:22-31) and Logos an 1:1-18), a parallel which me-· its further study. S Several persons in recent years ha written substantively about a recoye..of the Sophia aspect of God. Their \ . . . ings are deeply rooted in the biblic images of Sophia/Wisdom. Nearly a cade ago, two United Methodist de Susan Cady and Hal Taussig, toge with ecumenical Catholic layworr: Marian Ronan, wrote Sophia: The Fu of Feminist Spirituality, which rein T" duced the metaphor of divine Wisd from Scripture and tradition as basic feminist spirituality. They specifica avowed that "Sophia...can be develo into a powerful integrating figure . feminist spirituality and that the bi cal Sophia provides us with a start' point for that development."6 Elizabeth johnson, in She Who .5 offers a superb feminist theologic presentation on Sophialogy. Follo " ing Elizabeth Schussler Fiorenza an other New Testament scholars, ]ohnso Open Hands 8 affirms how central to both the Pauline ..-ritings and the gospels is the connecion of Wisdom withJesus. As her book evolves, Johnson (utilizing the sources of Scripture, of women's experience, and of classical theology) describes the Trinitarian God as Spirit-Sophia, JesusSophia, and Mother-Sophia, interacting ..ithin the world: Christ crucified and risen, the Wisdom of God, manifests the truth that divine justice and renewing power leavens the world in a way different from the tech.:. niques of dominating violence ... The unfathomable depths of evil and suffering are entered into in friendship with Sophia-God, in trust that this is the path to life.7 oohia in Our Ministries ophia, Lady Wisdom, the Co-creator with God, and the creative Spirit 'hich matches and complements the gos: these images expand and deepen ur God-relatedness as participants in ";elcoming churches. They do so by affirming a strong feminine aspect of God as we pray, by expanding our images of God yet again so we can re-imagine One ;ho receives with outstretched hands all who come. Sophia personifies a Holy One who plays and dances and prophesies and stands firm for the truth of nclusion. Welcoming congregations do well to include Sophia in their liturgies, responses, prayers, readings, study, and mission. She adds to our lives and brings them together in different ways in different liturgical seasons. For example, in Advent we can emphasize the second stanza of the familiar hymn, 110 come, o come Emmanuel, " which invokes uWisdom from on high." At Christmas we might read the prologue of John's Gospel (1:1-18), together with Prov 8:2231. During Lent, we might highlight Paul's text from I Cor 1:23-25, recalling that IIChrist crucified" is lithe power of God and the wisdom (sophia) of God." Ve can sing the II Canticle of Wisdom," as found in The United Methodist Hymnal (1989), number 112, combining the Wis 7 text with familiar musical responses. Praying to Sophia God-to Holy Wisdom-helps us to be IIfriends of God and Spring 1995 prophets" (Wis 7:27d) There is a wholeness here, a witness to shalom/salaam, in the presence of the mobile One who is a IIbreath of the power of God" (Wis 7:25) and against whom lIevil does not prevail" (Wis 7:30). We soon discover that Sophia will not leave us alone. She dwells in each of us and our gathered company as a central image of the mystery of God. She blesses us with her wise, centered, and visionary presence. As Barbara Newman concluded in a recent lecture, ((There never was when She was not."s 'Y Notes 1Re-imagining Conference Program Book (November 1993), p. 12. 2Leo D. Lefebure, "The Wisdom of God: Sophia and Christian Theology," The Christian Century 111 (October 19, 1994):952. 3The Wisdom of Solomon is found in the apocryphal or deuterocanonical section of a "study Bible" such as HarperCollins or New Oxford Annotated. 4Lefebure, op.cit., p. 954. SOPHIA/WISQOM IN SCRIPTURE 1. Proverbs 5 Robin Maas, "Wisdom Calls to Her Children," in Maas and O'Donnell, Spiritual Traditions for the Contemporary Church (Nashville: Abingdon, 1990). 6Susan Cady, Marian Ronan and Hal Taussig, Sophia: The Future of Feminist Spirituality (New York: Harper & Row, 1986), p. 14. 7Elizabeth A. Johnson, She Who Is: The Mystery ofGod in Feminist Theological Discourse (New York: Crossroad, 1992), p. 159. 8Barbara Newman, "The Journey of SophiaChrist" (Unpublished lecture, delivered at Garrett-Evangelical Theological Seminary, Evanston, Illinois, October 12, 1994). Barbara B. Troxell, a United Methodist clergywoman, is assistantprofessor ofpractical theology (director of field education and spiritual formatio n) at aarrettEvangelical Theological Seminary in Evanston, illinois. A clergy member of the CaliforniaNevada Conference, she has been active in the Reconciling Congregation movement. 1:20-33 -Wisdom is a prophetess and· street teacher (who later is contrasted with the loose or strange woman in 2: 16-19, 5:3-6, 7: 1-27). This contrast', which supports the cultural bias against women, hasled some scholars to view Proverbs as one more patriarchal work. 8: 1-36 -,Y'Visdom is a gracious woman, crying out at city gates. She is the form in which God com~s near to humans (according to Lefebure). 8:22-31-Wis'd()LTl is either "a child born of the deity before the creation of t he cosmos" or "a preexistent being who aligns hers~lf with God." (See HarperCollins Study Bib/e, NRSV, p. 953.) .. 2. Wisdom of Solomon 7:7-11:1 -Sophia/Wisdom is described in twenty-one epithets (7:22-8:1) and additional attributes. 3. Wisdom of Jesus ben Sirach (or Ecclesiasticus) 24: 1-34 -In this R,assage, titled "The Praise of Wisdom," Sophia/Wisdom tells how God chose the~place for ,her tent and how God created her in the beginning. 4. Paul I Cor 1:24 -Paul namesChrist crucified as "Christ the power of God and the wisdom of God." 5. Jesus as Prophet and Apostle of Sophia Lk 7:33-35 -"Wisdom is vindicated by her children (deed~)." See also Matt 11: 1819. Lk 11:49-51 -Jesu"s' speaks Wisdom's words. See also Matt 23:34-36. 6. Gospel of John 1: 1-18 -Prol09,ue uses language of Sophia (Prov 8:22-31) to describe Logos (Word). 9 THE SAINTS. ElllR FRIENBS: EXPLORING IMAGES AND ICONS ~~~~~~~~~~~~~~~~ Dick: Many Open Hands readers come out of the Reformed church tradition where religious images of all sorts may be questionable. You come out of a Roman Catholic tradition which has valued imagery. What for you is the value of iconography, of imagery? Dennis: I love pictures. IIA picture is worth a thousand words." As a child I loved to read comic books, especially Classics Illustrated Junior. A picture was always a catalyst for my imagination and gave a focus to what I was reading. Icons of the saints are like the family album of the church. They remind me of those people who lived and of their influence on my life. Out of my Irish sense that lithe dead are always with us," it was very easy for me to buy into the "communion of saints." In childhood other kids had imaginary friends; I had saints. I would talk to them and ask for whatever I wanted. I never saw any of them; I never had any visions. But the saints were quite real to me. They were my friends who were always with me to help me. In adulthood, icon art has reconnected me with my roots in history and in faith. Icons of saints provide me with a sense not only of their place in history but of my place too, because I am also an icon of the presence of Christ and meant to radiate light even as they do. Two years ago was the first time I walked in the Gay Pride Parade. I had a clear sense of the presence of Christ there. Where else is Christ going to be but present to that crowd of so many people, all of whom have had to wrestle with alienation in SOCiety and oppression from their faith roots? I marched with the Catholic Worker group in that parade, helping to carry their banner. At one point, where the crowds were at their thickest and all kinds of people were acting out in a carnivalesque way, one person stopped when we walked by and reverently crossed himself. I remember thinking, "What's that about? Be- An Interview with Dennis O'Neill by Dick Poo cause we are a religious group? Or because we're a Catholic group?" Then I remembered that on our banner was a picture of Christ with his arms around the Catholic Workers. I can walk through a crowd mindful of the presence of Christ, but if I carry a picture of Christ, I don't have to say anything; the image itself speaks. Last year, people from The Living Circle ministry marched for the first time, carrying icons of the saints. People had never seen that in a Gay Pride Parade before. I heard a couple of people yelling "Yea, Jesus!" We weren't even carrying Jesus, but they got the idea. You can't do that with words; you can't make that kind of impact. Images do that. Images have power! Dick: You said that you are an II icon the presence of Christ." How do y understand yourself or someone else an icon? Dennis: In my case, it has to do \ ,". learning how to "be present." Whee first considered beginning The Lh··. Circle ministry, an image from my sen; nary days came to me. We were su ~ posed to take our empty pop bot back down to the machine and put the. in the cases. I noticed that if I put a bot in the hall outside my room to car'" down later other bottles would gath around mine. So, the image came to IY. with Living Circle: just be like a po. bottle; stand in the hall, and people \ ' . gather. As an icon of the presence Sts. Sergius and Bacch us ca. 300 Sergius and Bacchus were Christians who were tortured to death in Syria because refused to attend sacrifices in honor of Jupiter. Recent research of old manuscripts re ea s that they were erestai, or lovers. After their arrest, they were paraded through city stree s women's clothing to humiliate them as officers in the Roman army. They were t e separated and each was tortured. Bacchus died first and appeared that night to Serg .... ..1 who was beginning to lose heart. Bacchus told Sergius to persevere, that the delights heaven were greater than any suffering, and that their reward would be to be re-unitea .... heaven as lovers. The feast day of these saints is October 7. Icon © 1994 by Robert Lentz. Original in full color. Text adapted from back of icon notecard publisr EJ by Bridge Building Images, P.O. Box 1048, Burlington, VT 05402. Both are used with permission.' Open Hands 10 I'm just supposed to "be" out in the community. the gay and lesbian community, oes one "be" the presence of ?Just take one step at a time. Speak as much integrity as possible. Tell ory, the Christian story, and highhose things in the story that might ot particular interest to gay and lespeople. Help them to see that '··e always been there, folks." for Gays and ians . ": So, why iconography with gay and an people? nnis: There is a parallel between us ..\frican Americans or any other p searching for its identity. Part of ay we all have been controlled is 'ing our history away. Historians On some level we have been aware end we didn't have a place in histhat we have had a place, even in the . For gay and lesbian people, the lie Church. I hear people say: "Fine, you've at we have always been oppressed, used us to decorate your churches, to .':e have always been fringe, that we build your churches, to compose the e always been a negative aspect of music, to do every other thing that enhances the liturgy, including to preside WHAT IS AN ICON? comes from, a Greek,,\\,ord meaniDg, ':irnage," Several classlcal rules determine at makes a picture ar:t i~Qn: -e picture cannot go to the e9ge;it;ha~ to have a frame pain,te:~c1aroundit. 0 . _. -e name must be printed or painted qp the rcont fr~quently i~:Greek or Russian. s are stylized. Rather than trying to capture a> phbtographiclikeness of the perSO' 1 when they;Jived, they are trying mystically to bring the presence to you, some'"g like the e~perienceof the risen Savior in the gospels whe~e heIs sort of recogzable but notimm~diately. • l ght radiates froT insicfe the figure butW~rd; rather than corrtf~:~~:·~0m spmewhere · else towards the picture as inWestern,ari. An icon tries to ca~~~r~. that'facet'?f >, erson that is also a facet of the Divine. So wherever skin tou£hei~abric (a~ at elbows a;'ld knees) it will be brighter. . ~ Certain elemenfs on theface are .also lit. The "third eye," in thexniddle of the forehead, will hav€jp.,.? k%i ,~ comes from deeper ipd of brightness, f~presentng vision th9an the eyes .. fh~ '~y~s them?elves" Jq;~~?e ':windows of th~ " ~, ", spl.lr to which one is drawn when medita.~.i~~. on an i~on/~il~tbe1~rger than usuaL.Ihile mouths are made'smaller, because in an icon (as~n the portant to lIsten than to talk. ' "''1e icon is a flat picture, rather thana sculpture, as a remindet.jhat there is a lot ~ore behind what you arel.ooking at. If! vyalk'up to a scuipture'like Mic:;helangelo's David" and walkaILaroun9,.,it,<1 might co~vince myself that I havel/got" it. In an icon, au can never seethe b9,ck;'so' you .~~JJ' I3;§v~r fool yourself into th~nkirig that now you ave caught the whole mystery of w '-Dennis",Q'NeilJ Sts. Perpetua and Felicitas Died March 7, 202 These North African women were martyred for their Christian beliefs. Both had infant children. Perpetua's meticulous journal, the first such in Christian history, omits any mention of the infants' fathers. Their relationship was so strong that they are always named as a pair. Drawing © 1980 by Bill Joyner. Text adapted from Living Circle brochure. Both are used with permiss ion . at your altars. Then, after you've gotten everything you wanted, you burn us at the stake or denounce us as sinful. " However, as young people are growing up, they don't necessarily know that Michelangelo was gay or that a whole bunch of composers were gay. Icons (along with lithe lavender list", or lithe lesbian list") are ways of telling the truth: all kinds of people in history-even religious saints-were gay or lesbian. Some saints went through hell because of it, but still they lived their truth. That is good for all of us to know. I hold up an icon in a Pride Parade and people are caught up by it. The picture tells the story that we were there, present in religious history! In last year's Parade, we carried an icon of Sergius and Bacchus. One of the II queens" jumped out of the crowd and said "I want that!" I don't know if he was Catholic; he may have been Buddhist for all I know. What he saw was two good looking guys with halos, almost embracing. He wanted it. It conveyed some sense of desire, some sense of history, some sense of the Divine. Dick: So, when I gaze on an icon, I am drawn into the eyes, including the third eye, and it ceases to be just a picture; it becomes an experience of communion. What happens, then, when I gaze at this icon of a gay or lesbian person? Does it transform the value of my sexuality? more II." ring 1995 11 Joan of Arc 14 12-1431 Prompted by her sacred voices, this remarkable teenager led the French army in driving the English out of Orleans. She then helped get Charles VII crowned king of France. Her English enemies, however, tried her for witchcraft and burned her at the stake in Rouen. The final reason given for her death: she kept her hair cut short, wore only men's clothing and armor, and refused to resume the dress of a woman!' She seemed to move with equal ease among men and women, but when "on the road" slept only with young women. Records exist of deep conversations she had with some of these women. She is, unquestionably, a holy person for cross-dressers. Icon © 1994 by Robert Lentz. Original in full color. Published by Bridge Building Images, P.O. Box 1048, Burlington, VT 05402 . Text is adapted from Living Circle flyer and brochure. Both are used with permission . Dennis: No, not "transform" the value, but perhaps help you to better appreciate it. They are friends and helpers. The whole point, whether we are talking about guardian angels or saints, is that they are around, they are helpful, and they can help us get a clearer picture of what is going on in our lives. Maybe, simply by saying "you're not alone," they can affirm whatever courage we need to take the steps to be what we ought to be. We've got that from God anyway. Traditions that don't have saints have the presence of Christ saying the same thing. I don't want to downplay that at all, but icons are another kind of help. The eyes of the icon draw me into communion with the spirit represented in the icon. I can understand myself a little better and not be trapped by my own history. So, if I am gazing at the icon of Saint Joan and I know some of her history, I can just sit down and commune with her and say "You know, what about it?" Dick: Dennis, I'm struck by how you talk about the saints as friends, whether Joan of Arc or Sergius and Bacchus or Harvey Milk or Perpetua and Felicitas. For you, it seems to be a very active friendship with this collection of saints and wanting to show off your friends. Dennis: That's right. Showing off my friends. And letting other people take what they need. Friendship is the core. That's the way I feel about Christ in the eucharist, too; if it is daily communion with a friend, I can never get tired of that. It's the same with the saints; if it's some kind of geniune communion with a friend, I can tap into that power any time I want. Icons, Power, and Sexuality Dick: As a Protestant, I feel more c fortable talking about the power of' Word. But then I think that words, t are symbols or icons. What we are ta ing about is power "behind" those s: boIs or words or icons-like the po. "behind" liturgical action or in the e ments of bread, water, oil, or incer. There is power "behind" an icon Sergius and Bacchus, of Harvey Milk Joan of Arc. Power behind what we h man beings can take hold of throu our senses. Dennis: Gay and lesbian people are certainly aware of the negative power th some churches put behind the Word God to oppress gay and lesbian peop They select their texts well and then bl~ away and make us sound like the ul .mate scum of the earth. That's powe" frightening power. People have also had strong react io to the icons we have displayed. We h to move Living Circle out of the chape at a hospital after some of the nurses were quite angry about us being the" with our icons and other symbols. Man. of these nurses were Catholic, but b cause the icons did not represent wh they thought icons should represer.· they couldn't even look at them: IIGe' them out! II There is power. Dick: Why would Catholic nurses object to a collection of Catholic icons Catholic saints? Dennis: It was the concept of conne ing the saints with sexuality. When the, were first told the saints' stories, th erotic was left out. Sexuality is not on., a missing piece but also a piece th Western culture has wrapped with su picion, taboo, and fear. When you brir. that kind of taboo into the lives of saints: EXPLOSION! If icons can be cat lysts for such negative energy, imagin what catalysts they can be for healin . Dick: We're comfortable with sain being "spiritual" entities, but not necessarily with saints being "sexual" entIties? So, part of the value of these icons is that they are "friends" of our own Open Hands 12 orientation, "friends" who can our human sexuality as well as . ·tuality? : Yes, but many people have difaffirming the combination of Q\7'nT~lity and spirituality because a las been jammed between the and the sexual in Western cul. So, there is an explosive power e spiritual and the sexual meet? ~ll1.L>: That's right. It meets in everytit meets more transparently in gay and lesbian people, which is ason people have an aversion to Q, in the icons you display and ...ts' stories you tell, the spiritual exual are being reconnected. h this reconnection, gay and leseople know that these are our this is our humanity, our sexuour spirituality. And there is a in that wholeness, a healing Dis: And that can be frightening. can be the cause of resentment. than listen, people demand, II Get of here!" ''I \'hen we talk about icons, then, not talking about being transinto some other spiritual dimenor about worshipping images, or having schizophrenic conversaith other voices. We're talking connections and wholeness. talking about bringing sexuality irituality together-as they are, in ogether. And we're talking about ower in that connectedness and nis: Yes. What we're talking about e sense of communion with the . Their lives were difficult; my life en difficult. Some of the reasons :es have been difficult are similar. uple of these women caught hell he Church they loved. We have . n common. What we are going gh we have in common with some "'aordinarily holy people who also a lot of problems, a lot of baggage. I ,~ want to lead a life anything like Harvey Milk 1930-1978 The first openly gay man to be elected to high public office (city supervisor) in the U.S., Harvey Milk was assassinated with San Francisco's mayor on November 28, 1978, by a rival politician enraged by the mayor's defense of lesbians and gay men. Icon © 1987 by Robert Lentz. Original in full color. Published by Bridge Building Images, P.O. Box 1048, Burlington, VT 05402. Text is adapted from a Living Circle brochure. Both are used with permission. Joan of Arc or Hildegard or Sergius and Bacchus; I don't plan on martyrdom. But I feel much safer if I can be bonded with them and know that the light they were in their own day has continued to be a light for generations, even down to being a light for me. It helps to know that they somehow are still alive and supportive of me in my coming to better understand God in Christ and what it means for me to be a follower of Christ. Dick: The saints may have been exceptional people doing exceptional things, but the fact that they had this light in them doesn't separate them from us. They remind us that we also have that light in us which has a particular source, God. Dennis: We have a connection. Spirituality is about finding connections. If all of created reality are unique facets of God's glory and if the purpose of the incarnation (at least in John's Last Supper discourse) is III came that all may be one," then connectedness is vital. The more the communion of saints is true communion, the more the facets of God's glory shine. We are an lIicon" of God; creation is an "icon" of God.T Note 1A catalog may be ordered from Bridge Building Images, P.O. Box 1048, Burlington, VT 05402. 802/864-8346. Den nis O'Neill is a priest at St. Benedict Church in the Chicago diocese. He is also codirector of The Living Circle, an interfaith spirituality center and chapel founded to serve the lesbian, gay, bisexual, and transgendered community in the Chicago area. Dick Poole, a member of the Open Hands advisory committee, is a Lutheran pastor who does spiritual direction at the Claret Center in the Hyde Park area of Chicago. ng 1995 13 FINDING GOD IN OUR O'WN BACKYARD By Kittredge Cherry I~\ I was eating sushi in a North Hollywood mini-~:~:;:~l mall with a clergy colleague when he mentioned .~~ that Our Ladyof Guadalupe had been sighted i nearby. The moss on a tree in somebody's back-l~1 de' yard in a Latino neighborhood looked to be grow-';}f$ ing in the form of the Mother ofGod, known in 1\)\ :::'~e:a~:~:::r:~~ac;o~;:~~;~o':::X?~: $lJ own longingto seel:;~:;~:;;~s~J Our mixed motives made us laugh nervously as we drove through a rare southern California drizzle to the site. Did we seek to honor something sacred or just to watch other people respond to an image they believed was holy? We joined the crowd that stretched for nearly a block and shuffled with them past a makeshift burrito stand. When we reached the backyard, the first thing I noticed was light: The tree looked surreal under the glare of a harsh spotlight. Around it glowed at least a hundred candles, sputtering as the rain grew heavier. To see the image, I had to push through the crowd and relinquish all hope of staying dry, unmuddied, untouched. I breathed in the smells of roses and candle-wax, sweat and fresh rain. I gazed at the moist niche in the Chinese elm tree and watched Mary's mossy image being obliterated. People longed with violent intensity to touch her and take her home. Some, like me, stroked the cool, damp wood. Many took whatever they had-a wristwatch, a wallet, a set of keys-and rubbed it against her. Others ripped off twigs to keep. The singing of sweet Spanish hymns was interrupted by a child dressed as an altar boy (apparently the son of the homeowner), urging people to come back t omorrow. "Manana!" he called out. "Manana, manana." Nobody left. Soon his mother took him aside, her eyes gentle as she looked upon the longing that she couldn't refuse. "Let them be." That night I felt we saw the image of the God-Bearer, but it was in the faces of the people at least as much as in the unusual moss formation, The next day I read in the newspaper that some bishop had forbidden official worship at the tree because "there is always the danger that miracles will distract Christians from the call to service." I couldn't help remembering what Jesus called the great and first commandment: "You shall love God with all your heart, and with all your soul, and with all your mind." I can scarcely think of a time when I have witnessed the love of God expressed more physically and fervently than in that backyard in North Hollywood. And, yes, there was something scandalous and frightening about it, as with any paSSion. Our sense of order is disturbed when God becomes fles h in our own backyard. Searching My Backyard I began to wonder what God might be up to in my backyard-the backyards of my suburban childhood that still rest within my heart. Towncrest, Court Hill, and Orchard Heights were the names the white, middle-class subdivisio. where I grew up. They could have bee anywhere in America, although th happened to be in Iowa. I felt then t.! Iowa was both anywhere and nowhe As a little girl I was fascinated same-sex friendships, wondering as watched TV what kind of relationsh existed between Wilma Flintstone a her neighbor Betty Rubble? Betwee Uncle Martin and the man he pretend was his nephew on liMy Favorite M ptian"? Looking back, I feel I was alwa lesbian and I consider secular Americ pop culture to be my spiritual backyar my native culture. I wasn't baptized a baby and our family rarely went church, so pop culture also serves as r!':, "church of origin," peopled by the Ii . of Captain Kangaroo. ' When spiritual ideas or images co into contact with pop culture, they te to become kitsch, like a magnetic }..f dashboard ornament. Yet, I wond whether God dwells in the plastic, . prefab, the disposable, the artificia flavored. I don't mean the sentimen' God, plastic-shaped to look like Jes' but the God of backyards and other likely places. Lesbians and other outc have always used scraps, the crurr. from the master's table, to maintain and build what they needed, indud their spirituality. Finding the God-Bearer i American Pop Culture The traditional place to seek God not in the backyard, but in the B. If you think American pop cu lt seems too devoid of meaning to pro. a dwelling-place for God, well, th how the Bible initially struck me. \ I began reading the Bible as an ad my first reaction to almost every s was, "You mean that's all it says? you mean all it says about what· God-Bearer felt aboutJesus' miracu birth is "Mary kept all these thi Open Ha. 14 ;c;:xfering them in her heart"? I ex-IIWe've Only Just Begun." Sometimes o find out more by reading the the music seems to guide me. During a less. . ickness for old friends, Song+M~~~r urged me not to stop h1~i .fri :~bowords of Donovan, 1995 15 . 16 Human beings have two spiritual needs which Christian beliefs meet: to be "like" and "with" God. We believe we are in some manner made in the "image" of God. We can identify on a finite scale with some godlike qualities (creativity, capacity for love, longing for justice, connectedness with others). Furthermore, we believe that, no matter where we are, we cannot be separated from the love of God. God is with us. Each of us needs both to identify and to affiliate with God. We also should be able to identify all other humans with God. In the past, males have had the advantage and burdens of over-identification with God, while females have been encouraged to be affiliative with (and dependent upon) God. Both can benefit from evaluating their ways of conceiving of and naming the Deity. We can find ways to name the Deity so that we are profoundly shocked into the awareness of our own-and others-withness and likeness to God. When I pray to "Patient and Persistent Black Friend," I never forget that ,God is able to be imaged in other ways, but my prayer opens aspects of divinity which I had not known. "Patient and Persistent Black Friend" has a lot to teach me. One dimension of my experience which grows is my way of being with God. I am more inclined to take a listening stance, fully aware of my interdependence with God. When I pray "Patient and Persistent Black Friend," I am not at all tempted to backslide into thinking that God is a "Magic Wand," to whom I make requests as a child might to Santa Claus. Also, the more familiar I am with God, addressed as "Patient and Persistent Black Friend," the more likely I am to identify my patient and persistent African-American friends with the image-of-God. f40W PO WE N4~E Tf4EE 4NP Wf4'1? By Carolyn Bohler Expanding God Metap M ~taphors and symbols for the lty cannot be voted upon. T emerge from a culture, communi and individual searching. During past two decades alone, literally h dreds of books and articles have dressed the question of what metap. to use for the Deity. We are in the ploratory stage: past metaphors have some of their meaning, but no mand has emerged for specific new metap While sometimes cumbersome or ch lenging, this is a very good stage. I fords us the opportunity to think th logically. What do we believe about and God's power? How are we with Gc Why do we say we are like God or Tn in the image of God? While we may think that we do "have a problem" with how Go named, our problem may be who we to be made in God's image. Our s when three years old, observed th God weren't sometimes "She" for then boys might "accidentally" that God was more like them thar. I girls. He was right. As we choose how to name the D for personal or corporate prayer o!" course, we can seek to find meta which will help to reveal God, wi hiding too much of God. Quite a c _ lenge. Luckily, monotheism is a in one God, not a belief in one phor. To correct the irrelevancy or id of past metaphors, we do not ne argue that anything goes. We d reach a truth about the Deity by ing just any object, trying it out God metaphor. We need to ask two tions of a metaphor which is bein sidered. What does that metaphor ' about God's power? How does metaphor affect our self-respect? respect is not the same as self-es' Open ii ··espect includes a healthy regard for -. 'gnity as well as the recognition !' obligations.) rting our personal prayer with ghty, Eternal, Everlasting Lord" how we identify and affiliate with Does this metaphor match our rstanding of God's power? Is God hty? Can God step in, coercing nt to take place, without human ration? If not, what does it mean almighty"? ur prayer started with "Creative d Leader,/I our ability to sense and ourselves as like and with God be skewed in another way. The experienced we are with music or cIs, the more we can get into the of God coordinating the musithe!r timing, tones, moods, and Honies. Consider the assumptions power. Jazz band leaders are not hty. Their power is persuasive eative. Their power lies in their "ng hard with the musicians, in sweating. They cannot make the .dans play their instruments well "ce one band member to coordi,ith another, but they can be a rful help. That power is coope. Each individual must act with rs and with God, the Jazz Band er, to develop beautiful music. onotheism is a elief in one God, ot a belief in one metaphor! m a lesbian mother, raising my -in the midst of a homophobic y, what does it mean to pray to 'enly Father"? The answer to that ion depends on my theology, \TI experience with a mother father, and my current context. ever, the metaphor, while ngthening my identification of es-who-father with God, likely not strengthen my self-respect esbian mother. How effective is enly Father" for the gay man oves and cares for his nieces and ws, but has no desire to be a etic father? ng 1995 Not many who are gay or lesbian can increase their own dignity and sense of obligations to others, or experience a healthy sense of their interdependence with the Deity, by using a heavy emphasis on Divine Father motifs. However, there may be occasions when such a divine metaphor could evoke healing. In a kairos moment, one may experience a release of accumulated barriers to one's human father, ushering in an urge to give grateful thanks to one's Divine Father. One Use or Many? M etaphors for the Deity may be used once, occasionally, or for a long period of time. Several times in my life I have used a divine metaphor for a specific occasion and never used it again. ~ C\ CHOOSING DIVINE METAPHORS Ask these questions about potential metaphors. Check as many as relevant. 1. Does it fit with my beliefs about God's power? _ God is "all powerful"-coercive _ God is "all powerful"-Iovingly persuasive _ God is persuasively responsive 2. What kind of identification does it evoke from me? _ self-respect, made "in the image of God"" _ respect for others, also made "in the image" 3. What kind of "withness" does it evoke from me? _ childlike dependence _ co-authored responsibility _ potter-clay-like moldability _ collegial interdependence 4. Can I pray with this metaphor? _ empowers me _ causes an amused smile, but strikes achord _ leaves me cold, flat 5. Will this metaphor be useful to me? _ once or twice, because of aparticular need _ for "this period" in my life _ for "quite awhile" -Carolyn Bohler <.; v Once, during an ecumenical gathering at a Roman Catholic church, I was drenched in images of the saints while praying about my relationship with my husband. That one time I prayed, "Divine Infinite Couple," feeling that whatever helps couples throughout eternity could help us. In a meeting, furious at people's silence, I once prayed, "Spokesperson God, Why don't they-or Youspeak up?/I For three years I breast-fed our two children. Then, Goddess gave me milk in the middle of the night when it seemed no Almighty Father would be of much use. A decade later, puzzled about menopause, I prayed "Clever, Creative Companion./I She helped me to realize that it is a clever idea to give women menopause, a pause in the middle of life to learn once again the lesson of ambiguity. Each of those divine metaphors served me well in specific personal situations. Over time, however, the metaphor II Creative and Nurturing God" has challenged and sustained me again and again as I have led corporate worship or prayed whispering into my pillow. The God to whom we pray remains "Who God Is." We can envision that presence more or less fully, responsibly, and healthfully. How we name that God powerfully affects our relation to God and to other humans .• Note This article is heavily rooted in Carolyn Bohler's book Prayer on Wings: A Search for Authentic Prayer. (San Diego: LuraMedia, 1990). For more discussion on ideas about identification and affiliation as spiritual needs, see especially pp.19-32. Carolyn Bohler is Emma Sanborn Tousant Professor ofPastoral Theology and Counseling at United Theological . Seminary in Dayton, Ohio, where she has taught for thirteen years. A United Methodist clergywoman and mother of two pre-teenagers, she has written two other books besides Prayer on Wings. 17 There is something about a river which has formed me, which still washes and pulls me. I grew up on the Hudson at a point where it spans two miles and is bordered by mountains all the way up the valley. It is an estuary, rushing fresh water down from the Adirondacks, pausing like the still moment at the exhalation ofbreath, and then pulling up the thick green smell of the sea. Something about tides and the constant undercurrent is in me, making me always yearn for movement. Journeying is my life-breath. One evening when I was still young enough to be living at home, I walked down to the beach where I had swum almost every day for every summer since I was seven. That night the tide thrusting forward as I came up for air and my legs thrashing together in a strong push, I came into the current. The shores stretched wide on either side .of me like the thighs of a woman giving birth. I felt for the first time the immense, powerful rush of the water on its journey sea-ward. The river bore me up, cradled me, and demanded that I travel south. I had to labor upriver to stay in one place. The creative, driving force of that river is my first image of God born of experience rather than learned from a Sunday school book. It is a dynamic image which has its roots in the interactive spirit of place. My thoughts that evening as the light faded to my left were that God is a lover, kissing every pore lay alongside my childhood as I ah :a. hoped a lover would lie beside me . bed-sensuous, stable, always chang: Growing up on the Hudson, I lear the concepts of north and south _ro its source and outlet. I learned from tides of the estuary to wait out the c:of my childhood depressions. I lear to be a journeyer. River people or themselves along the cut of the va When we leave, it feels as if the margin of our life-story has been er Since I left the Hudson Valley, I learned that I carry that margin ,.. me because God is within me. Go river-lover, continues to border and shape to me. wa s ebbing and the water smelled clean, less heavy and salty than when the sea is pushed upstream. I waded out as the sun's lower rim tipped the edge of the palisades. The river was turning its hidof my salt-wet, nearly naked body. God den color. I dove into a murky wa e,ana.----came up in the breast ro e, determined for the fi ime to {) stay"" within the swi ming ea boundaries but instead;o ck under the · weedy cord hel by floats and to Rull ¥_----way b nd the rocky hr~The riv: widened . its around me until,7 'ning in prayer and then ... < ~~. Open Hands 18 ·our years I lived knowing I was xual and keeping it entirely silike four years of swimming the unrelenting tug of the curI~ is hard work doing the crawl, nwheeling around and legs ..g, all for the sake of staying in e. I knew that being honest and about the gift I am given-this . cated nature of mine which me sometimes to men and someo women-was essential before I ontinue to grow in my relationh God. I got tired fighting my hobic excuses for not sharing my _.-;.ov;,.t with anyone. I grew exhausted es which screamed that I would ". job teaching seventh graders, ould scare off women as well as om intimate relationships, that I right to come out because I had ave a sexual relationship with e. en I began to think that hiding h was harder than telling it, I imagine what would happen if I swimming and allowed the cur"ash me south. I turned my fa toward the sky and let the tension and effort in my limbs fade like the orange light about the palisades. The water beneath me grew black. I spun slowly as the stars emerged. When I breathed in, the air became solid in my body, filling and sustaining me. In all that darkness, my perimeters were defined by breath. I passed under the bridge and the humming of its high steel struts. I passed under many bridges and through the walled, oily waters of the big city where fluorescent lights of skyscrapers smeared the stars. Heavy barges lurk~d in the periphery of my vision. Always the liquid substance of journeying held me up. At that unassuming opening where the river finally arrives, with the coast barely visible at the center of night, I was born into the ocean. The ocean is a dangerous place for me. It is where perhaps God really exists and where perhaps the dream of who I could be is not a dream at all. more"'" 1995 19 The longer I live with my river image of God, the more I understand how I, a bisexual woman, am created in that image. My river is an estuary with its tides pulling the salt water upstream and then pushing fresh water south. Everything is God-the current coming from the mountains, the river's journey, the emptying in the ocean, the ocean. The backwash is God. The ebb and flow and the still moment at the changing tide are God. Sometimes my journey retreats on itself, crossing back over familiar territory before it can continu~. It is the to do is write about bisexuality and spirituality. What seems to pull me further from my destination is simply part of the journey to get there. I need this time for my thoughts to mature and to get some perspective on the rough drafts of chapters I wrote last summer. God's will can pull in two directions toward one end. My God is bisexual! If I trust that my will, deep inside, is also the movement of the water, then I will be carried. This is the flow tide now, the thrusting up of seaweed over fresh water, the creeping up on dry banks. This give and take of breathing that prc)P~~::::::::t~tHIl~ of filling, and waiting for the me forward. Nothing is more important for the spiritual well-being of gay Christians than healthy images of the Divine which spring from our experiences and work in dynamic relationship with our daily struggles. We need the constant reminder that who we are mirrors what is holy. Too many images of ourselves are destructive. God-within-us is frightening and infinitely beautiful. By naming God from what we know of God rather from what we have been taught we dive deep into the pulsing current of our lives. T ':-A-J(l'rIrpw is a member of Prospect ~ea..$1€~ftlJ)alst Church, a ReconCongregation i 'M-lr1'ltzeatJO[I',S, Minnentl~ she th grade and is workin:r -Ti'lWi;;lrct-.hPr Mast by Miriam Therese Winter LIVING WATER Living Water, like a river, like a fountain, like the sea. Living Water, like a river, All who thirst for Living Water, ever rising, rise in me. turn to You, Unfailing Spring. Wash our wounds and cleanse o ur spi" · Living Water, So urce of Life for everything. full and free. Living Water, Cool and c leanse, live in me. Unfailing Spring, Cool and comfort Living Water, Living Water, everything. Living Water, full a nd free. Rising Water, rising Water, Living Wate r, Living Water, Rising Wate r, rise in me. Living Water Living Spring; Cool and comfort, Comfort everything. Copyright © 1976, 1987 by Medical Mission Sisters. Used with permission of copyright owner. Note This song is sung in parts to music composed by Miriam Therese Winter. Words and music can be found in Winter's Womansong, published by Medical Mission Sisters, 8400 Pine Road, Philadelphia, PA 19111.203/233-0875. Open Hands 20 , ral2~§ong r1995 Note This pra~er poem was first published in The World, Jul~/August 1994. Used with permission. Mark Belletini is minister at Starr King Unitarian Church in Hayward, California. You ow Icould choose fancier words: ofall Being, Ultimate Reality, Mystery ofCreation. somehow today Ineed to imagine more intimately, 5 f Icould reach out my arms and hold Youtenderly ea friend whoinvites my best love. 'erhaps it's thedusky scent ofsummer sycamoreleaves ':'at somehow suggests such intimacy, "eminding me ofthe comforting fragrance ofa friend's cotton shirt rounded on supporting shoulders in a hug. Don't be scared ofthe word, Friend. Ido holdit in high esteem. Loo~ just as Idon't blame any friend ofmine forbloodshed in Dalmatia or volcanoes in the Philippines, Ido not blame You, Friend, nor do Icower before You in terror, as ifYou were a bully. From You today Iask no more than what any other friend gladlyoffers all the time (although, like You, they often don 1know it).a sense ofperspective, and the redemptive laughter that goes with it, a sense of being loved, ofbelonging, a feeling ofimmense gratefulness for everystar in heaven. When You are close, as You are now, Iget a sense ofthe Alleluia curled up in every fragment of my mortal life, an Alleluia despite the unbalance, the hardship, the pains that life is heir fo by being itself. Praise to You, my Frien d, forYour steadfastness in being there moment by moment, like my breath, like my heartbeat, like my rhythmic hopes. I'm working on being as good a Friend to myself as You've been to me. Sometimes I'm harder on myselfthan You could ever be. At other times Ilet myself off, while Youjust keep on expecting me to be the best I can be. Thanks. Without You there walking by my side, with Your arm draped over my shoulder, or a twinkle or tear in Your ubiquitous eye as the situation demands, my life would be flat, not full ofsuperb joy and rich sorrow as it is, Thanks. Oh, yes, and all the ancient praise, Sanctus, Baruch Atah, Alhamdulila, Metta. And not a little love. WJr..Dr..V JNc:.r..USJ"t-A. ~ii",e We c:.iill Go By ....owArd B. WArre", .Jr. I mages-those names by which we call God-grow richly out of our exThe kerygma, the proclamation, was periences and life journeys. In the that God is with them/us fully. Overmidst of our journeys, the kerygma night, God became to me forever liThe (Greek word meaning proclamation), Wildly Inclusive God." the heart of the Gospel, is experienced The One who gives life and an image appears. The One who overwhelmingly loves The name, liThe Wildly Inclusive those created God," grows out of three inter-related The One who is with us now and experiences over a three-year time span forever in my journey. First, I discovered I was A very practical Trinity indeed! HIV+ and lived with that horrible, false As a child, youth, and adult growing guilt/shame growing out of the early up in the church community, I carried lies, myths, and stigma. Second, I iman early childhood shame and guilt that mersed myself in the Scriptures, letting became falsely confused with my sexual truth replace lies, and opened myself to orientation. It always made me feel secGod's call to come out as being HIV+/ ond class. Even after ordination, I chose AIDS and gay. Third, I was working as a always to be an associate minister, as if I director of pastoral care atan HIV+/AIDS could not be a responsible vehicle for service and support center with so many God's love to flow through. This was so folks who felt that God would not be heightened by my non-integration of with them because of their sexual orimy sexuality and spirituality. entation or other reasons. Yet, by the grace of God, beautiful ministries developed and I always wondered, "Will I be fully touched, PSALM 10 Based on Psalm 86 Bow down your ear and hear me, 0 Holy One, first class someday?" In as my soul is ragged and needy. In this time preserve and protect my soul the three years before I and the souls of the lavender People, discovered I was HIV+, I for we cry unto you daily and we are holy. was plunged into teach- In good and bad times we call upon you, ing Kerygma Bible Study. for you are good, ready to forgive It required-2-3 hours of and overflowing with mercy. daily direct Bible study. Especially in the times of our trouble we will call upon you, I was being prepared by for there is no one like you and your works reflect you. The Wildly Inclusive Someday all will come to you and glorify your name, God to one day use this for you are God: Creator, Prophet, Spirit, Shepherd whose mercy raised my soul from lowest hell; name. One evening Now the proud, self-righteous ones have risen up against us. The solemn assemblies are now assemblies of violence. learned that a colleague, There is a mean spirit of arrogance who had been so pastoin what has always been your inclusive home. ral to my face, had been They wish to push us out, to make us strangers at your gate working to get rid of me. because we are open about thefact that we are I could not respondlesbian, gay, bisexual, transexual, transgender, created by you. until the message of my morning Bible study (lsa owildly inclusive God full of grace and mercy, sustain my soul. 50:4-11; 51:6) came to Give us a token of good to show them that hate our inclusion me: The mighty hand of so that they will be ashamed. God will lift you up. All so that we may live in your house forever. It was the experiHoward B. Warren, Jr. enced images of God's Indianapolis, Indiana hand, God's arms, God's Note This psalm was first printed in the More Light Psalter, published by Presbytewatch over, and care of, rians for Lesbian & Gay Concerns, January 1995. Used with permission. me that created my 22 name for God. These were images of a God who does not simply stay in the church but goes outside to the strangers at the gate. Here was a God to whom there is no outcast or "other." There simply is no asterisk of exclusion to the incredible, inclusive, compassionate love of God. I am sure I first used the name, Wildly Inclusive God, in a hospital room to help alleviate the fear of someone living/dying with AIDS. Perhaps I first used it with two gay males as a name to bless their earthly love forever before one of them went to God's eternal home, held in God's arms forever. This name by which I call God is associated with Isaiah 43 where God calls everyone by name. The name grows out of "Lost in the Stars," the musical version of Cry The Beloved Countr)/J in which the black African pastor who is looking for his lost son sings about him being lost in the stars but that God knows each star. This name for God grows out of Ethyl Waters singing, "God's eye is on the sparrow." The name "Wildly Inclusive God" grows out of m;' teenage reaction to Blanche's words i Streetcar Named Desire, where she sa.;s "I've always depended on the kindnes of strangers." The name for God grO\':~ out of songs like "You'll Never \IVa.. Alone" and "There's a Place for Us" an "There's a Wideness in God's Mercy. At sixty, I thank God for finding me enriching me, and enabling me to naIr. God in this way. I look forward to next name I will be led to discover. H about you? What is God prompting y to call forth? Go for it! Let that imag name, or title grow out of God, you, an others.'" Howard B. Warren, Jr., is director of pastoral care at the Damien Center in Indianapolis, Indiana. He recently celebrated his thirty-fifth anniversary as an ordained clergy in the Presbyterian Church, USA. Open Hands "\ By Lynn Mickelson ~ ;:s--'-....... ~ everal weeks ago Iwas feeling very sad and lonely. I was feeling my losses-Dad's death, an ended rel5hip, many precious friends with oJ I longed for comfort. That night, rayed for peace and consolation, a re sprang into my mind of a 'Cii."'nTnID with open arms offering to hold . saw no head or face, only her arms orso. As I nestled my grief-ridden ainst her naked breasts and belly, e"s I was resting in the strong arms . I slept deeply and woke the next ling filled with serenity. I was in hat my communion with God d be so tangible and physical. This rience was not so much a sexualizof God as a receiving of comfort m a lover. So often we carry our deep"';ounds in our bodies long after they e disappeared from our minds and rts. God related not only to myemo15 and thoughts but also to my body. mingaNew -Image ven't always related to God as lover. . fact, not too many years ago, I .d have thought such a notion to rovocative, ifnot blasphemous. Topraying to God as lover is as natuand truthful as being alive. :: hen I was a child, my parents ht me to pray. This was very impor. because it showed me that I could ," with God and that God was lis.. g. Yet, soon the memorized prayers me just words which rarely engaged mi nd or heart. My image of God .ng 1995 then was of the benevolent, grandfatherly white guy who somehow lived in the sky. As I grew and learned about prayer petitions, God became (as one friend puts it) a cosmic vending machine. Neither of these images were helpful. I longed for a relationship with God like those I read about in the Bible. There, women and men seemed to know God and God knew them. They talked and argued and celebrated. Itwas in "coming out" that my relationship with God came alive and deepened. During those months of internal anguish and struggle to affirm a reality I did not want, God was my constant companion. I argued, struggled, and wept. Through itall, I, kept getting affirming messages from surprising places like my church, St. Paul-Reformation in St. Paul, Minnesota. (When I started attending there, I had no idea that it was Lutherans Concerned's first Reconciled in Christ congregation. I didn't know that it had just started Wingspan Ministry, staffed by Anita Hill and Leo Treadway, an open lesbian and gay man.) One day while I was pacing down historic Summit Avenue, a message came to mind with alarming clarity: "Your sexuality is my gift to you, Lynn." God had not abandoned me, but like a lover remained steadfast, sharing and respecting my journey. Healing the Divine Mind/Body Split As I discovered and became a more fully embodied person, celebrating my sexuality and erotic power, I also realized the embodiment of God. Much is written about healing the mind/body split in human beings. I believe we also need to restore to God all the sensuousness of Creation. The One who created the wonder of our earth and the wonder of our bodies is not divorced from that creation. God is not a sort of cosmic computer or ethereal spirit. God is tangible. We experience God embodied through each other and through nature. Several years ago, I made an unforgettable hike to Holden Lake while at Holden Village, a Christian retreat center in the Cascade Mountains. Surrounded by sensuous mountains, I was reminded of EI Shaddai-the breasted God. Descending into the valley, with the air becoming moist and steamy, was quite erotic. I felt filled to bursting with the beauty, life, and the erotic power which surrounded and touched me. My heart was singing; each step was an affirmation and praise. I understood in those hours the ecstatic and intimate prayers of my Christian mystic foremothers. God is my lover who relates to me wholly with spirit, mind, heart, and body. We need to restore to God all the sensuousness ofCreation. This relating to God as lover means a profound affirmation of the sacred erotic power both in the Divine and in ourselves. God, my lover, affirms all of who I am. With God I am completely naked, vulnerable, and exposed, but God is not distant from me. God is present, affirming, sharing, loving. With God I am completely known and invited into a relationship. In this relationship, God is the intimate partner of my so~l.T Lynn Mickelson is an attorney in St. Paul, Minnesota, and legal program coordinator for the Min nesota AIDS Project. 23 (f{l~[p)~ a~ @@[p)))~ a(f{l~@~~ @@w)WJC!tJ~cruw t?({@W@[? cr~ ~C!tJ@cr@ @~ctJ ~@W@WJ@~\( By Caroline Presnell Made in God's Image Words and music: Caroline Presnell I~ ~ JtJ J)I 3 J J J IJ J J. IiI§J II Be-~ond us, One of us, VJith-in and with us. © 1994 Practice >} To avoid breaki~~fhe prayerful mo~"lrice started, give cl1recti0I1S (belq~i]for the movements before starting. Practice {QPping and walking ~h~.circles comfort.~ble. r}·i;L\.···· .. ~t\ Djff;ctions foWJPtoveJ.' .};~fter we have le~t~ed the m~~ieiJ~~der will stafld ~p. Maint~inirig the q~~~t rri~.Od, f:6rm two circles~~5ipg OPPOSit¢iqtreS)ions, onei~s~de the otJ1~rl;rith eacqtndi~dual tpe per~on aheag> > ·i.>·<\·ii/:\ .•••••• ..L\} ;?.(pn7circle w#l. be n;oving clockwise, the other counterclockwise~ .::ersons unqble.!to walk \ j~s~;tnside th~Fentertircle, grtgst outside the outer circle, facin~~~coming l!al~7rs.) ••.. "1'erill singt~e t14I?-e OnCti~\place, perhaps~~th eyes closeq ... ':{hen, as w~~ggin the tirt~s~~rt slowlywal~ing the circ1: s. As you ch~nf~nd move, lqek il}Fo the f~~~ of each ar1p.&9.egni,?t .~he qiv~ne inthat P7fson. You wiUlnake the cornPI;te, round·several ·eg.~Q.~n111 ripg ap'~ll (or(give an<;>ther signal)!orYQu to stop tA0Yipg. Bothcircles center and w¢wills:frig the/<:llant ~9ttly one 19st}tirne< . . . ... ... . . ... ....... :':": Begin·;·· Sittin&.2o~fOr~~bIY relax~g/t~~~in tpe ~§~if as:~?ro~p. 's,ihgiio~er siqjvly~iny, manY¥ifnes, jlrttil .< everyone ~n()\Vs i~well. As the ~ip~!ng~egins to flow effOr!less!g.r( it will becc)~~ .~ nra.ver'tu l ready, give thrLsigpal (by stand!~g up~ f?r combining th~ inu~~c with move~~Jlt: When rea9M;tq stop, give thesigp~lt2face center andsing\thant softlybq~ l~st Note The music and directions may be freely reprinted or photocopied for use in worshipful settings. The music must include composer citation. No part of the work may be published in any form without written permission of author/composer. Caroline Presnell is a member ofWheadon United Methodist Church, a Reconciling Congregation in Evanston, Illinois, where this musical prayer chant was first used at a retreat. She serves as a member of the Advisory Committee ofOpen Hands. Open Hands 24 Bring Many Names Brian Wren Carlton Young (J =69) Westchase. 9.10.11.9. v.............. _...... • -.. ' 1 '..I r7 ~ I{ .... .t:. '"' II~ V II "l ,v .----* .. ...., ~ ...~ -4~ ~ - Op.Y I "---,,fr ~ " --r •• I '-----1. Bring man -y nam~s, I beau -ti -ful and good, I 2. Strong moth -er God, work -ing night and day, 3. Warm fa -ther God, hug -ging ev -ery child, 4. Old ach -ing God, grey with end -less care, S. Young grow -ing God, ea -ger, on the move, 6. Great liv -ing God, nev -er ful -ly known, ,. .r. I ......... . n !-' 1-II . rJ L. c..~ I-' '-' n I "" r • [ .... v 1.1 t:. " ~ I I r u f 1 L IJ 1.1 "'I{ "" II~ V I ..... .... .... • --J •,... --,~ -J ....I 1":1.-. r ..I ~ ---• 0 -77 TJ r r J I I 1 cel -e -brate in par -a -ble and sto -ry, ho -li -ness in plan -ning all the won -ders of cre -a -tion, set -ting each e feel -ing all the strains of hu -man liv -ing, car -ing and for-calm -ly pierc -ing e -vil's new dis -guis -es, glad of good sursee -ing all, and fret -ting at our blind -ness, cry -ing out for joy -ful dark -ness far be -yond our see -ing, clos -er yet than 1 I d I I I ~ ~. ,.., --II· I r~ !-' u ( -" -----[ .r.. L '" ~ I .... v ..... 1.1 r (\ I I 1.I II 1\ , -In" v -.. , • -.. • -..-'" -' , v ...~ ~ ~ b""" # ~t· ~ "'III i i r '-"f ... glo -ry, liv -ing, lov -ing God: Hail and ho qua -tion, ge -ni -us at play: Hail and ho giv -ing till we're re -can -ciled: Hail and ho pris -es, wis -er than de -spair: Hail and ho jus -tice, giv -ing all you have: Hail and ho breath -ing, ev -er -last -ing home: Hail and ho I 1 ,....L""II.,--r~ ~ -'-' .... "" ~ r 1/ ~ 7 "" ~. -... .... v • -....I - 0 I i ~ • ! 1-5 11 6 II ~r san -na, bring man -y names! san -na, strong moth -er God! san -na, warm fa -ther God! san -na, old ach -ing God! san -na, young grow -ing God! great liv -ing God! I Copyright © 1989 by Hope Publishing Co., Carol Stream, IL 60188. All rights reserved. Used by permission. Permission to reproduce this hymn must be obtained directly from Hope Publishing Company, 1-800-323-1049. Spring 1995 25 On God-Images A deep longing is sweeping through many of us these days, a longing to name the Divine in our own particular ways out of our own particular holy moments, holy spaces, and holy interactions. Many of the traditional names for God do not match either our personal, private experiences of the Divine or our corporate, public experiences of worship. So, we speak out God's names: River God, Wildly Inclusive God, Patient and Persistent Black Friend, Lover God, Sophia God. We in God's Image-God in Ours We are claiming more and more thoroughly the biblical announcement that we are "made in the image of God." All of us need to claim that wondrous announcement. A three-year-old boy caught the signficance: if God isn't sometimes "She" then boys might aCcidentally think that God is more like boys than like girls (Bohler, p.16). More than that, and probably beyond the little boy's comprehension, is ~he fact that girls might consistently think that boys are like God-made in God's imageand girls are not. Many of us have been insisting further that God is Black and Brown as well as White. Some of us acknowledge God as young and old. Some of us are now naming what we have long felt-that God is lesbian, gay, bisexual, and transgendered as well as heterosexual. With growing insistence, therefore, we affirm that if we all are made in God's image, God is to be named in our images, all our images. The Divine One is our Earth Mother as well as our Heavenly Father, our Black and Brown Friend as well as our White Friend, our gay, lesbian, bisexual and transgendered Lover as well as our heterosexual Lover. Intimate God-Images I was struck with how many of the writers in this issue used God-images of Friend and Lover. We long to connect with the Divine in intimate ways. We imagine God interacting with us in human ways. We want to relate to our God as compassionate, steadfast Friend or Lover rather than Almighty, everlasting, Heavenly Father or Lord which implies distance and subservience. We really want to believe in incarnation and pentecost: God embodied, God with us, God among us, God in us. How sad then that at least one new denominational hymnal prints Shirley Erena Murray's hymn, "Loving Spirit," but omits the friend and lover verse: Friend and lover; in your closeness I am known and held and blessed: in your promise is my comfort, in your presence I may rest. 1 It seems that mother, father, and spirit images of God (in the other verses) are acceptable, but friend and lover images are not. The lesbigay and transgendered communities are bringing more sensual, sensuous, and intimate God-language and Godimages out of the closet. Mickelson's (p.23) grief-stricken self nestling against God's naked breasts for comfort as with a steadfast lover may disturb us. It is, however, a powerful image of a comforting and steadfast God. Can we expand our image of God to include such images? Or is our God too small? Too non-sexual? Too distant? In the final analysis, of course, God is always more than we can name; God is I AM WHO I AM. Yet, God is also who and what we name God. God is who and what we experience as Divine. Our names for God are just that-our human names for the Mysterious Presence. There is no other way. And each of us has one-and many-names for the Divine. Ifonly we can feel free to speak them. Note 1Shirley Erena Murray, In Every Corner Sing (Carol Stream, Illinois: Hope Publishing Company, 1992), no. 48. tlaJl ~qrA:rtifle~ror Wint~r 1996 l!!)een ¢ . ~andJ d;hder atJd !;~nsgender: };,xploring tl1.e Issues,' Sh~,ring thl"Stories , 8~;~.;;; .. ~_ , This theme will exp!ore current understandings of gend~r and > transgender and offer ~' variety ot personal storIes and reflections. We tnvite transgendered people to share their s,tories. We also invite pastors to share their experiences and ref1ection~ about ministering to and with transgendered ~ople in ourwelcoming church community. Other artides are well:=ome. 900-2 700 words. Call with your idea: July 1 Final manuscript due: November 1 Ifyou would like to write an article, contact Editor, RCp, 3801 N. Keeler, Chicago, IL 60641 26 Open Hands mments &Letters as Friend e image of God I most often use is Friend. I see God as one who is beside me, encouraging and strengthening carryon, enabling me and giving me hugs, and stretch.d challenging me. God loves me deeply and does not let .. . me. It is important to me to think of God as being here . me, working with me . contrast is the image of God as some grandfatherly, :-ded, white man up in the sky. This distancing of God lends ••0 worm theology-God in the sky is to be praised, while n beings are dirty worms groveling on the earth. This logy's emphases on sinning, judgment, redemption, and _.ng God go together with beliefs that we should just wait .. the Second Coming for there to be justice on earth. ry not to base my faith on that kind of theology. I believe s helping us change the world now! We are not supposed it. God's sexual minority children have a Friend holding ands, comforting us, goading us, and helping us extend hands to others. -Tim Eckert, Edmonton, Alberta, Canada Canadian Representative on Lutherans Concerned Board 1: A Worship Service on God-Images n relating to the various groups within the Mennonite rch of which I am a member, I have found that using scripe and familiar hymns to speak of Mother God is quite efve. fi rst realized this over ten years ago in my home church in " Park, Illinois. Rather than beginning with people's heads, ided to appeal to their hearts, since most of our resistance change is not intellectual but emotional. I requested an ortunity to lead a worship service on maternal images for in scripture. 'oVe did not have a sermon that morning. Instead, through .ipture readings and quiet reflection, through hymns and a ny, we spent an hour in the presence of God as a woman in .. dbirth (Isa 42), as Mother Eagle (Deut 32:11-12), and as ther Hen (Lk 13:34). The mood was so well established that body blinked an eye when we sang the old gospel song, nder His Wings I Am Safely Abiding," and changed every e of the twelve male pronouns to Her. It had to be her wings; at chick runs to a rooster for safety? The rich sharing time afterward surprised me. Women and men talked about their own secret female imagery for God, or recounted childhood experiences with their mothers. A friend with no previous interest in inclusive language told me later that she was converted. I have used this service several times since, and it continues to be effective. -Reta Finger, Harrisonburg, Virginia From Daughters of Sarah, July/August 1991 Excerpted and used with permission Idea 2: A Workshop on God-Images Spend sonie time in Bible study using the many references found in articles of this issue. Sing hymns with different Godimages. Provide art materials and invite people to draw, paint, finger-paint, or sculpt their personal God-image. -Editor On "Healing Broken Institutions" Brothers and Sisters in Christ, I am returning the copies of the current issue which arrived in today's mail. There is a very offensive article about a seven step plan to heal broken institutions (George McClain's "Healing Broken Institutions," Winter 1995)...1 take offense at the article's mechanistic presuppositions of how institutions can overcome bigotry and brokenness. If it were that simple, racism would have ended in this country with the Civil War in 1865 and from that point onward any of the other identified evils of western society should have been swiftly and forever ended as well. In a mechanistic universe, we should have reached perfection several generations ago. I suspect the reasons for any vote 'on an issue of controversy within a congregation are always very complex, and possibly even unique to the individuals within that congregation. When a congregation votes the "right" way, there needs to be continuing compassion for the losers, even as there should be when a congregation votes the "wrong" way. And whichever way a congregation votes, the issue is seldom resolved. I doubt if there is even one Reconciling Congregation in which no homophobia is to be found either institutionally or personally... Kermit Krueger, Pastor The United Church ofRogers Park (RC) Chicago, Illinois Readers Invited to Respond Send us your comments oli past IQemes and artigles OJ your concerns about particular struggles in the welcoming church com~ munity. Write a short personal reflectionpieceon one of me themes for upcoming issues (see box on page 26). Send to EdHor, 3801 N. Keeler, Chicago, It 60641. Fa~: 312/736:.5475. -inter 1995 27 RE-IMAGINING GOD Ciark, Linda, Marian Ronan and Eleanor Walker. Image-Breaking/Image-Building. New York: Pilgrim Press, 1981. Includes general discussion of re-imaging God. See especially the poem "Baker-Woman God." Craighead, Meinrad. The Mother's Songs: Images of God the Mother. New York: Paulist Press, 1986. This small (79-page) book consists mostly of colored illustrations. Flinders, Carol Lee. Enduring Grace: Living Portraits of Seven Women Mystics. San Francisco: Harper, 1993. Includes descriptions of Clare ofAssisi, Mechthild of Magdeburg, Julian of Norwich, Catherine of Siena, Catherine of Genoa, Teresa of Avila, and Therese of Lisieux. Fox, Matthew. Original Blessing: A Primer in Creation Spirituality. Santa Fe: Bear & Company, 1983. See Theme 11, "Emptying: Letting Go of Images and Letting Silence Be Silence," and Theme IS, "From Cosmos to Cosmogenesis: Our Divinization as Images of God Who Are Also Co-Creators." Marstin, Ronald. Beyond Our Tribal Gods: The Maturing ofFaith. Maryknoll, N.Y.: Orbis Books, 1979. "Where people are called to the worship of a God whose love is understood to embrace all the world's people, then the essential idolatry lies in accepting as God's will a social arrangement in which the lives of some are reckoned cheap" (p. 10). Nelson, James B. Embodiment: An Approach to Sexuality and Christian Theology. Minneapolis: Augsburg Publishing House, 1978. See especially his discussion, pp. 238-46, in chapter on liThe Church as Sexual Community" where he explores how our images of God have been both too sexual and not sexual enough. See also his Body Theology (1992). Phillips, J.B. Your God Is Too Small. New York: Macmillan, 1955. An "oldie" which provides interesting reading about the need to expand our God-imaging process; written before the feminist re-imagining process existed. The book's use of exclusive male imagery for people and God just underscores the need for theological re-imagining work today. Sur, Carolyn Worman. The Feminine Images of God in the Visions ofSaint Hildegard ofBingen's Scivias. The Edwin Mellen Press, 1993. Exploration of six God-images that German prophet and visionary Hildegard of Bingen used in her 12th century work, Scivias: Living Light, Terra Mater (Earth Mother), Eve, Synagoga, Mary, and Ecclesia (Church). WORSHIP RESOURCES Emswiler, Tom Neufer. "Who Knows the Face of God?" Sisters and Brothers Sing. 2d ed. Normal, Illinois: The Wesley Foundation, Illinois State University, 1977, p. 76. This song lifts up biblical images of God as mother, father, shepherd, woman searching for coin, hen, young girl, old man, and others. Howard, Julie. We Are the Circle: Celebrating the Feminine in Song and Ritual. Collegeville, Minn.: Liturgical Press, 1993. Includes scripture references, prayers, songs, and ritual suggestions. See song, "I Am the Vine." Winter, Miriam Therese. Woman Prayer/Woman Song: Resources for Ritual. Oak Park, Illinois: Meyer Stone Books, 1987. See especially two ritual tunes on God as water and God as fire. Wren, Brian. Bring Many Names. Carol Stream, Illinois: Hope Publishing Company, 1989. A wonderful variety of songs celebrating different names for the Divine One. CHILDREN'S RESOURCES Sasso, Sandy Eisenberg. In God's Name. Illustrations by Phoebe Stone. Woodstock, Vermont: Jewish Light Publishing, 1994. In poetic text and vibrant illustrations, this modern fable celebrates the diversity and, at the same time, the unity of all people. A multicultural, nondenominational and nonsectarian spiritual celebration of all people of the world and their belief in one God. (From book jacket) Wood, Douglas. Old Turtle. Illustrations by Cheng-Khee Chee. Duluth: Pfeifer-Hamilton Publishers, 1992. The animals argue over their various images of God until Old Turtle, in her wisdom, tells them God is wind, mountain, and all the other images they have. OTHER RESOURCES Anderson, Elizabeth, ed. Daughters ofSarah:The Magazine for Christian Feminists. Published quarterly. $18. To subscribe: Daughters of Sarah, 2121 Sheridan Road, Evanston, IL 6020l. See especially Winter 1995 issue on "Courageous Voices: Our Spiritual Mothers" which includes a great cover image of "wisdom" and an article about Hildegard of Bingen and Catherine of Siena. Bridge Building Images. P.O. Box 1048, Burlington, VT 05402. This group features artists who create icons and other spiritual images, drawing on Judeo-Christian, Goddess, Native American, and other traditions. Catalog available. 802/8648346: Fax 802/865-2434. Joern, Pamela Carter, ed. Re-Imagining: Quarterly Newsletter of the Re-Imagining Community. Membership, $20. To subscribe: Re-Imagining, 122 W. Franklin Avenue, Minneapolis, MN 55404. Articles, poetry, art, news, and resources. First issue focused on liRe-Imagining Jesus, Christ, Us"; second on "ReImagining: Body and Soul." Open Hands 28 ucing our New Welcoming Churches ewelcome these twelve new churches which have joined ~ ~rowing grassroots movement in recent months. .................. ..~A.TA.~.. OPEN -----m-- AffiRMING ~ CONGIlEGAnONS ....A .. .................. ..~A.TA.~.. [ AND AFFIRMING mmunity Congregational Church cia, California rue to its name, this Bay Area church of 106 members s seriously the call to be a community that "rejoices with se who rejoice and weeps with those who weep." Their life ether is marked by openness. They are open about the .lggles they face in everyday life and seek meaningful ways elp each other through them. In their worship life, they open to the Spirit and willing to try new ways to celebrate express their faith. Their current pastoral search process encouraged them to focus on who they are and what they h to accomplish as a church. They look forward to discuss-hat with candidates. eCongregational Church, UCC dlebury, Vermont Located in a county famous for dairy farming and Middle• ry College, this 400-member congregation includes people all ages and life stages, including singles, families, and many .red folks. Members are looking forward to hosting the An~l Meeting of the Vermont Conference this spring. The rch's ONA decision is one expression of its strong comtment to social awareness. While there has not been any :-mal decision, they have had conversation about ceremo. s of blessing. irst Congregational Church IE ... 'eka, California Part of an area previously sustained by logging and fishing, .e approximately SOmembers of this congregation share the rrent concerns of economic hardship. Aspiritually vital faith mmunity, First Church brings a more "liberal bent" to the nerally conservative atmosphere of this part of northern lifornia. Its ONA decision, however, was not without struggle. .e church is now engaged in a pastoral search process and is hopeful about the promise of new leadership and new directions for ministry. First Congregational, UCC Mankato, Minnesota Just over an hour from the Twin Cities, First Congregational is the only UCC church in this university town. Its 210 members come from various religious backgrounds and are diverse in age and family configuration. Since the 1970s, the church has met in the Multi-Church Center which it shares with a United Methodist congregation and, until recently, a Baptist congregation. As it looks to the future, the church is in process of deciding whether to build its own facility to accommodate its growing congregation. Mindful of the future expression of its ONA commitment, it may form a new ONA committee to address that challenge. Niles Congregational, UCC Fremont, California Niles is a growing suburban congregation of 233 members with a strong tradition of involvement in the community, conference, and wider denomination. Members of all ages take part in its active Sunday School, dynamic music program, and ministry with the local homeless shelter. Expressions of the church's ONA commitment include a newspaper ad (with a shortened form of their ONA statement) and announcements to the church of gay/lesbian events. Some members also participated in the UCC contingent of the San Francisco Gay/Lesbian Pride Parade. Zion United Church of Christ Henderson, Kentucky Increasing in number from 15 to 200 members and friends in a little over two years, this dynamic, urban-related congregation is seeking to insure its stability while continuing to grow. It is an "intentional community" in which members write personal covenants about their relationship to the church and also sign a communal covenant. The church is hoping to receive a grant from one of the UCC's national boards which would enable them to hire an additional full-time staff person. Through their 'community meeting house, called "Paff Haus," the church offers encouragement and space to various community groups, including Parents and Friends of Lesbians and Gays (PFLAG) and a gay men's support group. .. .-.".. .-.".-....-.-.·:.·'.-.·.-.·.·.T.·".·....~.-.-. . .;..-.-.-. ~"}!;~~~ff~p _ ~i -i National Gathering Of.,the • United Church Coalition ,for Lesbian/Gay Concerns : "Hurtling Tow;lrd the Mif/tnnium: • Political Uphljaval/ GS}<ifRower and> Our Dreams for the Church" June 26-29,1995 BerK~ley,.,Califorrtia ~\'~:i: ':~:!"_:::' il;/ ;mr 4~)!1~!' Registt{{iion informa1io'h':: UCCUGC,'18 N. Colfege Street, Athens, OH 45701 • 614/593-7301 : • • ..{,I1.,,,i . ",. • ,II~• .• '[• .·!II,~II_• •• ~:'.• ",.~" • .• _. ".~._.~• ..• ". _. pring 1995 29 Macalester-Plymouth United Church st. Paul, Minnesota Macalester-Plymouth became the 63rd More Light Church on January 22. As a united church, Macalaster-Plymouth has also become an Open and Affirming congregation in the United Church of Christ. The decision was the culmination of a study process which began in the fall of 1993 and included a number of adult education forums, all-church retreats, questionnaires, visiting preachers, and monthly task force meetings. Silver Spring Presbyterian Church Silver Spring, Maryland Silver Spring is a congregation of 275 members actively involved with counseling programs, food kitchens, and Habitat for Humanity as part of their commitment to justice and "the common pilgrimhood of all people." Silver Spring engaged in a deliberate More Light study process lasting several years. The More Light declaration, adopted on December 12, was delayed a bit while the congregation dealt with major termite damage to the sanctuary. Church of the Redeemer UMC Cleveland Heights, OH Church of the Redeemer's 350 members reflect a rich diversity culturally and socio-economically. Its vibrant music/ worship program includes three choirs: gospel, chancel, and bell. The congregation lives out its "Community of Love and Service in Christ" motto in varied ministries, including Habitat for Humanity and a weekly meal program for homeless persons. Ministries with children are a strong emphaSiS, with many enrichment opportunities for children beyond the Sunday School time. Redeemer's strength lies in its broad base of committed lay leaders. Grace United Methodist Church Chicago, Illinois As the oldest Protestant church in the Logan Square neighborhood, Grace traces its roots back 125 years and three congregations. Its 80 members include both lifetime members who commute back from the suburbs and young professionals who live in the neighborhood. Grace has a high profile in its community because of its ministry of hospitality. Aspira Community High School, serving Puerto Rican at-risk students, and the Puentes ("Bridges") Project, an after-school program serving Latino and African-American youth, both meet in Grace's building. Grace's Reconciling decision reflects the feeling of openness which permeates the congregation's life. United Methodist Church of Sitka Sitka, Alaska The UMC of Sitka was established in 1965 in this historic southern Alaska city located on a Pacific island. It is a "missionary church," ninety miles from the nearest United Methodist church. The congregation's 125 members include a professional cross-section of the city. Its building houses a Head Start program and a youth hostel managed by the native Tlingit Indians. The congregation has long identified itself as an "open fellowship." The UMC of Sitka is the first RC in Alaska. Wesley United Methodist Church North Las Vegas, Nevada A small urban congregation in a transitional neighborhood, Wesley is taking steps to move beyond a "struggling to survive" mentality. In order to keep its building open as a community center, Wesley has entered into a ministry partnership with Maranatha Academy (an alternative elementary school) and the Metropolitan Community Church. The congregation recently became a pilot church in The United Methodist Church's Vision 2000 program. Wesley's decision to become an RC reflects its commitment to being a welcoming place for all persons. WELCOMING CHURCH LISTS AVAILABLE The complete ecumenical list of welcoming churches is printed in the winter issue of Open Hands each year. For a more up-to-date list of your particular denomination, contact the appropriate program listed on p. 3. RIC Sunday in October Reconciled in Christ (RIC) Churches will recognize RIC Sunday for the first time in October. Resources and information for this special Sunday will be sent to all RIC churches. Also, a new RIC brochure is now available. RCP is a Family Event Housing at the national RCP Convocation in July is free for children under 10 and reduced to $10.50/night for ages 10-18. Open Hands 30 eN Proposes Dialogue with General mbly Mission Council The More Light Churches Network (MLCN) Steering Comtee is planning dialogues with the elected leaders of the esbyterian Church (U.S.A.). About twenty More Light .urches are being asked to invite some of the seventy Gen: Assembly Mission Council members to visit a More Light rch. This plan is a response to the General Assembly's call the whole church to be in dialogue about sexuality, parlarly homosexuality. "fLCN Steering Committee member Joanne Sizoo is organg the project. Congregations asked to participate will re. 'e a list of Mission Council members to invite. The visits are e completed before the September meeting of the Council. Program Exceeds Goal ases New Resource The Open and Affirming (ONA) Program in the United . urch of Christ set a goal of 150 ONA churches by the UCC ,.eneral Synod in July 1995. By mid-February, 153 congregaons had declared themselves to be ONA! The ONA goal was rojected by the Council of the United Church Coalition for sbian/Gay Concerns (UCCL/GC) to the next biennial meetg of the UCC national delegate body. Many more ONA urches should be announced at the UCCL/GC dinner on y 1 at the General Synod in Oakland, California. The ONA program has developed a new resource to respond local church questions about the meaning of being "af.rming." In this twelve-page booklet, Open andAffirming: What Does it Mean to Us?, seventeen les/bi/gay UCC members offer oughts and feelings about being affirmed by their congrega. ons. Copies are $2.50 each (check payable to UCCL/GC) and lay be ordered from ONA Resources, P.O. Box 403, Holden, .l.\ 01520-0403. Widely·acclaimed original musical drama inviting lesbians & gay men to come "home" to church ... HOME: The Parable of Beatrice and Neal it, Original Cast Rec.or~ing;(40 mins.) Compact Disc .. :: .. , .................................................. $15 Cassette Tape ............ " ............................................ $10 HOME Video (105 mins.) ............................................... $25 Unedited live recording of final tour performance. Rep 10th Anniversary Video (25 mins.) ...................... $30 Highlights from show and interviews with company. Act'! $3 shipping to your order. ORDER FROM: Reconciling Congregation Program 3801 N. Keeler Avenue Chicago, IL 60641 3121736·5526 fax: 3121736·5475 Published music and score will be available in early 1995. Cont~..¥~Tim McGinley, 622 N. Rit~y.lndianapolis. IN 46201 . 317/356·2215. Spring 1995 RCs Speak Out on Firing of Lesbian Coach Fifty-plus Reconciling Congregations and Reconciling Pastors have written letters to the president of Lindsey Wilson College in Columbia, Kentucky, protesting the firing of Diana Chalfant. Chalfant, hired as the women's coach at this United Methodist college last April, led the women's volleyball team to a very successful second season. She was quite surprised when she was asked to resign on December 9. She was told that the school wanted to "take the volleyball program in a different direction" and that there had been "lesbian incidents." When Chalfant refused to resign, she was fired and told to clean out her desk and leave immediately. Chalfant subsequently told her story, and her belief that she was fired for being a lesbian, to the Lexington Herald-Leader. Several students, including members of her volleyball team, organized a protest against her firing. Their efforts garnered significant media coverage questioning the school's actions. Reconciling Congregations and Reconciling Pastors joined these efforts by writing letters questioning Chalfant's firing and stating the United Methodist position supporting the civil rights of lesbian and gay persons. In addition, Edgehill UMC in Nashville has provided a supportive church home for Chalfant. RCP coordinator Mark Bowman noted that liThe United Methodist Church has tragically once again sent a message of inhospitality to lesbian, gay, and bisexual persons. Through the shoddy treatment of Diana and public statements regarding the unacceptability of homosexuality by school and conference leaders, the church has pounded another nail in its closed doors. Such exclusionary words and actions undermine the welcoming ministries of Reconciling Congregations." Chalfant has been invited to speak at the national convocation of Reconciling Congregations in July . Youth/Student Rally, July 13 AYouth and Student Rally will be held from 10 AM to 5 PM on Thursday, July 13, before the Reconciling Congregation Convocation opens in Minneapolis. A design team of youth, university students, and adults are creating a fantastic event. The day will include exciting youth and university speakers who are making a difference, "jam groups II to address hot topics, and some fun and bizarre activities. Reconciling Congregations are encouraged to arrange participation of their youth and students in this event. Let's empower the next generation of RC leaders! 31 OH Subscription Increase The subscription cost of Open Hands has increased with this issue. We have delayed making this decision as long as pOSSible, but financial realities have prevailed. The basic subscription price of $16 has remained unchanged for six years. During these six years Open Hands has broadened its scope and content by becoming ecumenical and has increased in size by 33 percent, from 24 to 32 pages. Our readership has risen dramatically during this time-by 67 percent-to 2,500 paid subscribers. We have held the line on raising the cost to you as long as pOSSible, but you are well aware of the escalating cost of doing business: supplies, printing, personnel costs have all increased. The new prices are: One year subscription $20 One year outside the U.S.A. $25 Single issue (including postage) $ 6 10 or more single copies $ 4 each . Current subscribers can renew their subscription at the old $16 price ($20 outside the U.S.A.) until July 31, 1995. Even if your renewal is not yet due, you can send in a $16 payment before July 31 and we will add four more issues to your subJuly 13-16,1995 ............ -\ Augsburg College ....................-r \,\ .) Minneapolis ............ . do. ~............ ..................~f\\.~~............ FOURTH ............ ,\, ~............. NATIONAL (" ~O'{\",....",. CONVOCATION OF \..-.................. RECONCILING CONGREGATIONS BOU ND for the PROMl'3EDLAND ... a spirit-filled gathering of the whole family of God For registration information contact: Reconciling Congregation Program 3801 N. Keeler Avenue, Chicago, IL 60641 31 2/736-5526 Fax: 312/736-5475 scription. You may also purchase gift subscriptions at $16 until July 31. subscribers now send in $5, $10, or whatever they can afford We will continue our policy of sending Open Hands to and indicate they want to receive Open Hands. Such requests anyone who can use it, regardless of financial situation. We are always honored, since our primary motivation is to emhave not built in a multi-tiered price schedule for students, power the Christian movement welcoming lesbian, gay, and prisoners, low-income, or fixed-income persons. However, some bisexual persons and their families and friends. A Time For Exultation Members of Open and Affirming (ONA) churches in the UCC, churches exploring the ONA process, and friends from other welcoming programs will gather in Cleveland, Ohio, to rejoice in our shared witness to God's love for all people-lesbian, bisexual, gay, and straight. Leadership will include: • The Rev. Paul Sherry, President, United Church of Christ-Speaker • The Rev. Michael Kinnamon, Dean, Lexington Theological Semi· nary-Speaker • The Rev. Christine M. Smith, Associate Professor of Preaching and A NATIONAL ONA EXULTATION Worship, United Theological Seminary of the Twin Cities-Preacher October 13-15, 1995 • Ms. Elaine Kirkland and Mr. Steve Cagle-Music Performances by: Northcoast Men's Chorus and the Just Peace Players (MA Conference, UCC) Join us for a tim.e to expand ideas, com.m.itm.ent, and hope! For more information contact: ONA-UCCL/GC P.O. Box 403, Holden, MA 01520·0403 (Sponsored by: The ONA Program of the United Church Coalition for Lesbian/ Gay Concerns.) GATHERED IN SPIRIT GAINING IN STRENGTH Open Hands 32 Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Open Hands Vol 10 No 4 - The God to Whom We Pray https://exhibits.lgbtran.org/files/original/5163f8657441436b49cf6fc07734160f.pdf a0a9bcb2d34fced60a26d45291dbc14e Issue An issue of a recurring publication. Volume Number The volume number of the issue 11 Issue Number The number of the issue (within a volume) 1 Publication Year The year the issue was published 1995 Publication Date The date the issue was published Summer Text Any textual data included in the document Open Hands is a resource for congregations and individuals seeking to be in ministry with lesbian, bisexual, and gay persons. Each issue focuses on a specific area of concern within the church. Open Hands is published quarterly by the Reconciling Congregation Program, Inc. (United Methodist) in cooperation with More Light Churches Network (Presbyterian), Open and Affirming (United Church of Christ), and Reconciled in Christ (Lutheran) Programs. Each of these programs is a national network of local churches that publicly affirm their ministry with the whole family of God and welcome lesbian and gay persons and their families into their community of faith. These four programs -along with Open and Affirming (Disciples of Christ), Welcoming (Unitarian Universalist), Supportive Congregations (Brethren/Mennonite), and Welcoming and Affirmi ng (American Baptist) programs-offer hope that the church can be a reconciled community. Open Hands is published quarterly. Subscription is $20 for four issues ($25 outside the U.S.). Single copies and back issues are $6. Quantities of 10 or more, $4 each. Subscriptions, letters to the editor, manuscripts, requests for advertising rates, and other correspondence should be sent to: Open Hands 3801 N. Keeler Avenue Chicago, IL 60641 Phone: 312 / 736-5526 Fax: 312 / 736-5475 Member, The Associated Church Press © 1995 Reconciling Congregation Program, Inc. Open Hands is a registered trademark. ISSN 0888-8833 @ Printed on recycled paper. Remembering . .. 10th Anniversary RETROSPECTIVES ON TEN YEARS OWMAN '\ gift of naivete, an act of faith, and risky step-taking birthed Open Hands. ' Affirmation: Celebrating a Birth MORRIS FLOYD AND JEANNE KNEPPER Open Hands is an important accomplishment in Affirmation's twenty years. Changing our Name B ETH RICHARDSON Our first name, Manna for the Journey, was challenged. - RYMPH HALSEY 'V Editorsi'~ye the'Past" . 8 ~ M. BURRILL . , .A:NN-T.COOK • MARY J9 OSTERMAt)I , . and a tirt1~fi e:provide a bird's-eye view of ten afpublishing. . Issue Coordinators Reminisce 12 JEREMY LANDAU • LOIS SEIFERT • BEN ROE • CAROLINE PRESNELL Volunteers share their pleasure and the challenges involved in planning an issue. National Coordinators Reflect W ILLIAM C ALKINS Bill interviews national welcoming program leaders Judy Bond, Mark Bowman, Bill Capel, and Ann B. Day. A SCRAPBOOK OF MEMORIES Gospel Visions for our Justice Work JAMES D. ANDERSON • SUE BROWN • COSROW SHIRLEY W. DEHORITY • DONALD E. MESSER JOHN AND PAT SCHWIEBERT • LEO T READWAY VICKI L. WOODS • DAVID R. WRIGHT Human rights and social justice activists claim Open Hands as prophetic voice and companion for their journeys. 2 Open Hands 4 5 7 14 15 ----- Manna for our Faith Journeys 19 ANONYMOUS • CARLENE BESSEY • DICK BURDON BOB FICKLIN • A LLAN A. MICHAUD • ROB V AUG HN LIL VENNER • RALPH AND SANDY YORK Ten years of "manna" has strengthened readers. Open Hands Provides 21 MARY BORHEK • SHIRLEY DARE • GREG AND JADE DELL SUSAN P. D ICKERMAN • CAROLYN GAUSE • A LICE ANN G LEN TOM GRIFFITH • LUCILE AND MELVIN WHEATLEY Each issue has brought resources and sustenance. 23 Publisher Mark Bowman OpenHands Editor Mary Jo Osterman Layout I Graphics I Typesetting In Print -Jan Graves Cover Photo Dale Fast Why We First Subscribed 24 GERALDINE B. H EI LMAN • FRED METHERED STINA POPE • RUTH L. WALTON Early readers subscribed for many different reasons. ProgramCoordinators Our Favorite Issues 25 CARLENE BESSEY • JERRY CARTER • SHIRLEY DARE PHILIP G ILMAN • JAN GRIESINGER • BILL LASHER TIM OVERTON-H ARRIS • JOHN AND PAT SCHWIEBERT ROSE SMITH • O TIS THOMPSON AND GEORGE B OB LIL VENNER Some respondents choose a special issue or artic/e. Others can't possibly choose! tf1;1;~ OPEN Ifflll! ~~ ~ ............. . .. .. SUSTAINING THE SPIRIT 26 Mark Bowman Reconciling Congregation Program, Inc. 3801 N. Keeler Avenue Chicago, IL 60641 312/736-5526 Ann B. Day Open and Affirming Program P.O. Box 403 Holden, MA 01520 508/856-9316 Judy Bond o Reconciled in Christ Program 1722 Hollinwood Drive Alexandria, VA 22307 703/768-4915 William Capel More Light Churches Network T123R West Church Street Champaign, IL 61820-3510 217/355-9825 Editorial Advisory Committee Lindsay Biddle, MLCN Ann Marie Coleman, ONA Dan Hooper, RIC Derrick Kikuchi, MLCN Samuel E. Loliger, ONA Dick Poole, RIC Caroline Presnell, RCP Irma C. Romero, ONA Paul Santillan, RCP Martha Scott, RCP Stuart Wright, RIC ONE MORE WORD 27 MOVEMENT NEWS 28 Summer 1995 3 on Years The gift of naivete is its release from worldly limits and conventions. Beth Richardson and I were novices at magazine publishing back in 1985 when we began thinking about an ongoing resource for Reconciling Congregations. Had we known that most new magazines fold within their first year and that it takes a large amount of capital to start a magazine, we might not have taken such a foolhardy step. The flourishing state of Open Hands ten years later is a testimony not only to this gift of naivete, but also to the power of collective vision and the grace of God. The initial act of faith was to call on United Methodist churches to become "Reconciling Congregations" at the General Conference in May 1984. Ten churches responded to the call within a few months. In this euphoria, anything seemed possible. We recognized that the declaration to be a Reconciling Congregation was only one step on a church's journey. Declarations become real in action. Reconciling Congregations would be challenged to develop ministries with lesbiaIi, gay, and bisexual persons and their families. Public witnessing by Reconciling Congregations would be helpful in inviting other churches to join them. The gay/ lesbian community needed By Mark Bowman to hear frequent words of welcome and comfort from churches. Society needed to know that all churches did not condemngays. Realizing that some kind of ongoing resource would be essential to nurturing Reconciling Congregations and cultivating the collective II reconcilingII movement, Beth and I knew a magazine was the ideal answer. So, one year after launching the Reconciling Congregation Program, we took the next risk by publishing the first issue of Manna for the Journey. (See Beth's story about the name change, page 7.) Guiding Principles Consultation with many Affirmation colleagues (a couple ofwhom even had publishing expertise) in the months preceding the first issue produced some principles to guide the magazine. In retrospect, that collective wisdom was astounding, since these same principles have driven Open Handsthroughout the past ten years. 1) A professional appearance is crucial. A friend once told me that what he liked best about Open Hands was that it looked good enough to lay out on his coffee table along with other magazines. From the beginning, we sought to communicate stability and permanence with the magaZine. We were not a "fly-by-night" operation. We intended to be around for the "long haul" on this journey. Open Hands 4 We wanted to communicate not only permanence, but also an attractive appearance. In those days when mimeographed newsletters were still the norm for churches, we sought a look which would grab people's attention. The appearance of Open Hands should literally extend a hand to invite others to join us. 2) Each issue focuses on a theme. One colleague argued against a thematic magazine because we would exhaust all possible themes regarding lesbians and gays in the church in two to three years. Ten years later we are still discovering new themes! Using a theme for each issue combines the continuity of a magazine with the utility of a study guide. Each Affirmation: Celebrating aBirth speaks to the full spectrum of persons in our churches. Concerns regarding sexual orientation are not only relevant to a subgroup of persons within our churches. The concerns of lesbian, gay, and bisexual persons also touch the life of every single Christian. Homophobia and heterosexism limit the fullness of faith for every Christian. To illustrate this, writers for Open Hands have often been asked to imagine that they are writing for the person who sits beside them in the pew on Sunday morning. 4) The tone is positive and inviting. Ten years ago, and unfortunately often yet today, much published writing in this arena is of an IIapologetic" nature, Le., seeking to convince hetero- At its recent twentieth anniversary national gathering, .Affirmation celebrated birthing of the Reconciling Congregation Program as one Of its most important contributions to the church. Open Hands is perhaJ)s the single most visible and effective resource and organizing tool now available to support advocacy for and ministry with lesbian, gay, and bisexual persons. We cherish its roots in Affirmation and celebrate the wide circulation and appreciation it now enjoys. -Morris Floyd afJdJeanne Knepper, spokespersons for National Affirmation issue of Open Hands is useful long beyond the quarter it is published. A particular back issue provides useful tools for a church to plan a new ministry. Another back issue becomes the content for an educational series. Another is a handy reference guide for a ministry professional. 3) Our audience is the diversity of persons in mainline churches. A good number of the early supporters and devotees of the magazine were lesbian/ gay/bisexual Christians. Lacking another publication to nourish their personal faith journeys, they latched onto Open Hands as their salvation. The temptation to fill this void has been a constant lure. While individual gay/lesbian/bisexual Christians continue to be a significant number of Open Hands' readers (and writers), the magazine Summer 1995 sexual persons that homosexual persons are truly decent folk who deserve expressions of God's love. The chief problem with such writing is that it validates the prior question of whether or not gays and lesbians are fully human. In Open Hands we break away from the limitations of this patronizing and often dehumanizing stance. The basic premise of Open Hands is that lesbian, gay, and bisexual persons are part of God's creation and are faithful Christians. This often subtle but critical distinction is the foundation of the "welcoming church" movement. Our task is not to convict others of the errors of their ways, but to invite others to join us in the struggle to become a truer reflection of God's love and God's intention for humankind. 5) Sexual orientation is balanced with other diversity concerns. The primary purpose of Open Hands is to empower churches and individuals to be in ministry with lesbian, gay, and bisexual persons and their families . Homophobia and heterosexism are prime examples of unfaithfulness in our churches today. However, homophobia and heterosexism are linked with racism, sexism, classism, and other forms of discrimination and exclusion. To ignore these linkages would doom our efforts toward reconciliation. Through Open Hands we attempt to walk a delicate balancemaintaining our focus on sexual orientation while lifting up other manifestations of in justice. Guided by these five principles, we published the first issue of Manna for the Journey in the summer of 1985. The first issue, "Be Ye Reconciled," provided a framework and foundation for the fledgling Reconciling Congregation movement. We asked a New Testament scholar, the late Joseph Weber, to write a biblical basis for Reconciling Congregations. Ginny Hilton, a pastor and colleague, wrote about estrangement and reconciliation of lesbians and gays in her church. Pioneering parents, Howard and Milly Eychaner, told the story of their reconciliation with their gay son. Dr. Joanne Brown wrote a litany and prayer. Two other Mfirmation colleagues, Bruce Calvin and John Hannay, compiled an extensive bibliography on homosexuality and the church. Finally, we included introductions to some of the first Reconciling Congregations. This blend of theological reflection, personal stories, practical resources, and movement news, including profiles of new welcoming churches, continues to define the magazine to this day. Publishing that first issue was truly a labor of love and innocence. Beth edited the articles. I typed the text into an unfriendly word processor. Graphic artist Brenda Roth created titles, drew illustrations, and pasted up the copy. Two Mfirmation friends raised the funds to print 1,000 copies. We mailed these out to members of Affirmation and the Methodist Federation for Social Action, morel.." 5 inviting them to subscribe at $10 per year. These recollections reinforce my recognition that the existence of Open Hands ten years later is a miracle! Becoming Ecumenical The first few issues of the magazine, along with some recognition in the church media and other circles, brought a steadily growing number of readers. It also brought overtures to publish it with welcoming groups in other mainline denominations. While the early magazine readers were predominately United Methodist, a significant number were from other traditions. Since a similar magazine did not exist in other denominations, a joint venture was appealing. After some deliberation, Beth and I declined these early requests for two primary reasons. A few years earlier, a coalition had resurrected a dying Insight magazine in order to publish it as an interfaith gay/lesbian periodical. Lacking an acceptable plan of shared responsibility for oversight and support, that venture quickly folded. Secondly, we perceived that Open Hands' strength was its focus on Reconciling Congregations and local church ministries. We were hesitant to dilute or expand that focus until we had sufficient time to build a solid base for the continuation of the magazine. The situation changed over the next several years to create a new possibility for a successful ecumenical venture. The IIwelcoming church" programs grew and flourished in the United Church of Christ, the Presbyterian Church (USA), and Evangelical Lutheran Churches of America, as well as in the United Methodist Church. Similar programs were birthed in the Disciples, Brethren/Mennonite, and Baptist traditions. Leaders of these programs met for a weekend in 1990 to share ideas and resources. The success of this gathering led to a commitment to meet annually. While each of these programs varied slightly in emphasis and polity, there was an emerging recognition of being on a common journey. A year ofdiscussion and negotiations led to the publication of the first ecumenical issue of Open Hands inJanuary 1993. The IInew" magazine is published by the Reconciling Congregation Program in cooperation with More Light (Presbyterian), Open and Affirming (UCC), and Reconciled in Christ (ELCA) churches. The size of the magazine increased by one-third to thirty-two pages, but the style and basic format remained constant. Probably the most significant change in the magazine is the richness of the expanded pool of writers and consultants. Readers' responses to the ecumenical Open Hands have been overwhelmingly positive. Personal Highlights The temptation to use the privilege of this forum to share some of my personal feelings from ten years of Open Hands is too great to resist. The ecstasy of perusing each new issue as it arrives from the printer and thinking III can't believe we actually did this!" has faded by this forty-first issue. Yet life with Open Hands still produces many moments which are truly thrilling. Some of my greatest satisfaction comes when Open Hands is on the llcutting edge" of a particular concern, when we provide new information for youour readers-that you have not found anywhere else. I remember the second issue which was about AIDS (Fall 1985) and the issues on youth (Winter 1991), bisexuality (Fall 1991), aging (Fall 1992), the religious right (Fall 1993), and campuses (Fall 1994). In each of these cases, Open Hands anticipated an emerging concern in our churches. It explored a topiC that no one else had yet published. The calls and notes after these issues are stirring: IIThanks so much-I've been waiting for this!" IIYou've affirmed my struggle!" lIyou don't know how much I needed this right now!" In most of these cases, the issue quickly sold out! . \ On a more personal level, the refinement of the Open Hands production process has brought me great joy and re~ieved me of much stress. Despite fine work by the co-editors in the early years, I was intimately engaged in the creation and production of each issue. Itwas taxing to live up to and build upon the standards of the first issues we published. The increasing hours needed for Open Hands cut into my other work as RCP Open Hands You give me hope n"ot to give up on the church. you~lt ~how.muehJ nu.ded~ \ ~now-! 6 coordinator which raised the question as to whether Open Hands was actually helping or hindering the RCP movement. Increased financial resources, ecumenical expansion, and the commitment of the RCP board to continue Open Hands resulted in hiring a part-time editor in the fall of 1992. Mary Jo has truly been a blessing to the magazineand to me! She adapted to Open Hands traditions quickly and brought insight~ ful new ideas and suggestions. Her organizational abilities have gotten the magazine back to a more regular schedule and have provided wider input into the creative process. She has improved upon the high standards she inherited. All this while requiring much less of my time! There were many moments these past en years when the weight and drudgery of producing another issue seemed overwhelming. Yet again and again God provided a word of affirmation to get the next issue moving along. The awards from the Associated Church Press were unexpected and deeply satisfying. However, the most gratifying affirmations have been a note scribbled on a renewal form, an extra sentence at the bottom of a letter, a passing comment in con- ersation: "I depend upon Open Hands for a breath of fresh air." "You give me hope not to give up on the church." "You've restored my faith in God-and myself! " The miracle of completing ten years of Open Hands could not have happened ,ithout the assistance and support of hundreds ofvolunteer planners, writers, consultants, and supporters. Join us on the journey of the next ten years as we persevere in bringing the good news of jesus Christ to a troubled church and world.~ Mark Bowman is a cofounder and national coordinator of the Reconciling Congregation Program and publisher ofOpen Hands. Changing Our1tame By Beth Richardson When the Reconciling Congregation Program was a year old, Mark Bowman and I decided we needed an ongOing resource for local churches who were beginning to declare themselves reconciling congregations. We seized on the idea of publishing a magazine and named it Manna for theJourney, a perfect description of what we wanted the resource to be for people embarking on a journey toward full inclusivity for lesbians and gay men. Soon after we began publishing Manna for the Journey, we received a letter from The United Methodist Renewal Services Fellowship, a charismatic group in the United Methodist Church. This organization, in its letter to Morris Floyd and Affirmation, charged that our publication's title was an infringement on the federal trademark they held on the title of their newsletter MANNA. We were informed that if we did not change the name of our publication, we would be subject to legal action. A few months later, the U.S. Patent and Trademark Office denied our trademark application for the title, Manna for the Journey. Rather than pursue an appeal, we made the difficult decision to change the name to Open Hands, which had been the title of Mfirmation's daily newsletter at the 1984 General Conference. The idea and image of Open Hands came from John Wesley's sermon "The Catholic Spirit" which was based on II Kings 10: 15: "Is your heart true to my heart as mine is to yours? ... If it is, give me your hand" (RSV). Wesley's interpretation of this passage states fi rst that Jehu is not inquiring if he and Jehonadab are of the same opinion or worship in a similar fashion. Instead, says Wesley, the question simply is, "ls thy heart right with God? ... Dost thou believe in the Lord Jesus Christ?..ls thy faith filled with the energy of 10ve?...Is thy heart right toward thy neighbor?" Second, according to Wesley, the statement "give me your hand" is a bond of faith and love and does not convey a unity of belief and thinking. Wesley concludes by saying that a person of "catholic spirit" is one whose "heart is enlarged toward all mankind, those he knows and those he does not; he embraces with strong and cordial affection neighbors and strangers, friends and enemies."l As we noted in the announcement of the name change in the Summer 1986 issue: We find this image to be particularly meaningful for the Reconciling Congregation Program and this publication. As women and men of faith, we lay claim to the promise of the church as the inclusive Body of Christ. On behalf of those who have been cast out by the institutional church, we extend our hands to those who remain inside the ecclesiastical structures and those who are now without, welcoming them to our common bond of . love in Jesus Christ. Hands joined together span divisions and brokenness, even if they do not erase them. It is through God's saving and liberating grace that we can say "Is your heart true to my heart as mine is to yours? .. .lf it is, give me your hand." In the summer of 1986, beginning with volume 2, Manna for the Journey became Open Hands.~ Note IThe exclusively masculine language is retained from Wesley's writing, as it was when Open Hands first quoted it. It is intended to include all persons. Beth Richardson was co-coordinator of the Reconciling Congregation Program from 1984 to 1988. She lives in Tennessee and is on the editorial staff of Alive Now magazine. Summer 1995 7 From Editorial Advisory Committee to Co-Editors For the first several issues of Manna for the Journey/ Open Hands, the magazine's editorial style strove to emulate the nonhierarchical, consensus-based governing style of its parent, Affirmation. No official editors were named. Instead, several Affirmation members from across the country served on an Editorial Advisory Committee. In theory, each person was to read and comment on each article submitted to the magazine; committee members in metropolitan Washington, D.C., where the magazine was produced, were then to collate everyone's comments to produce the lIedited" articles. In practice, this system never worked very well. It became apparent that most of the editing and production work was being done by Mark and Beth, Reconciling Congregation Program co-coordinators, and the Advisory Committee members who lived in Washington. Within a few issues, Julie Morrissey, who became involved with the third issue, and I, who had been helping since the magazine's first issue, had begun functioning as unofficial co-editors. Finally, with the inauguration of the magazine's third year, it was decided to abandon the pretext of the Editorial Advisory Committee and officially name two co-editors. M. Burrill and I became responsible for coordinating each issue's editing and production, working in liaison with the RCP coordinators. -Bradley Rymph A Lunch and an Offer When the phone rang and Mark Bowman invited me to lunch, my years as co-editor of Open Hands began. I worked closely with Brad Rymph, an editor by profession, who gave me a crash course in the details, terminology, and shorthand notations involved in editing a periodical. To this novel partnership, I brought my knowledge of the church, a background in Christian education, and writing and proofreading skills. As co-editors, we were not only involved in technical editing tasks, but also had input into issue themes and possible article angles. We recruited writers and wrote articles to fill content gaps when necessary. We typed submitted manuscripts into computers for ease of editing. For my part, spell check was a necessity for rapid discovery of my many late-night typos. From beginning to end, each issue generated a stack of paper six to eight inches high in articles, rewrites, edited versions, blue-line copies, and final versions. Near the end of my tenure as co-editor, we moved to a system of volunteer issue coordinators. As a theme was selected, a coordinator was recruited who then took charge of fleshing out the issue. Recruiting of writers, urging writers to meet deadlines, and first draft editing was done by the issue coordinator. Bringing another person into the loop broadened the perspective and strengthened the magazine. I learned much during my time with Open Hands-not onI in the technical aspects of journal production but in other ways as well. It was personally healing for me to be involved in such a positive way with the connections between church and sexuality. I am honored to have played a role in the life of this publication. Thanks again, Mark, for lunch and an offer I couldn't refuse. M. Burrill, a Christian educator and sexuality educator, was coeditor from 1987 to 1990. 1985 8 Open Hands Dull Gray to Semi-Glossy to Environmentally Correct For its first four years, Open Hands was printed on an unassuming, uncoated (Le., not glossy), ay paper stock. Actually, the fifth issue was printed on an uncoated ivory stock, but it was n less attractive, so the magazine reverted to gray. To enhance the magazine's display apal, a second color was added to the cover at the beginning of the third year, but the gray aper remained. ith the beginning of year five (in 1989) and the selection of its third graphic designer, the Open Hands management team decided to take a small step to the big time: a shift to a semiossy, coated, white paper and a new design. The bright paper and design made the magazine re appealing in displays and sales racks, but with environmental consciousness rapidly easing, Open Hands' staff increasingly questioned why we were not using recycled paper. This question became particularly embarrassing for me, as I was working full-time as an itor for World Wildlife Fund and had done the research to propel that organization's shift to . led paper. The Open Hands graphic designer and I identified an option for producing the gazine on an uncoated, white recycled paper. Not only did this paper exceed the recycledr guidelines set by the U.S. Environmental Protection Agency, but the ,\. paper also was less expensive than the glossy white paper the maga. e had been using. As a result, beginning with the Spring 1991 issue, O{'el1 Hands was able to shift not just to recycled paper but also to the use of a second ink color in addition to black throughout the magazine-and have a slightly reduced printing bill to boot. ley Rymph works for a consulting company in metropolitan Washington, .c. He continued work as co-editor through the Summer 1992 issue. Recognition from the Christian Publishing Mainstream In 1988, Open Hands management decided to test the religious mainstream. The magazine applied for membership in the Associated Church Press (ACP), an association of over 175 religious magazines and newspapers published in the United States and Canada. To the surprise of at least some persons involved with producing the magazine, Open Hands' application was accepted. Each year the ACP sponsors an Award of Merit competition among its member publications. In 1989, Open Hands won the Award of Merit for best /lin-depth coverage of a current issue" for its Summer 1988 issue, /lLiving and Loving with AIDS." That year, it also won an Honorable Mention in the premier category, /lGeneral Excellence." -Bradley Rymph 1987 1988 1989 OH wins ACP Award of Merit (for magazines of fewer than 10,000 subscriptions) for best "in-depth coverage of acurrent issue"-AIDS-and Honorable Mention in the premier category "General Excellence." Summer 1995 9 Amazing Times Those were amazing times, with tender dialogues (has anything really changed?) and pain and hope and struggle. The 'parts of being a co-editor and an issue coordinator that touched and/or tickled me most: • Voices ofteens reflecting on what would happen if they did or did not come out to their parents. • Lifting up the silenced, powerful, agonized voices of lesbian clergy. • Reflections on the possibilities, pitfalls, and tensions in becoming allies. • Suggestions for street theater to give would-be allies a glimpse of the pervasive impact of homophobic, heterosexist society. • A lesbian artist's healing as she contributed her own version of spiritual connectedness. Ann Thompson Cook is executive director ofthe Religious Coalition for Reproductive Choice and a member of Dumbarton United Methodist Church in Washington, D. C. She served as co-editor during 1991. 1990 Relationships and Connections My memories of the year I served as a co-editor of Open Hands are filled with people, stories, paSSion, and pain. The magazine format and editing details have faded into obscurity, but the relationships and connections I made with people, the personal stories I was entrusted with, and the deep feelings of passion and pain, both of others and my own, continue to have an influence on me and my ministry. My work with Open Hands, which was my introduction into the reconciling community, provided a positive outlet at a difficult time in my ministry. I was feeling extremely constricted in my local church at the time, and the people I worked with at Open Hands provided me with a breath of fresh air. (I have to thank especially Brad Rymph, Van Dixon, and Mark Bowman for shared laughter and new perspectives.) What I found in the reconciling community was a dedication to the gospel of love and reconciliation that called forth life and celebration, even when surrounded by many deaths from HIVI AIDS and a sense of exclusion from the church. I found great passion and deep pain. Much of this sense of dedication and enthusiasm in the midst of suffering and grief came from my contact with individual contributors to Open Hands. The story that had the greatest impact on me was "I Don't Get Baptized Anymore" by Mark King (Summer 1992 issue). His story was a painful one of searching and struggling, of being rejected by the church, of one who "(hasn't) stopped looking for God" (but has) stopped looking in church. Living with HIV, his question is: "If I have taken half my life trying to find God, why won't God take just a moment to find me?" His story and others continue to influence me as a local pastor. What kind of God are we the church conveying? When will we rise above fear and prejudice to be true to the gospel of love and reconciliation? How can I help my church and the Church develop IIopen hands"? My experience with Open Hands is one that lives on as people, stories, passion, pain-and as a call to do justice. Betsy L. Halsey is a United Methodist clergywoman serving in the Baltimore Washington Conference. She served as co-editor during 1992. 1991 1992 Betsy Halsey co-edits with Bradley through Summer' Mary do Osterman begins as part-time editor in Fall. subscribers OH goes ecumenical. Anationaleditorial advisory corrvr '. tee is formed, with representatives from each progra:" It meetsin Chicago in fall to plan first ecumenical issues. Open Hands 10 'e Honors In 1992, the ACP again honored Open Hands-this time by giving it the Award ofMerit for "General Excellence" among magazines with fewer than 10,000 subscribers. The judges praised Open Hands ,as IIan exemplary publication because of its courage. It provides a valuable sere to an element of the population o may have no other publication to ,"hich to turn." -Bradley Rymph. Nolt,: .,qep Iuu cIA.opped it6, ~~wzar;a~wiLlI, {ewu tIuzn Vf)OO~and~ w.iIA nuYle,. We, 1e, now. ~wiLlI, tIte, '~" m~~! -~ From Co-editors to One Part-time Editor The year 1992 was a momentous one for me! In February, I moved from Chicago (where I had lived for twenty-nine years) to the Denver area. By the end of the summer, I was still searching for the right ministry where I might contribute my skills and my commitment to a more inclusive church and world. Open Hands had been a significant part of my life since the first issue appeared. In my education work with local churches and other groups in the Northern Illinois Conference, and through my outreach work in the Kinheart Women's Center, I had used articles, resources, and liturgies many times. I had written several articles for the magazine and helped plan two issues. When the ad for a part-time editor arrived in my mailbox in Colorado, I immediately said "Yes!" This was what I was waiting for! Mark had devised a rather detailed application process, which as I completed it, just increased my interest. I reviewed about thirty issues of the magazine (I had them all!) and then critiqued three more closely. Looking at Open Hands as its would-be editor, I was even more impressed than I had been through the years as a reader! I could see the strengths. I could also see ways I could contribute as its editor. Then came the telephone interview. Mark's questions were thought provoking-and I had a great time answering them. When the call came several weeks later, I said "Yes, when do I start!" Several challenges awaited me immediately: creating a new ecumenical planning process with a brand-new advisory team, planning and editing the first ecumenical issue of Open Hands (Winter 1993), and putting a planning and publishing schedule in place that worked for the various people now involved with the magazine. I also knew that Mark and the RCP board wanted me to take most of the magazine responsibilities off Mark's hands so he could devote more time to general Re p work. Working long-distance with Mark and our designer (both based in the Chicago area) and with program coordinators and advisory committee members scattered all over the country has slowly evolved into a comfortable process. As we finish our tenth year of Open Hands publication, I'm off and running on a new set of challenges. (See editorial on page 27.) Mary /0 Osterman began as editor with the Fall 1992 issue. 1993 1994 1995 Summer 1995 11 Jssue Coordinators 9<eminisce Collaborating on AIDS Issues When I first heard about Manna for the Journey/Open Hands, I had three reactions: a. The church will never take this seriously. b. It is about time those committed to justice issues did this. c. IfMark and Beth are involved, it must be good. I followed these reactions with a commitment to support the new magazine with a subscription, personal support for its founders, and writing for the magazine whenever possible. My life in the church as a gay minister with HIV has obviously been turbulent. Open Hands has been a light in this darkness. At the time of its emergence, I was struggling with my continued relationship with the church as I became an early IIAIDS activist." There were a few of us back then and the church would have wished us away. We stayed and Methodism eventually came on board. How many lives might have been saved if the church had born honest witness to this calamity? When I was invited to help coordinate each issue on AIDS (IiLiving and Dying with AIDS," Fall 1985, and IlLiving and Loving with AIDS," Summer 1988), I responded eagerly. I love reading the magazine, but the opportunity to put ari issue together collaboratively and to learn how much suffering and joy people in the heartland are experiencing in an AIDS context-in spite of and because of the church-was one of the more fulfilling endeavors of my life! I hope the epidemic finally turns a corner so that another, more positive issue, would be justified. It might be entitled: II Government Admits to AIDS Cure/Church Apologizes to Martyrs." Open Hands has helped to reinforce my beliefs and strengthen them when the church has often been an alienating force. When I was invited to write an article for a recent issue (Spring 1993), I was in a time of struggle with the denomination. Open Hands and its editor helped me put my witness concerning AIDS in perspective rather than in exile. At a time when terrorism becomes homegrown, poverty and hopelessness escalate in our cities, AIDS spreads deeper and deeper into the very fabric of our society, and the government takes out a contract on America, it is heartening to know that magazines like Open Hands, and welcoming congregations that support it, exist. Jeremy Landau, who lives in Santa Fe, New Mexico, was the founder and executive director of the Rural AIDS Network. He is a photographer and health care advocate. Photo: lain Boltin Expanding Family Images I was honored to be asked to be an issue coordinator for IlImages of Family" (Fall 1989), and even more so to be working with Bert All. We each had our own circle of contacts which provided a wide variety of resource persons. I don't know how long ago Bert knew that he had AIDS,'but he was a trouper and a participator in everything his strength would allow right up until his death last fall. Homosexuality was not as openly discussed ten years ago as it is now. The Claremont United Methodist Church had been providing a support group for families and friends of lesbians and gays since March 1984, largely because Marshall Brewer had just come out to his parents. When Marshall and John Calvi were united in love, with a marriage ceremony by a Friends Meeting in Vermont, their story became an article in Illmages of Family." It was also fun working with John Cobb and Will Beardsley on biblical images of the family. Our church subscribes to five issues of Open Hands which are available on the literature table. In May 1993, the congregation, by a 75 percent vote, became a Reconciling Congregation. Who can say in what ways Open Hands contributed to this welcoming stance? Lois Seifert is a retired diaconal minister/Christian educator. She and her husband, Harvey, live in Pilgrim Place, a retirement community for religious workers in Claremont, California. They have three daughters, one ofwhom is a lesbian who didn't come out until after Lois had started the PFLAG support group. Lois says, "If only I had known while she was in high school what I understand about homosexuality now!" 12 Open Hands ___ .i1lg Sexual Ethics eciated being asked to coordinate the sexual ethics "nter 1989) of Open Hands. I had been heavily involved _ "Jesus. :;21Uality issues in Lincoln, Nebraska, in my association with on Human Sexuality, but had not been very involved dnds of issues since moving to Denver. This was an ---.-,. ..... nity to contribute something more to the movement, . seminary training as well as interest and experience enches" during those Nebraska years. ember feeling somewhat daunted by the task of findwho could and would write short articles, even though written books on the subject! I once wrote that deal"th the issue of homosexuality puts in focus what a 's real sexual ethic is. I would now broaden that to say Ie area of sexual orientation does this. _nk that reflection on ethics from the gay/lesbian/biexperience is important for our community to do, but S important for the larger community and, especially, "stian community. I appreciated working with Joanne -ery much, as well as with Brad and Mark, and hope we mething helpful to the movement with this issue. e and I have long felt that the Reconciling Congregagram and the communication channel of Open Hands .. important in the movement towards a more inclusive " erse church that welcomes the gifts of all who seek to oe, a United Methodist minister on leave ofabsence, works in the software department ofan environmental monitoring company. Maggie, an M.Div. student at Iliff School of Theology, works at the school and at theColorado Council ofChurches. They are active at Warren United Methodist Church on Capitol Hill in Denver. Maggie is currently a board member ofRCP; Ben has served on the board as well. mmer 1995 ! t:i~~ ,.~t..¥~ ~~::~.~ Explori1lg Bisexual Issues When Mary Jo Osterman and I were invited to coordinate the bisexuality issue (Fall 1991), I wondered "Why me?" I soon realized it was a fine opportunity. For several years I had been co-leading educational workshops on sexuality and homophobia as a volunteer for the Kinheart Women's Center, so it wasn't exactly a new topic. However, I was becoming aware that I needed to do some more study and thinking about bisexuality to better answer questions that came up in the workshops and to clarify my own thinking. Here, in Open Hands, was the perfect framework around which to organize it all, complete with deadlines! I could do something I already intended to do and contribute to the welcoming movement at the same time. Part of the excitement of working on the magazine was the intellectual stimulation and engagement with Mary Jo as we shared and processed information together. We spent many hours sorting through issues, deciding which ones made up the core Open Hands should address, and working through our overall view of sexual orientation to incorporate additional information. Part way in, we realized the bisexuality issue was likely to be controversial to our readers, so we offered to do a pre-publication workshop for the Reconciling Congregation Program board (at that time, the sole publisher). This gave me a head start on organizing the material for workshop presentation and getting feedback on it. I received an extra bonus when two bisexual people close to me asked to see the completed magazine as information for their own journeys. One of them was newly out and the other was just beginning to come out to herself. Both found it useful. I am also reminded of how important Open Hands is when I learn that PFLAG (Parents and Friends of Lesbians and Gays) groups, seminary discussion groups, and others have used it. I don't know of any other publication that provides this kind of solid, topic-focused information in accessible language. Congratulations to all of us! Caroline Presnell is a member of Wheadon United Methodist Church, a Reconciling Congregation, in Evanston, Illinois. She serves as a member of the Advisory Committee of Open Hands and has written several times for the magazine. 13 Bill interviews national welcomingprogram leaders Judy Bond, Mark Bowman, By William Calkins Bill Capel, and Ann B. Day. "The courage ofsome churches is inspiring, " Says Ann B. Day, coordinator for the National Open and Mfirming Program of the United Church Coalition for Lesbian/Gay Concerns. She cites Central Congregational Church in Topeka, Kansas, as an inspiration in the face of the Fred Phelps phenomenon. Phelps and his family/congregation picket all over the country at funerals for people who had AIDS. They visited the twenty-fifth anniversary celebration of Stonewall in New York with signs that said GOD HATES GAYS, DEATH TO SODOMITES, and GAYS DESERVE DEATH. /lForcefully hostile as he seems to be, it's easier for others not to get involved, " Day says. However, Phelps hasn't slowed Pastor Don Miller and Central Congregational from actively witnessing in the face of that hostility. The Climate M ark Bowman, national coordinator of the Reconciling Congregation Program reflects that /I Over all, gay and lesbian issues don't receive as good a hearing (in the United Methodist Church) as they did ten, fifteen, or twenty years ago." On the other hand, he notes that the number of RCs continues to grow. /lOne of the gifts of the Reconciling Program," says Bowman, /lis to point out that the church has been asking the wrong questions about whether you can be gay and Christian. The right question is: Can you close the door on thousands of people, whole groups of people?" The climate in the ELCA (Evangelical Lutheran Church of America) is mixed, according to Judy Bond, coordinator for the Reconciled in Christ program. A second draft of a study on sexuality is currently Circulating among church bodies. The response to the first draft was so hatefully anti-gay and lesbian that "some of the ELCA staff required counseling." The current draft is still not conservative enough for many, she says. The negative reaction to the study, however, II awakened all those congregations who said 'we don't agree'. A lot of the persons in Reconciled in Christ congregations were distressed and discouraged by the intensity of the response. One of the bright lights was that a group of folks brought together a reforming church conference." Seven hundred individuals addressed whether reform was actually possible in the ELCA; the conference seemed to breathe new hope into the movement. liThe Sixty-two More Light Presbyterian Churches," according to Bill Capel, co-moderator along with Virginia Davidson, of the Presbyterian Church (U.S.A) More Light Churches Network (MLCN), "are just a tip of the iceberg. Many churches are not willing to state that they'll ordain a gay or lesbian elder (lay leader). We have many more welcoming congregations than are officially declared More Light." More Light Churches are actually in disobedience of denominational policy when they elect gay and lesbian church elders. The climate in the United Church of Christ is a beacon of hope for us all. The UCC national administrative body, or General Synod, voted to be open and affirming in 1985, the only denomination related to Open Hands ever to do so at that level. One hundred fifty-eight local churches and nine UCC Conferences also have open and affirming resolutions. "Welcoming churches' willingness to make connections with what they say and then do are the key to powerful witness," says Day. Ecumenical Connections Originally intended as a resource for United Methodist Reconciling Congregations, Manna for the Journey/ Open Hands served that audience for seven years. However, Bowman notes that from the very beginning some subscribers were connected with other denominational welcoming programs. Part of the reason the magazine went ecumenical in 1993 was economic. "Quite frankly," says Bowman, "we needed a broader base of support to sustain the magazine into the future. At the same time, it was becoming clearer ilia the different welcoming programs we" on a common journey and needed ~ support each other." Ann Day was excited when the decsion was made to turn the magazine in an ecumenical publication. Day refle that Open Hands is "an invaluable too to understand what's going on in othe denominations' comparable programs. We don't have to re-invent the whee We can benefit from their experience. The Open and Mfirming Program gives new welcoming churches a one-year subscription gift to ensure that they start out "plugged in." Bill Capel says that all of the board members of the More Light Churches Network use Open Hands as a tool. It is "where we come to terms with ecumenical things." Judy Bond agrees that the magazine provides a sense of a whole interdenominational sweep. "We are working on the same issues and none of us are alone out there. As we hear a more strident conservative movement, it helps to know we have partners in this struggle." Bowman concludes that in addition to being valuable to congregations, Open Hands serves as a personal resource, especially for individuals in smaller communities who are isolated from groups of like-minded people. The magazine helps them feel connected in a climate where many doors are still closed. T William Calkins, M.A., formerly an educator in the Presbyterian Church (U.S.A.) has also been heavih involved in the United Methodist Church and currently participates in education at Sixth Avenue United Church of Christ in Denver, Colorado. 14 Open Hands J;{)-m IAOtor!tlIl Ar:;udfoe to-Deep 8m/atlu; I have long been active in peace and justice issues at all levels of the Presbyterian Church,U.S.A. and its predecessor. In 1976, I made an aggressive effort to inform my ignorance (and prejudice) regarding homosexuality. The more aware I became, the more I saw the many parallels between racism, sexism, and heterosexism. Since the decision in 1978, which made ordination of homosexuals all but impossible, I have worked to educate others and share my own journey from "Victorian" prejudice to deepempC;lthy. When Open Hands became available, my husband and I immedi~ ately subscribed. It has become another valuable tool in educating and sensitizing the dominant majority of the church. I am often surprised at how few Methodists are aware of this · very good publication. _ 9hcrlel( W. De l-/o-ritlj uer 1995 15 Gospel Visions for our Otl: A AtJ-jJhetc'O qUic/e and Justice Work l?e(Jo-ming OuwjJo-/ten Ad()(}OaiM and Co-fflJJanl()n~ The 1984 General Conference of the United Methodist Church, which John attended as a clergy delegate, revealed to us first hand how firmly the church is bound by a spirit of fear about sexuality and about people who are perceived to be sexually different. Following the Conference, we were embarrassed and saddened by the inability of our denomination to embrace even its own sexual minority members, preferring instead to conform to the prevailing cultural norm which allows and promotes prejudice against sexual minority persons. Into this atmosphere of fear-and from deep within the church itseli-came Open Hands. It came addressing the fear, comforting the victims of that fear, and demonstrating that a breath of change is blowing that will eventually drive away the fear and lead the church back to faith. Open Hands has been at least partly responsible for our becoming outspoken advocates for the full inclusion of sexual minority persons in our Oregon-Idaho Annual Conference and for encouraging our church to become a Reconciling Congregation with an ordained lesbicm. UMC minister as our co-pastor. Mostly, however, Open Hands, provides us and our sexua:. minority companions with "manna for the journey" towards full acceptance of lesbigay persons. And, since Open Hands has become an ecumenical publication, it has helped us to expand our interest and work across denominational lines. cfo-hn Siah()}{e6erteJ> ao--jJMto-rolJrletanola Peaae Co-mmuntft( Un{ted JrlethodtJ>t Chura/z, areaona{/cng a(}fl gregaf[o-n {n Pwt!and Oregon. hteJ> dr:reato-r ola Jrletanola mefu"S'trt( Im01J.fn M Pennata! .,;;/!rm wh{ahjJuM~1ze.g re.f(}Urae.f Ib-r jJarentf who-aregnel/eng the death o-!aaheld. Sihe eJ> awo-a mem6er o-!the !(}(Ja! Jrletro-jJo-!ctan Communtft( Chura/z, where ~he eJ> we!ao-med andena!udeden ~jJete o-!the !aa! that ~he {~hetero-~eKua!! Co-mjJanio-n The journey for justice necessitates traveling through many dark nights of the soul and facing many seemingly insurmountable barriers. Open Hands serves as our prophetic guide and companion in the struggle for Christian inclusiveness and caring. As Martin Luther King Jr. reminded us, too often the church has served as a taillight rather than as a headlight for justice. In regard to gays and lesbians, the church has provided almost no light at all. Open Hands, however, has chosen to ignite a candle of hope rather than simply to curse the darkness. Having fought in the civil rights revolution, and having seen the church and society finally beginning to change, I do believe, deep in my heart, that ultimately the church will repent of its anti-lesbian and anti-gay stances. Someday we shall overcome-and when we do, we will remember the faithful and fearless witness of Open Hands and all those who made it possible. Dona!d 8. JrleMer hM 6een re.f{dent 0/ -5)!tI! Siah(){)/ ol7Jzedogt( {n Denver; Coio-rado; Ib-r the/1(1-2t !(}Urteen t(ear~. Autho-r o-!~ex 600-h, he ao-edtfed Caught (n the Cro-~~I/:re: f..Ie!p{ng ChnJ>teaM De6ate f..Io-mo-~eKua/ctl(. Do-n sat(~, ' 17o-t on!t( am -5) an o-rtg{na! ~u6~or{6er; 6ut -5) 6e/ceve -5) have readevert( eJ>~ue/ C09ROWReI!e(JW Congratulations on your 10th year anniversary! We celebrate with you! Our recollection of Open Hands begins when the magazine went by the name Manna for the Journey You have "come a mighty long way"! The magazine has been an effective resource for the church as the church continues to engage in dialogue about homosexuality, ordination, and other attendant issues. Open Hands has also provided helpful information about the Reconciling Congregation movement and similar movements in other denominations. Thanks for your good work! -7Jze Cfenera! Co-mmeJ>Non on the Sitatu~ and Role olWo-men, Untfed JrlethoriM Churah 16 Open Hands 'arher,g {)-tl thecfourtlet; emember when an announcement for Open Hands first came across my desk in 1985. -rngspan Ministry at St. Paul-Reformation Lutheran Church and the local chapter of rans Concerned were gearing up to actively promote LC/NA's "Reconciled in Christ" am in the state of Minnesota. One of the questions facing us was how to keep congre:--..5 engaged in dialogue and ministry with lesbians and gay men...once they had ob~heir ruc status. It occurred to me that we could offer a complimentary first year ..ption to each congregation as they achieved ruc status. I believed the magazine serve as a small "thank you," and that its articles could support, encourage, and ge congregational members to continue stretching and growing in their understandut ministry with lesbians and gay men. I was absolutely right, as it turned out. en Hands had a way, not only of supporting and encouraging us (especially with its jp resources) but of challenging all of us. The issue on bisexuality (Fall 1991) chal:hose of us who were gay or lesbian to be inclusive of our brothers and sisters whose . differed from ours. We had spent so much energy challenging the church to accept ~o be inclusive of us that it was a powerful experience to be challenged on that same .8 _ not often pause to reflect on the blessings of people, places, and events that God across my path. But on this 10th Anniversary for Open Hands, I would like to think Tas God whose hand prompted the appearance of this publication ... and that it was UAly Spirit that nudged us all to consider the many questions which Open Hands before us . Thank God for this wonderful blessing in our common lives together. Leo poses wit h Squeaker, Who is not impressed by an y of Leo's commitments that take him awa y. flUlJZh Io-r the 1II()tltla! .d!eo-7readwaI( 6egan lu~ mtntstrt( wttlz gal( and !e.g6tan fleo-fl!e twentt(-Ifve t(ear.2 ago-and.2flent rxrer lza!10-1 tlzo-.2e t(ear.2 a.2 mtnt.2trt( a.2M{Jtate Ib-r tlze Wtng.2flan 1fItflt'.2trt( 0-1 9t. Paul-Refb.rmatto-n .d!utlzeran Cizurolz. I-Ie no-w d{rect.2 aro-gram fb.r tlze 1fIeilneaflo-!c'.2 9alzo-o-! ric'.2trtat, eil .2Uflflo-rt 0-1 q .d!'BJ.2tudent.2, stall, laau!tt(, andtlzetr l'amt!c'e.2. Manna for the Journey came to us just when we needed it in 1985. The More Light Churches movement in the Presbyterian Church was seven years old and had just received its first big blow. The high court of the Presbyterian Church had just declared it illegal for a Presbyterian congregation to welcome lesbian, gay, and bisexual folks into the full life of the family of faith. The ban on our participation now extended to the local church as it included the lay offices of deacon and elder in the local congregation. Our newsletter, More Light Update, focused on the political, ecclesiastical, and theological battles in the Presbyterian Church. What we needed was another medium to emphasize both the broader and the more intimate needs of lesbian, gay, and bisexual folk and their families and friends as they pursued their daily lives in the context of their faith. This was Manna for the Journey-later to become Open Hands offering vital manna. From the beginning you have been outreaching across our denominational barriers and boundaries, welcoming us all into the inclusive church that stands as our goal and our vision. Thanks for the manna! Thanks, Open Hands. cfame.g D Ander.2o-nlzCL.2 6een Co-mmuntaatto-n.2 9 ecretart( Ib-r RM6t(tert'an.2 fb.r fo6tan &-qal( C()-flaem.2 .2eilae / () gO. He ai-2O-.2erve.2 CL.2 edtto-rfou6!c'.2lzerMP .d!qc~ mo-ntlzltt 1fI0-re Ltglzt U;zdateJan e'.2 CL.2.2(){Jtate dean andrMM.2o-r til tlze 9alzo-o-!MCo-mmuntaatto-n, ~nfb.rmatto-n, and.d!{6rart( 9turic'e.2 at Rutgm. .3 'REAK TIME: As Chair of the President's Select Committee for Lesbian &. (;-oy Concerns at Rutgers. jim works with many lesbian. gay. bisexual. and r'onsgender students. faculty. and staff 17 ~er 1995 01-1: An Alternative Clzn-gtlan RMjJon.fe "Homosexuality is incompatible with Christian teaching." Before these words found their way into The Book ofDiscipline of the United Methodist Church, they were already the theological justification for exclusion of gays and lesbians from ordained ministry, as well as from full acceptance within the Christian community. Open Hands became for me an alternative Christian response in this dialogue. I believe the magazine and those committed to its publication have been the most prophetic voice in the United Methodist Church on this issue. The church will one day recognize Open Hands and those who have been its voice in the same way it has needed to give thanks for those who opposed the religious justification of slavery and the exclusion of women from the ordained ministry. Open Hands has been a primary resource for me to share with so many persons on a spiritual journey who have been invited by the church to journey elsewhere. My ministry would not have been the same if I had not had such a theologically sound and grounded resource. fAoki .;;i? W(){){./.g t:g ciL:gtnd .fujJerintendent 0/the /)1 o-rthem D t:gtrid ol'the /)1 ew 8ng!and Annua! C oni'erenoe 0/the Uuted 1r'Iethodi.ft Church. 9he U:IJ'M in BangO-I; 1rlaine. HAPPY FAMILY: Cody and Julie Maria are co-parenting Julie's two sons. Russell and Dallas. HOLY UNION RECEPTION: Cody Emmett (Jeft) dances with her mother. Sue Brown. at Cody and Julie's March 2B. 7992. reception. 01-1: .f..IefjJ.f 1rIe ~7izem Antlwtl/f Open Hands would have all United Methodist chur be reconciling congregations. So would I! When I firs s scribed to Open Hands, my Methodist church in so . west Denver was studying the issue of gays in the chure . I had just found out I had a teenage daughter who was a lesbian. I don't go to that church anymore, but I want to keep loving the people there...even the friend who said it was okay for my daughter to be her daughter's soccer coach, but it wasn't all right for her to be her Sunday School teacher. It is hard to understand people with homophobic attitudes, but Open Hands helps give me the ability to try to love them anyway. Open Hands has been the one magazine I read from front to back. Thank you and keep up the good work. 9 ue Bro-wn, Nxtt( t(ear.f o-!d, o-wn.f her o-wn 1r'Ier!e /)1 o-rman C rwnefitJ 9tudio-. 9he t:g a jJMtpMl'dent o-t Uuted 1rlethodL:gt Women anda I-/umanitart'an Award reNjJt'ent. 9he taught 9undat( 9 ohoollOr twentt( t(ear.f and WM (}fl the Pa.fto-r-Part:gh 12elati(}fl.f Co-mmittee lOr Nxteen. 9he hM t/)}(}daughter.f, o-ne o-twho-m hl2fljJen.f to-6e .ftratglzt. 1rIafang a / gO 0 'Jurn My wife Janet and I had been members of Presbyterians for Lesbian and Gay Concerns (PLGC) for many years. In 1978, at the General Assembly of the PCUSA, I voted for the ordination of gays and lesbians. I had changed my mind 180 degrees after a great deal of biblical study and reading all the resources I could find at the tline. A good resource like Open Hands was too good to pass up. I have kept every copy. It is lonely working toward full membership and ordination rights in the UMC and PCUSA. Open Hands has continued to keep us in touch with our other sisters and brothers. When Janet and I started on our "journey" toward human rights in the secular community 'and ordination rights in the church community, our two sons were in grade school (eight and six years old). Now, they are "open and affirming" adults. DtliHd R. Wrightre.fi!Jnedht:g jJMfo.rate aimo-,gt t/)}(} t(ear.f ago-. I-/e n(}/)}p(}()1.de.f olllidoare I'o-r ht:g grand.f(}fl, /)}(}rh again.ft the Mn.ftant anti-glJ.t( ri!Jht.f ifutiatilJ'M in WMhingfo.n .ftate, do-M mo-re /)}(}rk I'o-r P d!qc and .f[mdar eoumeniOaigro-up, and.fM!he!;7.f keejJ the he.f6t(tert( o-t geatt!e aware that the ohurch Wi!! ohange it.f v-iew (}fl ho-mo-,geKuaittt(-.fo-medlJ.t(. PLAYTIME: DaVid notes that his grandson. Jesse. will be the third generation Wright without homophobia in his family life. 18 Open Hands Manna for our faith J;eg/z Fine K:ndltn!J en Hands has been a great witness to faith. It has helped me know, appreciate, and eroic persons who believe in God's presence in, and hope for, the church when the has refused to believe in God's people. I often recommend Open Hands to my ·s at Randolph-Macon College where I teach a class on Religion and Sexuality. unes, particular articles have been required reading. PJways, Open Hands has been a Ie resource for students' research. It has helped to prepare students to dissolve prejuexpand minds, and be ready for open and constructive dialogue with openly gay and . persons. It has also been invaluable in trying to establish a "reconciling congrega-ganization" in my area ?s well as beginning and nurturing an Affirmation chapter. . ISsues on "Church on a Journey toward Sexual Inclusivity" (Winter 1995) and "Camlistries with Sexual Minorities" (Fall 1994) are magnificent. Their practical help and commitment to a vision of faith have been like fresh pine kindling added to a slow g fire which had begun to crumble to glowing embers. U '71m i.2 a (/trginia Un ded 1iIethodr.djJMto-rieduaato-rires'earcher who-nurtures' the IJ-iS'io-n 0-1aahurch f'o.r all 'S' anddaughterS'. Journe4S Open Hands was given to me as a gift-and what a "gift" it has turned out to be. After that first year, I was hooked and have subscribed ever since. In turn, I give Open Hands to friends as a gift. I attend rural churches and Iknow that most of the people I worship with are homophobic/racist. As I read Open Hands, I feel I am worshipping with friends and "family" in an atmosphere of complete love, as Jesus taught. Writers for Open Hands keep confirming that Jesus does truly love us and that we are not sinners because of our orientation. This is very 'trenftlz Irrr ourJoartler and Wo-rk e Yorks have always been human rights activists, believing in inclusiveness in all What a shock to hear that the United Methodist Church is not totally inclusive. ediately began to work towards the goal of inclusiveness at all levels of the UMC. our homosexual brothers and sisters not to be recognized in the "safety" of the seemed totally unacceptable to us. Our work began back in the 1970s and contin·his day, sometimes with a lot of heartache and frustration-but we cannot let top us. en we heard about the plan to publish a magazine, Manna for the Journey, we ectately subscribed. It gives us strength and courage to continue as we read the scriptures, litanies, etc. It gives full meaning to life. We continue to work with congregations who are studying the idea of becoming "Reconciling Congregaand Open Hands gives us courage to continue this ministry. We eagerly read every 0: Open Hands and circulate it among friends and family. We see our task as :g seeds, giving God the chance to harvest ultimately. We read in the Talmud: e work is great, e day is short, The laborers are sluggish, e Master is insistent. are not obliged to complete the task. e:ther are you free to desist from it. atulations on your 10th anniversary. Keep up the good work! tforll is' a retired Unded 1iIethodr.'S'tjJMto-r andf'o.rmer cit'S'tnd S'ujJerintendent. S}andt( f/o-rll t'S' a retired '/OilCher who-t'S'res'entlt( ¥jJo-tnted6t( the W o-metz J. D iIJ-t'S'io-n o-Ithe Qeneral g o-ard0-1Q l0-6al 11Iint'S'~''le {..(1iIC as' an advocate f'o.r Unded IJ1 dio-nS' C o-naernS'. f...Ier artiale 'geMming a Reao-nailing -eJWe' aan 6e f'o.und in S}ring / () gg,!fqe . / 2 important to me. C arlene ges'S'er.; liveS' in 1iIaine wdh her jJartner. 'flter.; are no-! M active as' thet( uS'ed to-6e o-r wt'S'h ther.; ao-uld6e, 6eing limited 6t( jJht(S'faalcit'S'a6ildieS'. C arlene S'at(S', ' DjJetz f...IandS' reallt( 6rightenS' mt( dar.;.' THE YORKS: Ralph and Sandy York have been human rights activists for over fifty years. mer 1995 19 In 1985 I was actively involved in the Wilshire United Methodist Church, having recently moved to Los Angeles from central Illinois. At that time, I was going through my own coming-out process, attempting to reconcile being gay with my Christianity. Open Hands assured me that I was not alone in the struggle to remain in the church as a gay man. It has also helped reinforce my understanding of being a Christian in the world today. We are called to be healers, leaders, and agents of change in a troubled world. We are called to bring the good news of God's love for everyone into our local communities and ultimately change people's lives. Open Hands, as well as the Reconciling Congregation Program, give me hope for the future of the United Methodist Church. Frankly, it is very difficult to support the worldwide United Methodist Church when its positions are so unwelcoming to many people. B0-6 :Jicklin, wlzo-.§e untie andgrandlatlzer were 1rletlzodid minider.§, wa.§ 60rn andrearedo-n tlze larm in Central 01!cnoi.§. At Wc!.§lzire United 1rletlzodc"S't Clzumlz Ize IzM olzairedtlze i!.nanoe oo-mmitiee andadmtnt"J>trattiJ-e6o-ard Iza.§ .§eru-ed on PMto-r Pt2rt"J>1z !<?elatiom, andIza.§ tauglzt adult [;Junda!( .§olzooloIMM.§ ou-er tlzeta.§t ten e;ear.§. go/Me ~rthe Pain During the summer of 1985 the first issue of Manna for the Journey arrived. During those years I sought all the helpful resources I could find. I was filled with confusion and pain as I faced the wrenching dissolution of a twenty-five year marriage. I feared rejection by my children and disgrace in my local church. I was terrified by imagining being fired at work. This was a dreadful period in my life in which I faced the reality: I am a gay man. Friendships developed to sustain me and gave me the strength to become a sustainer of others facing similar problems. My journey toward wholeness continues. I credit Open Hands as a very valuable resource that I have used and shared. Diok B urdo-n t"J> aolerge; mem6er oltlze Drego-n -0dalzo-Conferenoe o-Itlze United 1rletlzodc"J>t C lzumlz o-n Izo-nora6le locatio-n. Rtor to-Ieau-tng tlze aoitiJ-e mtnt"J>tre;, Ize .§eru-ed a.§ a United 1rletlzodc"J>t mt"J>.§ionare; to-Brazt! and Zaire, a.§ wella.§ tado-r olu-ariou.§ localoo-ngregatiom tn izt"J> Conferenoe. f..Ie t"J> ourrentle; amem6er o-Itlze B oard 01Cizurciz and [;Jociete; fa reoo-nOl!cng 60ard) and amem6er 01 (AiUiJ-er.§ite; Park United 1rletlzodat Clzumlz fa reoo-nOl!cng oo-ngregatio-n/ 17{f 1rlatter the 7dle, gtill 1rlanna Growing up, everything I learned of faith, I tried to deal with as I was able a the time. It made for some interesting stories . Sunday School teachers struggling to teach could not seem to understand my concerns. I did not. I just knew something was tragically wrong with the way we ac~ out our faith. As a child, I could not e>_plain my feeling. Now, older, I try. I was waiting for Manna for the Jou.: ney/Open Hands. In a way, the theft " the original title is symbolic of what I a ways knew was a perversion of the gospel spirit. From the first issue, I have thanked the Lord and prayed for your prophetic witness. I have often used stor'es from your journal in my sermons. Fo ks who might never have heard truth spoke with your open tones have been deep""; touched in spirit by your word and world. I am privileged to be allowed to contribute my small gifts to an endeavor so filled with courage, compassion, and faith. No matter the title, your journal has ever been manna for my journey, a manna I try to share. -Allan A . 1rlifJhaud 1rlanna When 1rlr Chumh Jatfed 1rle I first subscribed to Open Hands a few years after learning that one of my daughters .s lesbian. It was a lonely confusing time for me. There was little information available 0 homosexuality and most of it was negative. It was the first time my church failed me _ time of need. To have such a resource was truly "manna for my journey." It helped me my journey of understanding, acceptance, and love-not just of my daughter, but of all H. gay and lesbian sisters and brothers. It helped move me from a parent in the closet to ~ activist. Open Hands today remains a primary resource for me. The personal stories cor. tinually rekindle my calling to be a voice for those who are unable to speak for themselves The articles expand my knowledge and provide inspiration. It is an excellent resource: r those who are tired of the "party line" spread by "Christians." I often recommend it .. those seeking a broader pOint of view, especially parents who have gay or lesbian childre~ dr.! l/enner t"J> tlze mo-tlzer 01tlzree, grandmotlzer o-Ilour, a local P7.d!A Q oo-nu-ener, a Ia!( leader at J ift! United 1rletlzodc"J>t Clzumlz tn Bur!cngto-n, l/ermont, andtart oltlze .§tea/zer';' 6ureau 01 Dutrtgltt l/ernwnt on organization Ib-rgae; and1e.§6ian e;o-utlz/ 20 Open Hands ~ 'PI l/oloe from the C!o-~et a gay man who is an elder in the .:ethodist church. Therefore I ask . name not be used. I first subMannafor the Journey because ember of Affirmation and wanted up with all that was going on in ch and with what was going on .. friends. I also wanted to receive port of welcoming United Meth!'lurches. Open Hands has influ.r:lY faith journey mostly by giving ngth and courage, through knowthere are others on the same jour15 especially important now with .: wing at work both in church and -AnOftt;mo-u.g ~ndJ 9u~talnlng, 11urturlng 5,'0{. roe 01~nlb-rmatlo-n en Hands, from its beginnings to resent collaboration with other denations committed to inclusiveness, been a sustaining, nurturing source e.pful information. It is not possible to se a favorite issue. We read them, e them, and are indebted to them as o what Mel calls our primary avoca....'1 retirement, which is to work and for the day when all churches and agogues will be truly inclusive. ~'n Wizeatlet; c'.g aretc'red Bt'S'lzo-fl o/tlze Uuted 'izodift Cizuraiz. I-Ie and .;;:t:u(Jc'!e Izal}-e tlzree tk t;o-unge.gt 0-/wlzo-mcfo-Izn, .glzaredlze'S' .game:"~' eI1tate(}n wdlz tlzem c'n Decem6er / () 72 c,. ,,~ then, tlzer Izave wo-rkedI'o-r o-flen and aI//:rm·(UlOft.g amOftggar andMn-gat; fler.go-n.g c'nNde llrclz M we!! M o-ut. 1rluclz o-/tlzec'r c'nvd~IhM 6een wdlz P7.;;:t:,Aq a.g a memo-redtowho-deedOft 1rlarclz 2 I, / () g4 '1lffier 1995 A l/oloe fro-m the C!o-~et When I first subscribed to Manna for the Journey (predecessor to Open Hands), Iwas both deep in the closet and a church professional. In fact, this was the first publication related to homosexuality I had the courage to subscribe to. I felt it was "safe" since it had a "church" connection. Very quickly, Open Hands became the one solid and reliable, yet not overly scholarly, publication I read regularly. It helped me know that it was okay to be gay, in the church, and employed by the church-all at once. It also helped me know that in all these respects I was not alone. I have so appreciated both the biblical/theological resources and the liturgical/worship resources this publication has provided over the years. The former have deepened my understanding of what the Bible and our Christian heritage and tradition have said on homosexuality and related issues . The latter have helped me personally to feel affirmed in my spiritual journey as a male in the church who is both ordained and gay. I believe more strongly now than ever that God created me as I am, that all of God's creation is good, and that I am God's child and fully a member of God's family. At the same time, I have never been part of a mainline congregation that accepted me as I really am. Unfortunately, that has happened only in my MCC congregation. Nevertheless, I journey on, more and more certain that God loves me completely-regardless of what my church says. -A nOftt;mo-u.g Provides R~(}{jfo~ Ib-r oar Ongo-lng IJrlllU'gtrl~ When Open Hands first came out, we had just moved from a church which was a Reconciling Congregation to a church we were sure had never heard of the idea. We needed this magazine to keep us in touch with the ongoing struggles against homophobia and to nourish us with hope in the future. When our new church began to study the issues of heterosexism in 1987, the magazine became a crucial resource to those persons advocating for RC status. Since our church declared being a ReconCiling Congregation in 1988, Open Hands has become a sustaining irifluence and a breath of fresh air to the gay men and lesbians, bisexual folks, and straight persons who have joined the circle of inclusivity. q reg andcfade De!!!l~ [n Oak Park, -5)!!tiwc'S', wlzere qreg e'S' flMto-r at 8uc!td ,A~ue Unded 1rletlzo-dc'S't Cizuraiz. flu'S' .gummer tlzet; mwe to8 ro-adwat; U1rlC, a /2eMnceir.'n.g COftgregate{}n [n CIz[cago-. THE WHEATLEY TEAM: Lucile and Mel pose for a friend. 'Photo: Dana Nye 21 I was first drawn to the Reconciling Congregation Program out of a faith commitment to justice; excluding lesbigays from full participation in the life of the church just wasn't fair. The testimonies and articles in Open Hands have broadened my understanding to focus not only on justice, but also to witness to RCP as a faithful response to Christ's God. I always learn a new slant or insight from Open Hands. It is a nudge to "keep on keepin' on." Qlurle!( D are c'~ alzac'ro/tlze 60-ardo-Itlze natc'o-nal Reao-nac'!c'ng C ongregatc'o-n Rogratn. Olfer tlze I(ear~, ~Ize IzM ~erlfedo-n ~el/eralMnierenae and natc'o-nal60-arcfg M(Jart 0-1Izer I~tnt'nc'~trl(. j An 8fl/Jt/Ot'o-jJedla 0/~fllo-rmatlon I have always had concern for the rights of gays and lesbians. I was living in a very conservative community and wanted a resource that kept me in touch with the current issues and was a good resource to share with people when they raised questions about sexuality and the Bible and/or theology. Open Hands has served as that resource for me. Open Hands is a resource-like an encyclopedia-on an issue which my denomination continues to debate. Because my church and others know I work with those living with HIVIAIDS, they approach me when they feel dis-ease with the church's discussions around sexuality and ask if I have resources to help others grasp why all people are acceptable to God and in the community of faith. Usually an issue of Open Hands is among the resources I share. A!c'()e Ann Qlen t'S a Untied 1rletlzodM dt:aMnaltnt'nt'Ster wlzo-t'S a Clzrc'S/c'an eduaato-r andMntract wrtier Ib-r tlze U1rlC. Qlze Izo-(JM to-6e re-electedto-Qeneral Co-nierenae ~o-~Ize aan aMt Izer wtM Ib-r t'naluNl/enM~. RMoamM lOr a Conlerenoe 9taltAr.2()-fl The Massachusetts Conference of the United Church of Christ voted eleven years ago to become an open and affirming (ONA) Conference one year before the General Synod of the UCC voted a similar action. Our ONA Task Force works to increase awareness of the issues surrounding gay, lesbian, and bisexual concerns; . provides resources to local congregations , to become Open and Affirming churches; and provides support networks for churches that have voted to become ONA congregations. As the staff person to this task force, I have found Open Hands to be an invaluable resource as I work to support this important ministry of our Conference. Since each issue focuses on a specific area of concern, I have also found it to be readily accessible to our pastors and lay leaders. Thank you for a resource that empowers me and the local congregations of our Conference. Qu~an P Dt'()!zertnan t'S tlze a~~Mc'ate Mnierenae tnt'nt'Ster Ib-r /Mal Cizuraiz /tie and R enewalo-I tlze 1rla~~aalzu~etb Co-nierenae 0/ tlze Unt'ted Cizuraiz 0-1 Clzrc'St. 9jJeakng flfld W()-r~lztp l-lelp~ I first subscribed to Open Hands probably because I got a flyer in the mail! I was doing some public speaking as the parent of a gay man and author of My Son Eric and Coming Out to Parents. Since a good bit of this speaking was to religious groups, I felt that Open Hands would be helpful to me. A year and a half ago I started a lesbigay group (Sanctuary) in the Moravian Church. For many meetings we have written or put together our own liturgies and have found Open Hands very helpful. Open Hands is definitely a quality magazine, both in appearance and content. You have survived and thrived for ten years, and gotten better and better. May your twenty-year anniversary find the magazine maintaining its high standard and ministering to a community that has been fully embraced by the Christian church. 1rlarl( '&o-rlzelz!ci;-M t'n '&etlzlelzetn, Penn~l(lv-anc'a Open Hands 22 v~qet gtarted -' nerous friend gave me a one-year jon that started with the first isave renewed every year since. I "e volume 1, number 1 with the mside!By way of unsolicited teslet me say unequivocally that ,0 other magazine to which I have ibed for ten uninterrupted years. .e other magazine comes close. I put it aside to read when I have as I do other very, very good publi-. When it arrives, I read it-and I e children and family issues I use a'1d again since I work in ministries dren and families . I am also part of :ssue enant study group on the United ~".hodist Study on Homosexuality and ound the Summer 1993 issue on cal Interpretation: Beyond Judgment 'e" especially helpful. Because of al concerns about the activities of eilgious right, I often reread the Fall on "Responding to the Right: egies for Change."Every issue brings , . articles, such as Lindsay Biddle's .... uilding a Liberating Bible Study into •.1inistry" (Fall 1994) which we have ill our covenant study group. ilfn C}at.m, an afJieil'e IflfjlJ)()-man oltlze 8 altc-WM/zmgton COfllerenoe oIthe Unded 1rlethC/zurch, oIzacrs the ()(}n/'erenoe ()(}mmdtee o-n D 5)/II-!J l/ 1Y!cncS'trtes and IJ)()-rM 1'0-1' the "().n, cnIJ'oilJ'ement, and emflo-werment o-llat( (tz(Jludcng oIzcidren. 5)he trt'e.S' to-Icil'e the'S ou.t ruown. oIzeldren andgrandohc!dren. ~rlART£,R SUBSCRIBER: Carolyn Gause uses Open Hands often in her . arious loy ministries. ummer 1995 1rIaturfnj R~oart)~ Ib-r a 1rlr.-xed 1rlr.nt".2trtl I originally subscribed because I was buttonholed at our 1985 Annual Conference by the late Reverend Bert All. I wanted to support my friend, Bert, so I signed up and gave him ten bucks. Frankly I was disappointed with those first issues, mostly because they seemed to be centered around the theme of "Isn't it wonderful that we're gay/lesbian -and, oh, yes, we happen to be Christian and United Methodist." As a "straight" man, I was not reached by liturgies which celebrated "our gayness." I thought those writing the magazine articles had their priorities backward. Aren't we, first of all, Christians? I didn't renew. Two years later I became pastor of Crescent Heights United Methodist Church. As a Reconciling Congregation, we got copies of Open Hands. Some of the articles were beginning to change their focus, although the liturgies still suggested "Isn't it wonderful we're gay?" Ten years later, I am grateful for the maturing of Open Hands and the Reconciling Congregation Program. It provides me with much needed resources for my very mixed church. 'Jo.m C}rtlllih Icires Cn West lIollt({JJ{){}(/, C alclomca. Ecumenical Ties That Bond 1)1atura/ltl ReMlunj Out United Methodist minister, Perry Wiggins, gave me my first subscription. He knew I would find it helpful in my ministry at West Hollywood Presbyterian Church, a largely gay and lesbian congregation. When my first issue arrived, I was so impressedand envious-that United Methodists had such a fine publication to support their reconciling congregations. Open Hands displays uncommon integrity by all the connections it makes among vital church concerns: feminism, worship, racial diversity, evangelism, disability issues, peacemaking, cultural sensitivity, prayer, the poor, social justice, the family, same-gender marriages, Christian education, and sexual orientations. As a Presbyterian, I am grateful to feel yet more a part of the Open Hands family since it has officially become ecumenical. On all my speaking trips I carry subscription forms and urge people to sign on.Sometimes I do it so fervently I have to add a disclaimer that I receive no kickback for my endorsement! Chrt'S C}IMere'S the autho-r01 flze W o-rd ,,9s Out (a daclt( c!eIJ'{)o{COflal) F/egenttnj a United -:h(}flt When I received my first issue of Manna for the Journey as a courtesy from Mark Bowman, I was intrigued by the unusual name. I was the first director (1984-1990) of the Reconciled in Christ Program for Lutherans Concerned and in those days any form of inspiration and support was badly needed. I was impressed by the decision for the magazine to become ecumenical and present a united front to our respective church bodies. That was an important move forward in the ministry. -Ro-se 5)mdh, 11o-rth lIollt(~ Calr./Mnca qreettnj~ I am very proud that the United Methodists have developed such an excellent and beautifully designed magazine on behalf of the whole ecumenical community. cfeanne ./ludrq Po-wers 23 We were so pleased when Open Hands became ecumenical, as that reflects our relationship to various churches seeking to be welcoming of all persons. With the closing of Capitol Hill UMC in Seattle, Mary's focus shifted back to University Congregational United Church of Christ. The ONA journey there led to the call of David Shull and Peter llgenfritz as their associate pastor team (see story, Winter 1995, page 15). Families have questioned: how do we talk to our kids about Dave and Peter? Well, there are five issues of Open Hands to help us! 1r'Iart( .f...I. Do-ughertl( t:r a retired so-(){al wo-rker and R eah Sl. Do-ughertl( is a retired United 1r'IethodMjJaswr. O.f.lIJ7ol flet Pull( 8oumenloal In the beginning I was under the impression that Open Hands would be ecumenical. On those grounds we subscribed for a year. I became aware that there was never ever mention of Roman Catholic issues, projects, or programs. When someone gave us a gift subscription a year or so ago, I found the same lack of any mention of Roman Catholic events or activities. It definitively serves those churches and denominations listed in the journal and this is fair enough. You can't do it all! However, I still find the conspicuous absence of a Roman Catholic perspective disturbing. R0-6ert 17ugent is a oo--I'o-under o-I'the Ro-tnan Catholio 17ew Wal(s 1Ylinistrl( in 1r'It. Rainier, 1r'Iarl(land. HOW CAN I HELP YOU? Mary responds to one of numerous calls. Photo: Dolly Pomer/ean Rowlng t4~tream 'logether Open Hands caught my attention as a well written, on target, religious publication dealing with vital issues in a thoughtful, stylish way. As a Roman Catholic I found some of the in-house issues slightly foreign (when would we ever have a lesbian District Superintendent or a General Conference at which lay people discussed policy), but invariably the . lives, commitment, and talent of the writers brought me along. I have read'Open Hands steadily over the years, more than I can say for other denominational materials, many subscriptions of which I let lapse due to terminal boredom. I often wonder why any of us still bother with most institutional churches given the dismal track record most have earned on lesbian/gay/bisexualltransgendered/questioning issues. However, Open Hands always reminds me that there are people within those same institutions who are rowing upstream, well accompanied by justice-seekers of all stripes. Those people renew my hope on a regular basis. I am grateful to Open Hands for a decade of stellar service. Ad multos anos. 1r'Iarl( 8. /-.Iunt is a!etninist theo-!Ojean {n the wo-tnan -ohurch tradr:t{D-n andM-dr:reato-r oIthe Wo-tnen ~ Allanoe I'o-r flzeo-!Ojl(1 8thioS and latual fWA78Rhn SNlJ'er Sl/Jrt'ng, 1r'Iarl(land. Wh4 We First Subscribed JO-r flze%gloal RelletJtlOll When I first heard about Open Hands, I was thrilled to hear about other gay Christians. I was glad to have theological reflection done from a gay perspective. Qtt'na Po-jJe, 8jJt'S'MjJaljJrt'estl c'S' ourrentll( the Mstdant at Slt. eartho-/o-tnew ~, agal(-i'riendll( jJart'S'h t'n Atlanta. Qtt'na andherjJartneroleiglZtl(earsl Que flzo-tnjJSD-n, are M-jJarentt'ng two-So-n.f wtih the ohtfdren ~ I'ather andht'S' Wtl'e, :JOr COIlneetlon Why? WHY? I, the only gay United Methodist in the whole Hawaii District? No one to talk to, but I could read, couldn't I? Why subscribe? Did I have a choice? -7red12 1r'Iethered :JOr Mit In Utzder~tandtilg I cannot remember all of the reasons... I was looking for help in understanding why so many churches, who by their very nature are called to stand for inclusion of all who seek God's love, instead present walls and exclusion and hurt to some of those very seekers. R uth .;;t:. WaltD-n t'S' a retired United 1r'IethodM diaco-naltnt'nt'S'ter who-has Io-ng 6een active t'n SMeal oo-noerns t'S'SUe.f. JO-r Co-nttiluec/ A.waren~~ I knew little or nothing about homosexuality or bisexuality prior to 1972. It was at that General Conference, which I attended as a visitor, that my consciousness raising began. It has become increasingly clear to me that our sexual orientation is not a matter of choice. We are who we are and God created each of us good. I first subscribed to Open Hands to learn and to be supportive of what I now know as the les/bi/gay community. The magazine continues to inform and inspire me and I am grateful for that. -qera!dr.'ne g I-Iet!man, Awt'S'6u'!Jl Pennsl(ban{a 24 Open Hands .~Jilt; da(){)-rtte -!9S'S'ue ? The current one. Why? Each issue seems to outdo the last! ...."', ..,,........ ,',. ".Ro-S'e SJmt't1z c"S' tlze /J.rS>t rlcreato-r 0-1 ReOO-f1Otled [n Clzre"S't, I gg>4-1 ggO .;;/?utlzerarzS' Co-noemedl 11o-rtlz Amer[aa. <";>I!J!I, _______.-____.-__.1 ui /ding Reeo-tw{icng 1rlcn{S'tn"eS' favorite issue of Open Hands is ding Reconciling Ministries" (Spring and my favorite article in that issue is T 'lelcome Place: Biblical Hospitality for ans and Gay Men" by Stephen Gre=have found many opportunities to use :ssue and article in sermons and Bible . in workshops and presentations on sexuality and in the two churches e I helped start the process of explor-Oflelion -l-IarriS', f1aS'l/ze BS'taoada and ;gS'ff/e oo-ngregafioflS' [n ~on--SdaJzo-.Annual ~EJlOe, Unt'ted 1rletlzChurch, [S' marr[ed arzd er oItlzree olztldren. I guess my favorite issues I gave away! f?c!! .;;/?as'lzer c"S' af1Mto-r, genera! agenal( rlcredo-r, f1arent, Io-rmer mo-unta[n oIim6er arzd !o-ng-rlc"S'tarzae klter,-n01.U 1z00rS'e o-wner arzd tratlrelier. Peo-pie 01CoiorlE/t"S'eKuaictt;Itjoath My favorite issues include: minorities/people of color (Spring 1987)-so few things like it are available; bisexual issue (Fall 1991); and the youth issue (Winter 1991). Keep those special topics coming! Jarz qrieS'[ngerc"S' arz orda[ned U C C m[m"S'ier, rlcrector01Uncted Camf1uS' 1rlcnc"S'ter at Olzc"o-UnciJ-erS't't1( cn AtlzenS' arzdnatc"o-na!oo-o-rrlcnato-r I'o-r tlze U C C.;;/?/ qC. RtLL"S'lng Reeo-no{icng Chlldren The issue on Raising Reconciling Children-because we helped in recruiting writ-ers and organizing the issue with worship Imaterials and games. O -Ii -'tC"S' ,../lzo-tnfS'o-n arzd qeo-rge e0-6, Clzc()ago-E/t6ic"(!ai -!9nterpretat{o'fl and damtlt; l/aiueS' "Biblical Interpretation: Beyond Judg• and 51eiuai -!9dentttt;: 17ew {/c"S'taS' ment to Love" (Summer 1993) was helpful -eral years ago you published an issue with a photo of some in explaining those often quoted passages nagers on the cover (Winter 1991). Their struggle-which in the Bible. I used it in a class and for work_'non to all gay teens-resonates deeply within me. I purshops I have done. "Rethinking Familyseveral copies to give away to pastors in my area, in hopes Values"(Spring 1993) was invaluable in giv~ehowtheir hearts might also be touched in a meaningful ing me information and better preparing me to respond to those who hear the cliches -P!ZC!f(J qtlmarz, ::Treelzo-ld, 11ewJerS'ec; batted around. ~ kiridLng! uldn't possibly choose one isr :en-they are all unique! -SJlzcrlet; Dare, -S!uno-c"S' -.;;£c! l/enner, eurungto-n, lIermo-nt J{L(){)-rtte Artl"(!ie One of the most memorable issues for us was "Responding to the Right: Strategies for Change" (Fall 1993) which contained a story by John Sumwalt titled "Anniversary." With Pastor Sumwalt's permission we have distributed thousands of copies of the story. It tells how a congregation begins to change its attitude about homosexuality when two of its active mernbers-"bachelors" sharing a farm house togetherinvite the congregation to a celebration of their "fiftieth anniversary" in the church social hall. cfo-Izn arzd Pat SJolzw[e6ert, 1rletarzola Peace Co-mmumtl( U1rlC Chumh o-n aJoamet; toward 51eKuai -!9noiuS'{()-{tt; My favorite issue is the most recent one, "Church on a Journey toward Sexual Inclusivity," (Winter 1995). Excellent! Good art, good writing, focused on local church. JerrI( Carter, age 83, t"S' tlze f1Mtor 01qrace Unt'ted 1rletlzo-rlc"S't Cizurciz tn SJaratoga, Ca!ci'om[a, lzuS'6arzdol SJara, latlzer o-l1rlar[arz arzd A!!en, arzdgrarzdlatlzer 01Cattun. mmer 1995 25 In Days to CorneA litany for Advent by Ann B. Day Voice I: In days to come, God shall teach us and lead us in the paths of peace;~ " Then we shall beat swords into plowshares; and spears into pruni,ng hooks. Voice II: Human hands and human hearts are full of swords. We wield them against the bodies and souls of one another.~ o,#,',); All: Domestic violence and gay bashing, child abuse and eConomic injustice, Voice I: All: Voice II: Voice I: Voice II: All: Voice I: rac ial strife and war. These are swordsjl hat wound and kill. f--But in days to come, if we are willing10 learn, God,shall' teach us peace! P){ , Merciful God, forgive us the harm ~e have done, the alienation we too easily ,_ accept. Show us the healing and reconciliation we. might ~.ring about. Nurtu~~' in us a longing for true peace. I-Ia~len the day when lYe sriall not lift up our f+: swords or learn of war any mpre. ~ , In days to come, the wolf shan nte with the lamb ...lhe cowcfuand the bear sh,all graze, and their young sha!'4ne(do~n t~~ether;jfiltt1aysto ~ome., waters wi'j~ break forth in the wilderneSs and s~,~e1fus flow in'theJjesert. ' c ", ' walk ,tiEt~6IY@Wa~. tog~m,~r and §orrow '~4\"-'~;;lf;:-~':f-, -}f:i? & /if} Sisters and brothers. can ~u ~~ine"UCWa~r!~ of grace ~d~atm(jn~? Trusting in God, we can! Everi'~ow:,' "t~,.1-led by the Spirit, we seek to tie' ~ca~in where hope encourages, faith sY;$tai'ns d*love.ulJ~!es; where peace is the gift we receive ~nd peace i~Jhe'giJt we give!, . lt4L -:=:;{"'-' ki,f -The chorr or asoloist shall sing the verse of "0 Come, 0 Come, Emma~~el" which begins "0 Come, Desire of nations... " (trans. by Henry S. Coffin). All: Beckoning God, we rejOice in the days to which you call us, days without swords or warfare, days when creation shall dwell in peace, days when Emmanuel shall be our delight and our guide. Blessed be your holy name, today and in all the days to come! Amen. 26 Note The litany is based on the Isaiah texts (NRSV) for the Sundays in Advent. Year A It may be reprinted for local worship events, giving the author credit Other uses require her permission, Ann B. Day is coordinator of the Open andAffirming Program of the United Church Coalition for Lesbian/Gay Concerns. Open Hands Contact Edito" RCe 3801 N. Keele" Chicago, IL 60641, 312/736-5526 er 1995 27 \/InJ. On Challenges Ahead -e look to the future, Mark Bowman, publisher of Open Hands, I have identified these five major challenges. onding to a Maturing Movement .:!\.S the welcoming movement matures, the needs of churches expand. One emerging situation was stated by a subscriber: r congregation has grown to the point where nobody, and I an NOBODY, cares whether any person is single or married; 'an, gay, or straight. Orientation has ceased to be an issue." . will Open Hands respond to new situations? viding Spiritual Sustenance Several times since becoming editor, I have encountered the ptation Mark described on page 5 of wanting Open Hands to lesbigay Christian magazine to nourish personal faith jour. Lately, that temptation has taken a broader tum. Our readare not only newly-out lesbigay Christians estranged from their "ch roots; they are also long-time-out lesbigay Christians who severed church connections. They are families of lesbigay .~tians whose churches are not welcoming of them either. They as several subscribers noted) the lone voices of lonely justice -j"ers in the wildernesses of rural areas, states with few welng churches, and conservative enclaves everywhere. Open cis is the only positive Christian connection for many readers. role can it play in providing spiritual sustenance? 'eloping Financial Self-Suffiency •. , the forefront of the mind of every publisher is the financial nance of the magazine. Mark notes: .1e goal of financial self-sufficiency for Open Hands has ded us for ten years. Subscriptions and related revenue .-e steadily increased, but expenses of maintaining a highality magazine have increased accordingly. Only the genous gifts of the friends of Open Hands and Reconciling ngregations have kept the magazine in business. This ubsidy" (about $30,000 last year) is greatly needed in other CP ministries. Until we get Open Hands closer to financial Call forA Spring ('!jeen (;-land! timacy: Redefining Relationships self-sufficiency, the RCP board must continually weigh the financial needs of Open Hands against needs in other areas of the RCP. Making Open Hands self-sufficient will require the experience and wisdom of many of us to spark a creative solution. Expanding the Ecumenical Circle While our initial ecumenical expansion of Open Hands has been successful, it is still in its infancy. Our focus is clear: we seek to provide resources for welcoming churches and other groups who are engaging in ministries that welcome all persons, especially sexual minority persons and their families. However, our structure and process need further refining if we are to expand our circle. Six questions for the future: 1) Is it desirable/possible to move into a more equal partnership among the four programs currently cooperatively publishing Open Hands? When and how? 2) How can we incorporate newer welcoming programs into the Open Hands family before they are able to become full partners in our publishing venture? 3) What role can Open Hands play for welcoming ministries in church traditions where there are no national welcoming program structures? What might it look like for these ministries to participate in the Open Hands process? 4) How will we continue to provide a truly representative diversity of voices as our circle expands? 5) What does the development of "welcoming" programs outside the U.S.A. imply for Open Hands? 6) How will we respond to the tension between the desirability of an ecumenical publication and the need for editorial focus and fiscal accountability? Balancing Change and Continuity Change is necessary-even exciting and desirable-if Open Hands is to grow. Yet, as editor I must facilitate change in a such a way that you, the readers, know both that something new has happened and that it is still the same magazine you love and value. An Invitation Your input on these five challenges is critical. You-the readers, resource users, leaders, and participants-are our "fingers on the pulse" of the movement. Let us hear from you. --7f1.~~DsL~t.;.,____ Introducing our New Welcoming Churches We welcome these twenty-five new churches which have joined our growing grassroots movement in recent months. ~'YA'YA'Y~ ~'Y.'Y.'YM OPEN ~ AffiRMING ~ lii!i L OPEN AND AFFIRMING Bethel Congregational Church, UCC White Salmon, Washington Located in the mid-Columbia Gorge, this rural church of 70 members tak~s as its mission, lito make known the risen Christ among all people." Through youth and support groups, the congregation provides expanding opportunities to deepen fellowship and increase outreach to the community. It offers meeting space for children's play groups and for organizations addressing a variety of issues, including sexual abuse. Its outreach committee is working to identify new ways that the church can put its ONA commitment into practice. Brookemeade Congregational Church, UCC Nashville, Tennessee A congregation with an active urban/suburban ministry, Brookemeade's 160 members come from all around the city. The church, which describes itself as an "Open and Affirming, inclusive and diverse community" is completing a "Just Peace" study process. That and its ONA commitment express the congregation's desire to be a welcoming and justice-seeking faith community. Among the congregation's community activities are its support for Nashville Cares (an HIV/AIDS service group) and the local Metropolitan Community Church, and efforts to form a chapter of the Interfaith Alliance, an alternative voice to the religious right. Brown Deer UCC Brown Deer, Wisconsin A "warm and welcoming" church in suburban Milwaukee, Brown Deer's 100 members maintain a strong, diverse mission program which provides food for a local pantry, paper goods for a safe house for battered women, and quilts for atrisk babies at an area hospital. "Positive Parenting," a weekly parenting skills group which meets at the church, also offered an eight-week session at an area elementary school. The church's pastor serves on the Wisconsin Conference's Accompaniment Committee, which addresses gay/lesbian issues, and on the Milwaukee public schools' Gay/Lesbian Task Force. Clackamas UCC Milwaukie, Oregon A suburban congregation outside Portland, this lOa-member faith community is observing its looth anniversary year. The big celebration in September will offer music, picnics, and programs to honor the church's life and mission. An ONA and Just Peace church, Clackamas is involved in a variety of social justice concerns. Church members march in the Gay Pride Parade and participate in the Just Peace Fair held in downtown Portland. It also offers a "Moms and More" support group which includes heterosexual and lesbian mothers. Claremont UCC, Congregational Claremont, California Located next to the colleges and School of Theology in Claremont, this growing congregation of 1,250 draws members from thirteen municipalities of Los Angeles and San Bernadino counties. The church recently completed a capital fund drive, "Strengthening our Ministry: Mission, Mortar and Music." They happily report exceeding their goal of $1.65 million. For five years, the congregation has offered IIAnother Voice," a support/social/advocacy group for gay, lesbian, bisexual, and transgender persons and friends. It, too, is growing! Community Congregational UCC Pullman, Washington A small-town congregation of 243 members, Community Congregational is located in the southeast corner of Washington on the Idaho border. Its strong social action program includes a thrift shop which supports a variety of community service projects as well as activities in the church. The church's ongoing ONA witness is guided by the Board of Deacons. The congregation looks forward to welcoming a new pastor in July. Community of Hope UCC Madison, Wisconsin An urban congregation in ecumenical partnership with a Lutheran (ELCA) congregation, this 100-member church has a tradition of social justice ministry. It is presently revising its mission goals to express its role, as a faith community, in addressing concerns such as violence in the city. The ONA Committee continues to help the congregation develop this aspect of its ministry. Current topics include ONA publicity and the possibility of offering a gay/lesbian/bisexual support group. Community UCC Champaign, Illinois Located on the campus of the University of Illinois, Community UCC houses the only full-time uee campus ministry in the country. Realizing that mission and mortar go together, the 250 active members of this church recently undertook a capital campaign to raise funds to extensively renovate their well-used building. Having exceeded their goal, they plan to repair the roof and exterior of the church, and improve their parlor, fellowship hall, and educational space. The church has Open Hands 28 de space available for area gay/lesbian meetings and reaches t to gay/lesbian/bisexual groups on the campus as well. den UCC -ayward, California Eden is the oldest church in Hayward, a city of 70,000, which part of the East Bay of San Francisco. In an ecumenical spirit, 's 2S0-member faith community provides worship space for :en other congregations! When calling its new pastor retly, the congregation described itself as wishing to continue adition of being IIChrist-centered, theologically liberal, and .ssion-oriented." As part of its programs for education and rture, the church is offering a class on Borg's book, Meeting Again for the First Time, which has been well received. irst Church in Windsor '1dsor, Connecticut A suburban congregation of 1,100 members, First Church a very strong sense of the inward reflection and outward ring that constitute the life of faith. The congregation seeks move IIsomewhere new" in response to its understandings . spirituality and social concern. It continues to have an ac.-;e ONA Committee and members will carry a banner in the :ea Gay Ptide Parade. First Church is also featured in a new k, Congregation: The Journey Back to Church by Gary Dorsey. irst Church of Christ, UCC artford, Connecticut Originating in Massachusetts in 1632, the congregation oved to Connecticut under the leadership of Pastor Thomas ooker. There it became the state's founding church in 1636. ~'diverse and receiving" faith community from the start, the .00 members of this urban II Center Church" continue that :-adition. They are currently in the third year of a strategic anning process intended to make the church's structure more sponsive to its pluralistic membership and more effective in utreach. The church hosted an ecumenical AIDS Healing Serce and members participate in Gay Pride Day. irst Congregational Church erkeley, California As the first church built in Berkeley (1874), this congregan has a long history of preaching and presence in the city. 700 members are in a time of exciting transition as lIold es way for new" in many areas of church life. Activity is parent everywhere as many members prepare for the VCC's eneral Synod meeting this summer in nearby Oakland. The urch is also conducting two staff searches: Associate Pastor :1d Music Director. It has a gay/lesbian/bisexual concerns roup called AGLOW (Affirming Gays and Lesbians in Our :orld) and will be sponsoring two AIDS benefit services in eptember. irst Congregational Church 'verside, California The first church in the downtown area, this faith commu.tity of 300 members and friends is endeavoring to continue ninistry in its present setting. This is a financial challenge ...nce extensive earthquake retrofitting is required to meet state ~ tandards for a public building. The church wishes to carryon Summer 1995 its urban outreach, which includes providing a hot meal to 200 people each week. The congregation is supporting an ecumenical conversation about ways to increase tolerance in the high schools and has just begun a gay/lesbian/bisexual support group in the church. They are also engaged in a pastoral search process. First Congregational Church, UCC Salem, Oregon For over 140 years, this 400-member, historic downtown church has addressed lithe issues of the day" -from abolition to gay/lesbian/bisexual concerns. It is involved in community activities, including Habitat for Humanity, and offers meeting space for a variety of social concerns organizations. The church's monthly gay/lesbian/bisexual support group meets to explore the connections between spirituality and sexuality. LiberationUCC Cleveland, Ohio Not quite two years old, this ISO-member VCC congregation, serving the gay, lesbian, and bisexual community of Cleveland, is Open and Affirming to heterosexual people, too. Believing that lithe spirituality of the gospel is perceived and expressed through social justice," Liberation is an activist church. It provides food and clothing for the Cleveland AIDS Housing Council, participates in the G/L/B Pride activities, and offers Liberation Women's Spirituality and Gay/Lesbian Parents groups. For the past year, the church has been deepening GATHERED IN SPIRIT GAINING IN STRENGTH A NATIONAL ONA EXULTATION October 13-15, 1995 Members of Open and Affirming (ONA) churches in the UCC, churches exploring the ONA process, and friends from other welcoming programs will gather in Cleveland, Ohio, to rejoice in our shared witness to God's love for all people-lesbian, bisexual, gay, and straight. To register, contact: ONA-UCCL/GC P.O. Box 403, Holden, MA 0 1520·0403 508/856-9316 (Sponsored by: The ONA Program of the United Church Coalition for Lesbian/Gay Concerns.) 29 ........-,. its relationship with Chevrei Tikva, an area gay/lesbian synagogue. The two congregations have attended each other's services and visited the Holocaust Museum in Washington, D.C. Plans are underway for more Jewish-Christian dialogue opportunities. Macalester Plymouth United Church st. Paul, Minnesota Adjacent to Macalester College, the 500 members of this UCC and Presbyterian USA congregation come from the immediate neighborhood and the wider urban area. The church seeks to honor the corporate mission of both denominations. It is "fairly liberal theologically, strongly committed to social witness, and intensely focused on personal spirituality." Numerous persons from the church have entered the professional ministry. The church recently raised funds to help purchase one hundred acres of land for campesino farmers in Guatemala. It is implementing its ONNMore Light stance by asking all church committees to be mindful of its implications in their work. Suquamish Community Congregational Church Suquamish, Washington This 2S0-member congregation, northwest.of Seattle, is very involved in community issues including public education, relations with local Native American Indians, and combating racism. The church has a multi-dimensional ministry of hospitality: "Called to Care" helps connect people who are ill or grieving with those who have similar experiences; "Helping Hand" offers a variety of everyday assistance-like putting up a shelf where you need it; the "Reunion" program seeks to reunite inactive members with the congregation. The church provides space for a gay/lesbian teen support group and church members plan to participate in the Conference's weekend for gay/lesbian/bisexual people and their families. United Church of Santa Fe Santa Fe, New Mexico This IIexceptionally warm and welcoming" city church of 164 members and friends celebrated its 15th birthday in worship on May 21. During a special reception after the service, the church highlighted important events in their history together and the ways in which they have served the local area and the world. At their May 25 annual meeting the congregation gathered for a "ceremonial circle" bonfire and burned two mortgages! Birthday festivities also included an art show where members and friends exhibited sculpture, weaving, and other works. WELCOMING CHURCH LISTS AVAILABLE The complete ecumenical list of welcoming churches is printed in the winter issue of Open Hands each year. For a more up-to-date list of your particular denomination, contact the appropriate program listed on page 3. Clinton-Camanche Subgroup of Iowa MFSA Clinton, Iowa This community of 17 laypersons, founded on a liberation theology base, has met for fourteen years without a clergyperson. The community meets semimonthly for worship where all members share the tasks of presenting a message, leading study, and making organizational decisions. This subgroup of the Methodist Federation for Social Action is supportive of labor and other peace and justice concerns, contributing both financially and with actions. During 1994 they supported the annual Martin Luther King Jr. celebration, Gateway Peace Council, conference MFSA retreats, Partnership Way, and the local NAACP. Members report that their RC decision, made after much study, discussion, and prayer, was their "biggest step forward" last year. Grace UMC Saratoga, California Located in the Silicon Valley about an hour south of San Francisco, Grace UMC was organized in 1959. Its building, shared with a Korean UM congregation, is acommunity center used by several hundred persons each week. Grace's 1S5 members are active in a program emphasizing music-choral, organ, and congregational singing-and adult education both on Sunday and during the week. Norwood Park UMC Chicago, Illinois This small congregation on the far northwest side of Chicago celebrated its 100th anniversary last year. Many of its current members, mostly elderly persons, are active as volunteers in various community groups. Norwood Park's ministry focus is accessibility for persons with disabilities, particularly the blind. It is now acquiring equipment to print in Braille and will offer this as a service to other churches. St. Andrew's UMC Palo Alto, California st. Andrew's has been a diverse congregation since its founding thirty-six years ago. Its 100 members are drawn from the larger Silicon Valley region who are attracted to the congregation's strong outreach ministries. The building is a multi-use facility with no fixed sanctuary. Over the past decade the congregation has sponsored the relocation of thirteen refugees from Ethiopia. With a tradition of consensus decision-making, the congregation unanimously affirmed its RC decision. 30 Open Hands ueve rly cole Opening the door and turning on the light In this moving, personal story Cole describes her spiritual pilgrimage from It was Christmastime, and she was dismay to denial to understanding to calmly sorting laundry when Beverly acceptance. Sharing the fruits of much Cole overheard her seventeen-year-old research-and even more prayer-she son's friend say the words that turned offers sociological and scriptural bases her life upside down: for rejecting hate and accepting homo"You're the only gay person I know sexuals as worthy humans whom God who doesn't smoke." loves. 10040S-4p, $14.99 ~lice~!~Press Box 179 • St. Louis, MO 63166-0179 or call toll-free 1-800-366-3383 St. Paul's UMC San Jose, California This lOO-member, multi-ethnic congregation is located in downtown San Jose. Its ministries focus on homeless persons and the mental health community who represent the largely marginalized population of the downtown area. The congregation houses a child care center and participates in a rotating shelter program. It also provides office space for various community groups. The congregation is looking at ways to build RC ministries. Saratoga Springs UMC aratoga, New York Founded in 1829, Saratoga Springs was the site of the UMC's 916 General Conference. The congregation has a long history f mission support, social activism, inclusiveness, vital worship with superb music, and a "can-do" spirit. Its 720 members are a mixture of older members, including fourteen retired pastors and spouses, and many younger families who support a large church school and youth program. The congregation leads its annual conference in mission giving and has sent work teams to Mexico, Brazil, and Oklahoma in recent years. After six years of study and reflection, Saratoga Springs voted on January 24 to become an RC amid the glare of TV cameras and newspaper reporters. Three Albany area TV stations carried the news of the church's action. Trinity UMC Kingston, New York Trinity UMC, founded in 1834 as a class meeting, grew into one of the prestigious churches on the waterfront of this Hudson River city. The decline of the city's river economy led to attrition in the church's membership. Building on its open and liberal tradition, the church is now reaching out to persons who are not comfortable in other, more conservative churches in town. Worship attendance has grown to 4S persons. Trinity houses a homeless shelter and has initiated a county-wide interfaith worship with persons with HIVjAIDS. One of its first steps as a Reconciling Congregation has been to add an alternative evening worship service. The pastor notes: "We are planning to grow! 1/ Minister Protests Gay Policy with Hunger Strike The Rev, Charles Moore, 60, pastor of Grace United Methodist Church, Austin, Texas began a hunger strike on April 22 to protest denominational discrimination against gay men and lesbians. Timing his strike to coincide with a worldwide gathering of United Methodist bishops in Austin, Moore urged them " to declare your concern for homosexual persons, especially those who are excluded and suffering because of ecclesiastical condemnation, and to call for the removal of all language in United Methodist documents which discriminates against anyone because of sexual orientation./I In his written appeal to the bishops, Moore described (anonymously) several persons he had personally known to have suffered from denominational discrimination because they were (or were suspected to be) gay/lesbian. He lamented, "I never did... say a word in protest against this pattern of lifedestroying discrimination. It is too late for most that I have mentioned to hear me, but it is certainly not too early to remove the stigma that homosexual persons still face in the church. 'Incompatibility' is an idea whose time has gone./I Responding to Moore, the Council of Bishops sent a delegation of three-Bishops Ray Owen, Sharon Brown-Christopher, and Woodie White-and presented a prepared statement which "confesses our own failure if by our inaction we have contributed to ostracism, stigma, unnecessary suffering, denial of human rights, torture, persecution, and pains inflicted .. ./1 Though ending his fast on day fifteen, Moore expressed disappointment that the Council failed to 1/acknowledge that the official United Methodist position ...is wrong and contributes significantly to the persecution of gays and lesbians ... /1 Summer 1995 31 First Affirming Church in Canada On February 20,1995, Augustine United Church in Winnipeg, Canada, publicly proclaimed itself to be an Affirming Congregation-a congregation which IIdelights in the diversity of all people ... and welcomes lesbian, gay, and bisexual sisters and brothers and acknowledges (your/our) rightful place (in this church)." Augustine's public statement and prophetic stance marks the first United Church in Canada to name itself an Affirming Congregation. Augustine is a downtown church which has, over the years, felt called to minister to the colorful rainbow of people who live at their door. In 1986, Augustine reached out with a street ministry to lesbian, gay, and bisexual people who live in Osborne Village. When the General Council of the United Church of Canada asked all churches to study and be prayerful about human sexuality, Augustine took this challenge to heart and held many workshops. In 1992, when the Affirming Congregations Program began, Augustine requested one of the first trained consultants. And though Augustine is the first to be named an Affirming Congregation, people in the congregation are clear in saying, IIThis isn't the final stepit's just one more step along the way." For more information about the Affirming Congregations Program in the United Church of Canada contact Bernadette Richards, co-chair of Affirm/Friends of Affirm, at 306/653-1475; fax: 306/665-2128. RIC Update The new Reconciled in Christ brochure is now available, along with a revised packet of resource material for individuals or congregations seeking to be RIC. Model resolutions calling on the Evangelical Lutheran Church in America to adopt an Affirmation of Welcome have been circulated to synods for approval in their spring assemblies in anticipation of the church-wide Assembly in August. A Reforming Church Conference is being planned for November 2-4 in Philadelphia as a follow-up to a similar conference attended by 700 persons in Minneapolis earlier this year. For more information on any of these items, contact RIC Coordinator Judy Bond at 703/7689825. QTY. 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Volume Number The volume number of the issue 8 Issue Number The number of the issue (within a volume) 4 Publication Year The year the issue was published 1993 Publication Date The date the issue was published Spring Text Any textual data included in the document More Light Churches Network Open and Affirming Program Reconciled in Christ Program Reconciling Congregation Program $5.00 RETHINKING FAMILY VALUES Open Hands is a resource for congregations and individuals seeking to be in ministry with lesbian, bisexual, and gay persons. Each issue focuses on a specific area of concern within the church. Open Hands is published quarterly by the Reconciling Congregation Program, Inc. (United Methodist) in conjunction with More Light Churches Network (Presbyterian), Open and Affirming (United Church of Christ), and Reconciled in Christ (Lutheran) Programs. Each of these programs is a national network of local churches that publicly affirm their ministry with the whole family of God and welcome lesbian and gay persons and their families into their community of faith. These four programs -along with Open and Affirming (Disciples of Christ), Welcoming (Unitarian Universalist), Supportive Congregations (Brethren/ Mennonite), and Welcoming and Affirming (American Baptist) programs -offer hope that the church can be a reconciled community. Open Hands is published quarterly. Subscription is $16 for four issues ($20 outside the U.s.). Single copies and back issues are $5. Quantities of 10 or more, $3 each. Subscriptions, letters to the editor, manuscripts, requests for advertising rates, and other correspondence should be sent to: Open Hands 380l N. Keeler Avenue Chicago, lL 60641 Phone: 312 / 736-5526 Fax: 312 / 736-5475 Member, The Associated Church Press © 1993 Reconciling Con re a Ion Program, Inc. Open Hands is are lered trademark. @ Prill led on Resources Jar Ministries Affirming the Diversity oj Human Sexuality Spring 1993 IN THE STRUGGLE Beyond Idolatry of Family to Participation in the Household of God ...... 4 Janet Fishburn Church as Family: Dangerous or Helpful? ...................................... Virginia Ramey Mollenkott Traditional Family Values ......................................................................... 8 John E. Griffin Biblical Family Values: A Liberal View .................................................... 10 Erwin Barron The Inclusive Church: A Biblical Value ................................................... 11 Ignacio Castuera The American Family: A Destructive Myth for Gay and Lesbian Teens ...... 12 David E. Deppe YOUTH SPEAK OUT Danielle, Mario, and Cornell: Reflections on Family and Values ........... 13 Bert Garner Open-Minded Attitudes: A Family Value ................................................. 14 Kevin Poole VOICES OF FAMILIES On aJourney Toward Self-Naming .......................................................... 15 Margarita Suarez Raising Children with Inclusive Values ................................................... 16 Anne Broyles What Makes a Family? .......................................... .................................. 18 Vince Benebese, Mike Underhill, & Nadia Underhill Gay and Lesbian Parenting: Healthy Traits ............................................. 20 Nancy Freyberg A Family Orientation ...................................... ......................................... 21 Malcolm C. Bertram, Jr. The Rainbow Curriculum Controversy ................................................... 22 Beth Bentley VOICES OF THE CHURCH Baptizing Andrew: A Tale of Two Churches ............................................ 23 Karin Abbey Same-Sex Unions: Perspectives from a Clergy Ally ........................ ......... 24 Sid Hall When Family Values and Institutional Values Collide ........................... 25 Jeremy Landau SUSTAINING THE SPIRIT A Liturgy for the ContinuingJoumey ..................................................... 26 Arlene Specht RESOURCES ..................................................................................................... 27 MOVEMENT NEWS ......................................................................................... 28 2 Open Hands ----- Rethinking Family Values "Family values" is a "hot topic," as one of our writers says in this issue. Politically and religiously, questions about what constitutes a "family" and "family values" are of major interest and critical importance to many of us. The question of whether or not our society and our churches will be inclusive of gay, lesbian, and bisexual families in their concept of family is part of the controversy, but the issue is broader than that. Looking at the roots of the struggle, we begin to ask questions about why the heterosexual couple with children has been so idolized and how healthy or destructive is that model. When we explore models of families in the Bible, we begin to examine the values reflected there. And do we really want to place so much value on the biological family anyway? Or, should we be more focused on the household of God and its work of justice? I invite you to join the writers and artists of this issue in "rethinking family values." Don't miss the new "Youth Speak Out" section, which highlights the thoughts of Danielle, Mario, Cornell, and Kevin. A fifth teen, Nadia, writes about "What Makes a Family?" -Mary Jo Osterman, Editor Issue Year XA Focus ,Fall Counteracting the Religious Right Winter i994 Worship Resources for our t\ugll,~t '15, lQ93 Ministries Nove1J,1~~r 15) 1993 dhng for one of these issues, p1~~~e''Senda artide idea. Writer's gUidelines are Editor ,OpenffandS' a 3801 N. Keeler Chicago, IL 6064~ Spring 1993 Program Coordinators Mark Bowman Reconciling Congregation Program, Inc 3801 N. Keeler Avenue Chicago, IL 60641 312/736-5526 Ann B. Day ............... .."".."".."".., Open and Affirming Program OPEN PD, Box 403 IIJIII! Holden, MA 01520 ......i .. .."".."".."".., 508/856-9316 o Brian Knittel Reconciled in Christ Program 2800 Buena Vista Way T Berkeley, CA 94708 510/841-6990 Lindsay Louise Biddle More Light Churches Network 3538 22nd Avenue, S. Minneapolis, MN 55407 612/724-5429 Publisher Mark Bowman Open Hands Editor Mary Jo Osterman Cover &Illustrations Ophelia Chambliss Layout I Graphics I Typesetting In Print -Jan Graves Editorial Advisory Committee Reva Anderson, Toledo, OH Peg Beissert, Rolling Hills Est., CA Ann Marie Coleman, Chicago, IL Ann B. Day, Holden, MA Dan Hooper, Los Angeles, CA Derrick Kikuchi, Daly City, CA Samuel E. Loliger, Buffalo, NY Dick Poole, Oak Forest, IL Caroline Presnell, Evanston, IL Emilie Pulver, Chicago, IL Bradley Rymph, Washington, DC Paul Santillan, Chicago, IL 3 """""' ~f$~g;;;£;;ff/"#/bI/£/"/ 1'/ by 11111111111111111111111111111111111111111111111111111111111111111111111111111111111111111111111 Participation in the Household of God' Janet Fishburn It will be impossible for congregations to be inclusive of traditional and non-traditional families unless and until those who lead and those who participate in congregations recognize that it is the church -and not a biological family unit -that is the first family of all baptized Christians. That recognition will not come until we all become more aware of how we have connected a Victorian view of the family and "the American Dream" with the Christian faith. Faithful participation in the household of God will not come until we recognize that we have come to idolize one form of family -and take steps to move beyond it. The American Dream and the American Family In the Victorian era (1830-1913) many Protestants believed that God had chosen the United States -the New Israel -to be the vehicle through which the whole world would be transformed into God's realm on earth. Church and political leaders -liberal and conservative alike -talked of "Christianizing the world in our lifetime." Certainly the expectation was of a fully Christianized America -and it would happen through the family. The church's major role was to support the family. Colleen McDannell describes this view of Christianity as it functioned for Protestants during the Victorian era: "Protestants, through domestic rituals, attempted to create a concept of "Christianity" which would link them together under orre common moral canopy. The evangelical vision hoped to counter the trend toward pluralism in America with the idea of a unified "Christian" nation. Domestic Protestantism, which asserted the values of hard work, purity, individual morality, and patriotism, was the foundation of 4 this vision. The values of the home stood as eternal truths, whereas denominational theologies appeared splintered and irrelevant. Family religion arose as a means of returning to "simple Bible truths" which made good citizens." 2 Historian Robert T. Handy has noted that ever since the Victorian period Protestants have confused this civil religion with Christian faith. 3 For, although the Victorian era is long over, Protestant Christianity in the United States is still influenced by that Victorian worldview which emerged prior to the Civil War. Many Protestants in the United States are not yet aware of how much that worldview affects our understanding of the family and the changes it has been undergoing in the twentieth century. Our theologies, ministries, and traditions -and our views of sexuality, family and church -are still based in a pre-Civil War, Victorian view of family. The Victorian View ofFamily I n the Victorian era a stable, intact family unit was considered essential to national prosperity and to moral progress. The assumption was that all persons would marry and produce children. Single adults had very little place or status in the Victorian world. The Victorian viewpoint also assumed that "the Christian home" was the first and mojor place where children learned to be Christian -"at their mother's breast." Worship in the home was essential; "the family table" was as important as "the Lord's table." Finally, strict and separate roles for men and for women were regarded as God-given and necessary to support the primacy of family life. The American family was believed to be the building block of the nation, the very foundation of all Christian civilization. Any change in roles assigned to men and women was seen as a threat to family stability, to the future of the American Dream, and to the future of God's whole creation. The Continued Influence of the Victorian View The above description of "the Victorian view of family" was the worldview of the dominant Protestants who shaped and named the ideals, values, and moral/legal codes of Americans in the nineteenth century. A "worldview" refers to the way people think about themselves, other people, their religion, their country. A "worldview" orients people in their own life experience; it is a way of thinking about "the world." The Victorian worldview established ideals about family life, sexuality, and gender. The source of the ideals is in some sense biblical: but, as Handy points out, biblical themes are suffused with civil religion. "The American Dream" of the Victorian worldview is an odd combination of selected biblical themes, democratic ideals, and capitalism. Early in the twentieth century the moral code of the Victorian era became unworkable and a gradual cultura. transformation began from a Victorian to a modern worldview. The newly emerging worldview acknowledge growing pluralism and diversity ir. America. However, in the period followinOJ World War II, with a strong econom, and relative security of the white middleclass, the Victorian wOrldview reemerged. Americans today who came of age in that first decade follOWing the war remain deeply shaped by the va ues and moral commitments of the American Dream which includes the Victorian view of family. Many still carr: a vision of the time when American were good citizens who went to churc~ Open Hands when fathers went to work every day, when mothers stayed home and took care of the children, and when children obeyed their parents. They yearn to return to that postWorld War II time and way of life where everyone seemed to share the same dream of good citizenship, family life, and the American mission of Christianizing the world. They yearn for the sense of well-being brought about when the rhythms of life were ordered from week to week as family members gathered for worship. They also yearn for the stability of a way of life based on the separate-but-equal approach to the private work world of women and the public work world of men which had been taken for granted for about 130 years, from 1830 until approximately 1960 (with what they saw as minor, necessary excursions of women into the workforce during the war years). Finally, they still believe that intact, nuclear family units and Victorian family values are essential to national prosperity and moral progress. The 1960s Challenge to Victorian Family Values The freedom movements of the 1960s posed a direct challenge to the Victorian-based, American way of life so clearly articulated during the post-war 1950s. The loyalties of generations of church-going Americans were called into question as the civil rights movement became an anti-war movement and then a war on poverty. Previously unquestioned assumptions were challenged as demonstrators took to the streets and to the barricades on behalf of an array of freedoms -race, religion, sex, age, and conscience. Nothing less than a cultural transition was under way, with protests led by the disenfranchised: the young, the AfroAmerican, the poor, the aged, women, and finally (with the Stonewall Rebellion of 1969) gays and lesbians. Most persons born after 1960 do not carry the old Victorian-based family ideals or the American Dream of Christianizing the world . What may have seemed in the 1960s to be a sudden shift in national moral values really was a re-emergence of changes that began early in the twentieth century as Spring 1993 the moral code of the Victorian era became unworkable . In truth it was the decade of the 1950s, with its renewed family idealism and uncritical patriotism, which was discontinuous with the rest of the twentieth century America and its gradual cultural transformation from a Victorian worldview to a modern and post-modern worldview. The 1990s Change has clearly occurred. The American family of the 1990s is no longer what it was in the Victorian era -or what it was in the Victorianinfluenced decade after World War II. The statistical profile of all household units in the United States establishes the fact that the nuclear family is no longer the normative family unit. Married couples with a child or children under eighteen are a rapidly shrinking minority of the u.s. population. By 1991, this once typical family profile represented only 25.9 percent of all household units, down from 40.3 percent in 1970. (See chart) In addition, the 1991 census shows that half of all marriages end in divorce; births to single mothers now make up one-quarter of total births; and one in four Americans over eighteen have never married.4 The Conservative Church Responds As long as the Victorian image of family was not questioned, support for "Christian family values" provided moral purpose to the church and a clear role for its leaders who perpetu5 ated the American Dream by teaching and reinforcing the ideals of "the Christian home" and "Christian citizenship." When the changing family became an undeniable reality in the 1960s, the once normative family ethos of the Victorian era began to disintegrate and distinctive conservative and liberal traditions emerged as responses to the transformation that was underway. Conservative Protestants in th e United States in the 1960s believed deeply in the Victorian worldview of a traditional Christian family; a Christian America, and a Christian world. In the 1990s their churches attract members and are growing because they still support the Victorian-based "American way of life." To participate in the life of many conservative congregations today is to experience life as it appeared in the post-war period of the 1950s. In general, conservative congregations are devoted to saving souls one by one. Just as the Victorian home was considered "a haven from a heartless world," so the conservative church today offers safety to its members from a dangerous, immoral world. As individuals, groups, families, and churches seek to counter the twentieth century transformation from a Victorian to a modern worldview, they face a danger that their focus on the family has become an obsession, an obsession bordering on idolatry of a particular concept of the Christian family. Such idolatry; when it happens, is a tragically mis-directed form of religious devotion which involves a preference for the familiar over the unknown, the local over the universal, and which treats the familiar and local as if they were absolute. When Christians direct reverence toward love of family without acknowledging the source of that love, they may imagine they are expressing reverence for Christ when they are, in fact, engaging in idolatry.s The Liberal Church Responds It may seem obvious that values of a Victorian worldview still set the agenda for conservative congregations in the 1990s. What may not be so obvious is how Victorian values also retain considerable power in shaping the agendas of liberal congregations. For example, the power of the Victorian worldview is invoked whenever churches focus on baptism and confirmation as their major source of new members. The Victorian worldview is invoked whenever single adult ministries reflect the assumption that everyone should and will marry. The Victorian worldview is being used whenever the family unit is promoted as the primary source of Christian faith while the congregation is regarded as important primarily because it serves to ritualize "family-related" events . . . baptisms, youth confirmations, weddings and funerals. The Victorian worldview is invoked whenever liberal congregations continue to revolve around the needs of the family unit. In summary; both the conservative congregation (engaged in preserving the past) and the liberal congregation (engaged in adapting to the present as it attempts to respond to the reality of the changing family) implicitly support the same goal: to create a growing congregation alive with activity much as it did in the decade following World War II. Both strategies fall back on a Victorian view of an ideal family. Both perpetuate a possible idolatry of family at the expense of Christian faith. Beyond Idolatry to a More Biblical Vision The biblical vision of Christian faith is not synonymous with the nineteenth century Victorian view of family. Loyalty of Christians today to the vision of a nineteenth century view of family is a tragic misunderstanding of Christian values and attitudes. While love of family members and of spouse can be an expression of love to God, the overemphasis of faith in the Jamily to solve our current social problems is idolatrous. Where a domesticated piety dominates the commitments of a denomination, the conservation of middle-class ideals can blind both leaders and people to the prominent concern for social justice found in the Bible. On the other hand, even when leaders are committed to seeking social justice, they have not been able to sustain a legitimate critique of poverty and injustice because the family ideals of the American Dream continue to be linked to democratic values and economic stability. Uncritical loyalty to the Victorian ideal of family makes it very difficult to see or comprehend the plight of the poor and the homeless, the oppression of minority persons, as anything but their own fault. It requires courage for any pastor of an old-line congregation to preach prophetically. To ask middleclass Americans to see American cultun~ as Jesus would see it is to ask them to vote against their own privileged position in society. While love offamily members and ofspouse can be an expression oflove to God, the overemphasis of faith in the family to solve our current sodal problems is idolatrous. According to the Bible, idolatry means the granting of ultimate loyalty to any group or object other than the covenant God ofIsrael andJesus Chris' Many Protestants in the United State are so deeply imbued with a subtle mixture of love of country; family, an God that it is difficult to recognize th'l' they may be worshipping false gods "family;" "patriotism," and middle-cla economic prosperity. We must begin t name the extent to which the curre focus on traditional families and t hope that God will bless them seerr, more like a form of Old Testament trib religion than the post-Pentecost faith Christians who "turned the world u side down." This reminds me of the scribe w was commended by Jesus because understood that to love God and nei bor above all else "is much more imF tant than all burnt oJJerings and sa - Jices" (Mark 12:33). Jesus was also qL clear that those who loved family m than they loved him would not among his followers (Matt. 10:34-3 The current uncritical emphaSiS "family values" is an American fom: the ancient Hebrew tendency tm ....a preoccupation with burnt offerings and Open Hands 6 ritual sacrifices. In another passage,jesus talks about the last being first and the first being ast. The last who will be first are those who have little social or spiritual staus -women, children, and eunuchs. The first who will be last are the rich men with social and religious status. ~~latt. 19:25). When the astonished disciples ask him, "Who then can be saved?" Jesus' response was radical: Everyone who has left houses or brothers or sisters orfather or mother or children or fields, for my name's sake, will receive a hundredfold, and will inherit eternal life. But many who are first will be last, and the last will be first ." (Matt. 19:29-30) Loving family members or family 'ife or a certain form of family more han one loves God is idolatrous -an "dolatry which makes it hard to follow the way of Jesus" which often offers harsh critique of traditional family vales. The Household ofGod he biblical expectation is that the power of "the love of Christ" is mown through participation in "the household of God." The good life, the peace and well-being of God's blessing, is given to a Christian community through its covenant relationship with God, not through its focus on the family. God's blessing can also be experienced in the family relationships of Christians; but the Christian home is not the source of blessing. Protestants are currently adrift in a sea of theological pluralism, responding inadequately to changes in sexual practices and family structure. Neither the efforts of conservatives to retain a Victorian family ethic in the name of Christ, nor the faddish "politically correct" adaptations of liberals to a cultural transition, capture the essence of the gospel. Membership in the household of God presupposes a common faith in Jesus as Lord. Membership in a family may presuppose little more in common than biological kinship. People can become Christian through participation In a congregation of Christians whether they were born into a Christian family or not. Only the church is essential to Spring 1993 the Christian life. If Jesus gave status in his day to persons who do not procreate, on what grounds do churches today treat modern eunuchs -single people, homosexuals, and childless couples -lik e outcasts? It is the uncritical belief in one specific form of family rooted a Victorian worldview which leads us to such unjust actions. As the Body of Christ in the world, each generation in the church has the potential to learn anew what it means to live in love of God and neighbor. To do so will mean casting aside the Victorian worldview with its connections to the American Dream. To do so will mean engaging in a holistic spirituality and a prophetic ministry of social justice. Only then will the church truly begin to live the gospel of Jesus Christ, acting on the recognition that full membership in the household of God is not dependent on gender, sexual orientation, or birth into a particular kind of family. .... lAdapted from Janet Fishburn, Confronting the Idolatry ofthe Family: A New Vision for the Household of God (Nashville: Abingdon Press, 1991). Used with permiSSion. 2Colleen McDannell, The Christian Home in Victorian America, 1840-1900 (Bloomington, Indiana University Press, 1986), p. 106; as quoted in Fishburn, p. 23. 3Robert T. Handy, A Christian America: Protestant Hopes and Historical Realities (New York: Oxford University Press, 1971), esp. pp. 214-21, quoted in Fishburn, p. 12. See also Fishburn, p. 28fJ 4Census Bureau Statistics; taken from The New York Times, Section 4, p. 2, AUG. 23, 1992. 5Fishburn, p. 107; citing Parker J. Palmer, To Know As We Are Known (New York: Harper & Row, 1983), p. 110, as reference. Janet Forsythe Fishburn is Professor of Teaching Ministry and American Church History, The Theological School and The Gradua te School, Drew University, Madison, New Jersey. She is an ordained Presbyterian minister (Newton Presbytery) and a regular participant of Monistown United Methodist Church. 7 a long list of fl~l~f~I[Il[fiI[L ~~Lrrm~[L~ \v~[LMI~ by John E. Griffin I wanted to interview Lou Sheldon at Traditional Values Coalition CTVC) in order to do as neutral and factual a description as I could of their view of Christian family values. In a phone conversation with Beverly Sheldon I asked for an interview. Unfortunately, I spent the rest of the phone conversation responding to questions aimed at finding out where I stood on the issues of homosexuality and abortion and also to discover what population would be reading this article. When I refused to answer her questions, but maintained that I only wanted to write an article on their position, she became more aggressive, asking "Are you gay?" and "Are you supportive of homosexuals7" I found that she was completely unwilling to discuss anything unless I would say that I agreed with their position. I got, not an interview, but the promise of literature which would help me understand their views. The literature never arrived. Sensing that I would not receive any material, I asked a friend to go "undercover" to obtain literature. My friend explained to TVC on the phone how she feared her son was gay and needed gUidance. The next day she received a packet of brochures and several newsmagazines and flyers. It was only from this information that I was able to write this article. Some ten years ago, the Reverend Lou Sheldon created a grassroots organization named Traditional Values Coalition, with the monumental task of preserving America's traditional family values. Sheldon, a graduate from Princeton Theological Seminary and a local pastor for more than twenty-five years, saw then and continues to see (especially now with the Clinton administration) a "moral disaster" occurring in America in regard to the family. The Christian family is defined by Sheldon's organization as a heterosexual couple who remain in a committed lifelong relationship in which children are raised to follow the same pattern. The Christian family is a sacred institution, having been established and blessed by God. "When God saw man's aloneness, He created woman from man and blessed their union, telling them to bear children and care for the earth together," writes Sheldon in one of his recent mailings. However, according to TVC this tr ditional model of the family has und gone a series of severe attacks. Attac·· have come from the "once patriot. news media which now supports ab tionists, feminists, homosexual mo' ments, and leftist special interest grou Attacks have come from the televis· and film industry which "promote· and violence and from primetl sitcoms which mock "real-life minis ~ who dare to speak out against the t of corruption." Attacks have also co 8 Open Hands L he classroom where TVC sees that udren are "invited" into pre-marital xual activity and put at risk of AIDS ough the distribution of condoms. I read the TVC newsletters, it me clear that TVC sees the goal of e "liberal attacks" on the Christian mlly as twofold: 1) to present a wide ectlOn of alternative values and les to society, especially the chiland youth; and 2) to eliminate rough the use of "Separation of urch &: State" rulings) the voice of e ·,·ho hold faithfully to one speand biblically-based vision of the nSlian family. The underlying fear of Traditional Values Coalition is that once Christian nation may very n be unlivable for the faithful. heldon's group strongly believes "action begins with education." ese words form a slogan which aprs on a number of their brochures. ough education TVC believes that ople can be mobilized against the of the society, learn about "mili. liberal" issues and causes, and learn .0 mitiate letter writing and phone callcampaigns to state and national resentatives to pressure for support -:\'C's agenda. is also clear, however, that educamust be selective, because it is ugh exposure to liberal ideas that ..dren grow up accepting homosexulit:· as a viable lifestyle, abortion as a eans of birth control] and pornogra/ and violence as entertainment, as ell as being influenced by feminism nd divorce. For TVC, these are all earned behaviors which they seek to change. One of the central concerns of the Christian family in TVC's mind is the --ue of homosexuality. Sheldon spends great amount of energy educating Christians and the California state leg3ture that homosexuality is a learned eha\ior. One example of their educao~al approach can be seen in his -smagazine (Traditional Values Rerr' in an article by Joe Dallas from Exodus International (a ministry dedied to offering homosexuals God's slOrati\'e power to become heteroal). Dallas argues that if a boy is -ring 1993 raised by a father who adores him, spends time with him, and provides well for his family, but then through circumstances beyond the father's control (and which the boy is too young to understand), the father must take a second job which keeps him away from home, all the boy knows is that Dad is gone, and he takes that as a personal rejection. (The same example is given from the perspective of a daughter and a mother.) In both cases, Dallas argues, the children feel rejected and in their adult life seek out a person of the same sex to fill a void from their childhood. From TVC's perspective, liberals have attempted to force the homosexual agenda out into the mainstream of society, as illustrated by President Clinton's move to lift the ban on homosexuals in the military. Once the military is forced to accept avowed homosexuals, then TVC foresees that liberals will make similar demands of the rest of society, including the church. Sheldon knows that this frightening reality is close. In California, he led a successful campaign to defeat ABIOl, a "Gay Rights Bill" which would have forced businesses (including churches and Christian childcare centers) to hire homosexuals. Sheldon is troubled by what he sees happening in America. He sees the Bible being banned from the public schools, yet condoms being distributed, ( which, from his perspective, only encourages children to engage in sex which could end their lives). He speaks of an organization of avowed pedophiles in San Francisco which is permitted to hold regular meetings at a public library under the banner of the First Amendment, while in New York two ministers are arrested for preaching on a street corner on the charges of disturbing the peace. Sheldon acts out of his belief that the United States of America was built upon the Christian family as he sees it portrayed in scripture (although no scripture is quoted to support his view). Sheldon concludes that the only way this nation can have a future is if traditional family values are defended as the exclusive acceptable lifestyle. Not much is provided by TVC to describe these Christian family values. The thrust of TVC's existence lies in what they oppose. However, one can come to know ( or at least suspect) what TVC means by "Christian family values" by listening, and by examining what they make clear are not their values (i.e., not homosexuality, divorce, diversity, pornography, violence, or feminism). Reflections Little or no theological argument supporting their position exists in the literature TVC sends out. The only indication that this organization has anything to do with religion comes from the constant mentioning of "Rev. Lou Sheldon" and words like "Christian," "churches," "anti-God culture," "laws of God," ''Judeo-Christian roots," and "Bible." TVC's literature, labeled educational, appears to be solely aimed at generating fear. For example, Sheldon, writing under the heading of "What You Can Do," states: Right now the enemies of traditional values will probably leave you alone . They are too busy breaking down the national mores they despise, creating new ones, and passing laws to enforce them. But once they have 'captured the culture,' they will come for us. Not wearing the face of an enemy, but as 'friends and fellow Americans' who ask only one little thing.,.. and insist on it -that you, your family, and your church follow their laws of abomination, and not the laws of God." I once heard Matthew Fox say in a speech, "Evil comes into the human heart through the doorway of fear." I went to understand TVC's heart. Not even making it through their door, I found their fear. As progressive Christians, we must seriously consider how we are to respond to this fear. T John E. Griffin is the Associate Pastor at Community United Methodist Church in Huntington Beach, Cali-r----=---..".....---, fornia. He helped establish an Affirmation Group there which was officially adopted as a part of that church's ministry. 9 by Erwin Barron "FamI°1y va1ues" is a hot topic these days, and it is an issue in which the church must be involved in if it is to be responsible in today's society. Whether the topic is Murphy Brown's single parenthood or a call to return to "Ozzie and Harriet," the idea of family values is a wonderful political footbalL It is hard to be against "family values" because the term can mean almost anything. No matter what your political leanings, Dan Quayle and all the politicians are correct about one thing: good family values are critical to the wellbeing of our society. Clearly the church has an essential role to play in determining those values. When politicians call for a return to traditional family values, what is it they are talking about? Do they want women to stay home and take care of the household duties without pay, andbe denied opportunities in our society? Do they want fathers to work extra hours to be "bread-winners" and never have anything to do with their children? Do . they want a return to an oppressive sexual atmosphere of the 1950s with rigid rules and gender roles set in stone? Women have many more opportunities for careers these days. Gender roles have loosened up so that fathers can be more loving with their children. For various reasons, some good, some bad, we have a much larger variety of families, in different shapes and sizes. But that does not necessarily mean we have given up good biblical values in our families. How many of us really know what the Bible says about families and family values? What the Bible Does Not Say! First, this is what the Bible does not say about family values. Nowhere does it raise up as the best model, the traditional, nuclear family with working father and stay-at-home mother with 2.4 children. Most of the families in the 10 Bible do not come anywhere close to that modeL The great patriarchs of Old Testament Bible stories, Abraham,Jacob, David, and many others, all had several wives and concubines on the side, with children from all of them. The children were constantly fighting for status in the family. Are these the biblical family values we want? Sometimes when the Bible does try to give some family gUidance , it is so out-of-date and unrelated to our lives we can't give it much credence. For example, Deuteronomy suggests the way to handle rebellious children is to stone them to death in the town square. With the alarming increase in reports of child abuse today, this passage points out the danger of trying to maintain strictly literal biblical family values. A fundamental family value named in the Ten Commandments is to honor our father and mother. But that commandment is rather one-sided. It says nothing about how our parents are supposed to behave. Using that one-sided gUide, family systems arose in biblical times which allowed a father to treat his children and his wife as virtual property, disposing of them as he wanted. What the Bible Does Say! W hat does the Bible say about family values? The Apostle Paul, expanding on the basic commandment to honor father and mother, gave us a new kind of family value. He said children should obey their parents but also asked parents to treat their children with love and respect, and not mistreat them. Paul also had some important things to say to husbands and wives in families. These passages are some of the most controversial in the Bible. People read them as being anti-women. They are not. Rather, Paul encourages the kinds of love and respect and justice that are essential family values. The readers of Paul's letters would have expected him to say "Wives, be subject to your husbands." But then Paul added , "Husbands, love your wives and never treat them harshly." That was a dramatic improvement in the justice and love of families. It suggested a radica reshaping of the family values of that era away from property rights and authoritarianism and towards mutua respect,justice for all, and genuine 10\e While the Bible is not very specific about family life,]esus does have something important to say about how we live our lives. He said the most impo!'tant commandment was to "Love God Then he added another which he considered equally important: "Love you~ neighbor as yourself." Those values love and justice are so conSistently a cented in the Bible that they must al apply to family. I contend that biblical family value are the same as the other critical valu the Bible constantly upholds. Famili should operate with justice and w. self-giving love. We can find those \' ues in a person chOOSing to live alo in a single parent family, in a fam with homosexual parents, in a divorc family, in a family on welfare, and 1 family with two parents and two c dren. The kind of family is not wha' important; the kind of love in that ( ily is important! We in the Chri community must affirm traditional. lical family values -caring for other-we do for ourselves, working for ju for everyone, and offering genuine giving love. ~ Erwin Barron is Minister for Children and Families at Westminster Presbyterian Church in downtown Minneapolis, Minnesota. He is active in the local chapter ofPresbyterians for Lesbian and Gay Concerns. Open Ha _ ,·here is an assumption floating around church circles that the Bible has some clear statements -about what constitutes a family. ay be the case but I am afraid ,.at most people assume the Bible s as family patterns and family s not what careful study of the res would reveal. .ar the dominant family pattern Scriptures is polygamy, the prac: one husband with several wives. amy is found not only in the HeScriptures (a.k.a. Old Testament) 15 also implicit in at least one e from the First Letter to Timo.ntten late in the first century or .n the second century AD.) So a ~ficial reading of the Bible does eld helpful patterns. lily: Scriptural Images deeper understanding of the message of the Scriptures . however, give us directions to .\', the direction of an ever grownclusivity in our definitions of mil)'." In several passages Jesus redeed the meaning of family. He ned family when he was teachin the temple as a twelve year and he reminded his mother t he was engaged in his "Father's" siness. He defined family on the casion when mother and siblings me looking for him only to be e all those who do the will of the e who sent him. Jesus radically redefined the meanof family when he taught his diso ld that his mother and siblings e es to pray. By referring to God as a, daddy or parent, we acknowlthat our ultimate family is the man family with all its culturally appriate and sexual orientation ap- ring 1993 by Ignacio Castuera propriate variations. In addition, in one of the texts traceable to the earliest layers of the sayings of Jesus we are challenged by the statement "If you only love those who love you, what more are you doing than the ungodly?" Without a doubt the truest Christian family value is inclusiveness, an ever growing circle which recognizes that all individuals and all families are acceptable to God and therefore should also be accepted by us. Church: An Ever-Growing IncZusivity Those of us who participate in' the welcoming church movement know the practical value of attempting to live by Jesus' teaching of inclusive love. Our lives have been enriched by the exposure to varieties of loving and alternative families. We have welcomed a gay couple, John and Ron, and their baby daughter. We have welcomed a lesbian family with two older children. And we have welcomed single parents, couples with step-children, and traditional nuclear families. Our church, Hollywood United Methodist Church, voted to become a Reconciling Congregation in November of 1991. Since then several nuclear families have joined us because they want their children growing up in a nonjudgemental, inclusive environment. Now, that's a family value worth encouraging. My son recently turned eight and when he was six he began asking about John and Dick, and David and Kim, two gay couples that had been very kind to him. He wondered about why they lived together. He was told by me that it was because they loved each other. I paused and asked, "Is that okay with you?" He replied by asking me if it was okay with me. When I said, "of course" he then went ahead to say, "then it is okay with me." I treasure the openness of the church environment in which my child is grow~ ing and I wish that openness for every child in the world. Now, that's a family value, T Ignacio Castuera is co-pastor oj Hollywood United Methodist Church, a Reconciling Congregation in Hollywood, CaliJornia. He edited Dreams on Fire/ Embers of Hope: From the Pulpits of Los Angeles After the Riots and is active in interreligiOUS circles in the Los Angeles area. 11 THE AMERICAN FAMILY: A "Destructive My'th for Gay' & Lesbian Teens by David E. Deppe The American family myth is a powerful influence in all of our lives. Recently, my lover Jonathan and I, and two of my children were guests on an Oprah Winfrey Show which focused on what happens to families when gay husbands or gay fathers come out of the closet. During the interview, my daughter made a poignant observation about our family and my coming out: "We were the Brady Bunch, but the show got canceled." In many ways what my daughter said was true. Even though my former wife and I had prided ourselves in fostering social consciousness and awareness, unwittingly we may have also perpetuated the American family myth. This myth assumes heterosexuality and heterosexist values: "father knows best;" dutiful wife; and 2.4 testy but compliant children. It glamorizes family togetherness, undying love, and faithfulness, but in reality fosters rugged individualism and raw courage in men and submissive meekness and docile tenderness in women. Its values are founded on unrealistic expectations, societal pressure, misinformation, and just plain fantasy. Deviation from what the myth offers as "normal" is not' allowed. Such thinking about the American family spawns gender inequality, sexual harassment, domestic violence, racial bias, and ethnic cleanSing. The family myth is powerful, and it is destructive for us all. Impact of the Myth on Gay and Lesbian Teens Just how destructive the American family myth is for teens has become mcreasingly apparent to me as I work with lesbian and gay clients who describe their teenage years as living hells. Jane (not her real name) tells how her father raped her to teach her to be "normal."John talks about his attempted suicide after he was thrown out of the house because he was "different" and "disgraced the family name." PhylliS is sexually dysfunctional because of the abuse she experienced as a child; she is now in her fifth relationship and that too is in trouble. Frank talks about being a "disappointment" to his family; today he numbs his feelings with cocaine and alcohol. One thread in these stories is the low self-esteem which results when teens fail to live up to family expectations. Lack of a sense of personal worth makes self-acceptance, including the process of coming out, more difficult. A lack of personal worth can, and often does, lead teens into major depression, anxiety disorder, and suicidal thoughts and actions. Gay and lesbian teens growing up under the misguided values of the family myth lack role models. Good role modefs are central to human development. Healthy behavioral patterns, social skills, and the building of quality relationships depend on positive role models. Oust once I would have liked to have seen David Nelson of "Ozzie and Harriet" date the captain of the football team!) In wrestling with issues of right and wrong, and all the shades of gray between, where can a gay teen find guidance? How does a lesbian teen find direction? Whom can they trust? Often the problem is exacerbated if the gay or lesbian teen is raised in a Christian home because the church, perhaps more than any other institution, continues to safeguard the family myth as sacred. The message that gay and lesbian relationships are secondrate is not missed by gay and lesbian teens, who feel enormous pressures to live up to the heterosexual orientation. Counter the Myth with the Gospel W hat, if anything, can be done to " counter the destructiveness of the American family myth? What can be done to develop wholesome new models of family living? What can be done to replace the "living hells" c family life for gay and lesbian teen with supportive, inclusive family real ties? Although this is a task for all 0 society, my appeal here is to the church In theological terms, it is time for repentance: time for the church to tur around ... to change our minds .. . to be renewed .. . time to acknowledge our destructive family myth. I suggest we begin by grounding ou!" faith in the gospel of Jesus Christ an not in American religiosity, or, in this case, family myths. We must begin tc speak a clear Word of God and not ou" own preconceived ideas about tha' Word. We must" begin to preach with integrity, and not out of expediency. What might that clear Word of God be? I believe the gospel invites us, gay or straight, lesbian or bisexual, to use our sexuality wisely and responsibly. The gospel invites us to encourage faithful, loving relationships and suppot: the celebration of permanent partner through a service of Holy Matrimon or Holy Union. The gospel invites us to broaden our understanding of family to include Singles, divorced and widowed, single parents, and same sex partnerships, as well as the heterosexua family. The gospel invites us all to bless. honor and respect one another and our relationships. Finally, the gospel invite us to create open and affirming an inclusive family structures that are supportive of gay and lesbian teens as the,' become aware of their sexual identity The gospel invites us to love and celebrate each person's sexual orientation as a unique gift of God. T David E. Deppe, DMin., Ph.D is Clinical Program Director Jor Positive Lifestyles (an inpatient mental health program Jor Gay and Lesbian people) at Chart er Barclay Hospital in Chicago, Illinois. 12 Open Hands Danielle, Mario, and Cornell: eflecfions on Familv and Values by Bert Garner 0' ed. or many youth today the term He has seen his mother's compassion family" is a difficult one, espein her work as a nurse's assistant. He ially for youth who have not had feels that gay people are more sensitive °e experiences of family. "Family" than others because we know how it amily values" (as defined by socifeels to be hurt. This sense of card the religious right) have played ing leads Mario to want to also work in the oppression of queer* youth. within the medical profession. the Youth Empowerment Although both Mario and .out which was held in conjuncDanielle can envision family as ° h the 1993 March on Washingbroader than mother, father and April, youth from across the U.so two kids, it was still evident ed to discuss issues of concern that they remain affected Family and values repeatedly by societal notions of "family values." Although preparation took place for the he feels that his relation( \ hat followed the Speakout, I ship with his mother is °1th some of the youth about close, Mario remains e;initions of family and family closeted. He does not , 1\ \\\ \ \ I~ wish to break the image that his mother and fam! \ \ \ Speak Out ~ I II{ ily have of him. Mario is \ ~ d nielle, a nineteen year old from concerned that he will dis,===--.::::::== bryland, explained that it was appoint his family by not . for her to relate to the term of having children. Danielle pointed out °alues"; she felt that she had no that adoption is always a consideration. el for such a thing. When asked Cornell, who is seventeen and from e envisioned as "family values," Maryland, echoed Mario's sentiments led that it would be such things about the compassion of gay people. hing kids right and wrong, morHe would like to be a therapist because so forth. However, the most he has been through a great deal and ant family value that she could feels that he could share his insights _me would be to give people a sense with others. ect for themselves and for oth-Cornell believes a family should have two responsible, caring adults who have n. ano echoed much of what Danielle time available for and devoted to their o say, even though his family situchildren in order to provide support. \'as in many ways different. The The sexual orientation of the parents is een year old described growing unimportant -what matters is the love. Ohio with an immediate family Cornell feels that "family values" is just as close. At the age of twelve, he one of many things which society has ed from his mother that she was a created. He sees it as having evolved He credits her coming out to into a heterosexual, suburban, middlebringing them closer because class image. For Cornell, it is important ould relate to each other. Mario to get rid of this classic stereotype and 'nted out that many times othto think of what is best for the children. me queers as not having family Cornell has within his family a gay "hat all we queers want to do is aunt. However, his grandmother, with ,-:. "VVe have feelings!" This sense whom he lives, has made it clear that s and caring is a large part of she does not approve of same gender rnal orientation and his values. orientation. Cornell used to attend ,.6.\\'.1,. ~irJ os," '~iJ church with his grandmother, but as he became aware of his sexual orientation, he left the church. It only made him depressed, and he felt the closemindedness of the people there. He came away witha low sense of self-worth and much self-hatred. He has now learned to accept himself and his gayness. His belief in God continues, but he believes that his answering is to God and not to the people of the congregation. It has taken him a long time to overcome the obstacles placed in front of him by "family values," but he now sees the gay community as _:::sa I~_ A. a very caring and sensitive one. Since he has been out, he has met great people and says that he would not turn back now, even if there was a "cure." As I spoke with these youth, I was reminded of the buttons that say, "Hate is Not a Family Value." The youth at the Speakout are able to see beyond the hate to the positive of what can be an incredible oppression -especially at this point in their lives. They are also able to give us the vision of new values, new families, new voices. T *Queer is the word which the youth at the Speakout used to identify themselves as lesbian, .gay, bisexual, transgenderal, and questioning people. Bert Garner is a United Methodist Mission Intern working with the AIDS Pastoral Care Network in Chicago, Illinois. He also volunteers with the Reconciling Congregation Program. 993 13 ~f(~oH~~D(D U\TT~TUD(~g One Sunday when I was about nine years old my father, who is a Lutheran minister, gave a sermon which dealt with Jesus and his open association and friendship with the outcasts of his society, such as whores, lepers, and tax collectors. In making a correlation between Jesus in his time and Christians in the presentday, my father said that he was associated with and had befriended outcasts in our society. He listed a group of people who are looked upon negatively by many people in our country which included blacks, the handicapped, and gays and lesbians. Usually I didn't take much interest in my father's sermons, but when I heard that my father, though straight, not only knew gays and lesbians but had them as friends, too, I was completely astounded. That afternoon I walked into my parents' bedroom where my mother was resting. In an uneasy manner I asked her what my father had meant in his sermon that morning with reference to his gay friends. That afternoon 14 A Family Value by Kevin Poole was one of the most enlightening times of my life. My mother and I ended up having a four hour discussion on the subject of homosexuals as real people. I learned that there were people I knew and was very close to who were homosexuals. These were people who weren't evil child molesters as I had heard and ignorantly believed. These were not immoral people and they did not carry out the disgusting sexual acts I thought. The last point was hard to understand. It was difficult for me to accept something which I had been told by my friends and by society was wrong and demoralizing. But with enough assistance from my mother, I began to unq~r;sltand the uniqueness of homosexu:~;)~~'~ f"andlstartep to accept them as ,'~m~*:qeirtgs ~nd realized that their ~exual orientation was a minor differenci~':~~ et~~ti0them and me. 1ti\J.qt:t~ncl of that discussion, my ~othef'toldme that many of my adult ''friends {who were connected with our , ' . :"R,*,ere gay. I realized that I had 1);1 ovei!dlthe~~,R;eople prior to know/ifl$'lh~Y fr~re gay and (because .D~:"tnyLp~rsonal and Christian belief) I felt that there was no to stop loving them. then I have become an ' :!Bem13~f!:f\n the gay commu. nitfas'a'straight, open-minded male. When I was twelve or thirteen I joined my parents in worshipping with Lutherans Concerned (a group organized to promote full acceptance of gays and lesbians in the Lutheran Church) once or twice a month. That was an interesting point of my life because I was still naive about many things, but I was made to feel mature and "grown-up" because of my lack of prejudice. As a child growing up with this special acceptance (special because most kids -and adults for that matter -were very ignorant and biased against homosexuals), I always felt I had an edge over my peers. Even though I was made fun of and taunted with derogatory epithets, I was still proud of my participation in the gay community. I ha\"e even walked in two Gay Pride Parades in Chicago. Both times it was wonderful to feel the intensely high-spirited bonding between everyone who marched to express their pride of who they were. Positive Family Values These open minded attitudes, held by people such as my parents, are the kind of liberal, positive family values that need to be more prominent in our society in order for harmonious relations between human beings to exist. For if ignorance prevails in our world nothing new, important, or exciting wi1. occur. Without differences amon people, life would be filled with borm and meaningless relationships. Differences in color, cultural background sex, and sexual orientation in people should not be pushed aside as shameful, but should be encouraged and accepted as unique and deserving of pride and admiration. I have been told that prejudice plu manipulative power results in racisrr. and other kinds of oppression. It scare me to think of how much oppressio there is out in the world and how detnmental it is to so many. Fortunately, it' comforting to know that I have power too, the power over ignorance. T Kevin Poole is a seventeen year old PK on both sides! His father is now a spiritua director, after fift een years in the parish His mother is a parish minister at the Lutheran Church of the Resurrection or. the far south side of Chicago where Kevin is a member. He is a junior at Whitney Young High School in Chicago, Illinois where he is very active in theater and a member of the Human Relations Club. Open Hands ",,,, •. ,",,' ieL,' - " " 1\ ""'-_ _ TowarS . bbv ~' Margarita y "" ~ ----~ J Ourney a bisexual, Latina woman, mar,vith an infant son and a stepghter. Given that information, I held in high esteem by persons aim to be the repositories of an family values." Yet I am a n, I am part of a family, and I ,~~uu~: have values. two years ago, I had lived my ult life (twelve years) as a lesbitered seminary, became orand received calls to two es as an "out" lesbian (albeit a er than a "6"on Kinsey's scale). onsidered the possibility of a _..-.avu.:>hip with a man. So when I was ain, I was looking to fall in love ·~man. I did fall in love -but rnan-and heterophobia took nted to run away. I was terrimy friends would think I had ~'I'V'Inned them and our cause for jusondered if the new lesbians in rch would feel betrayed and 'ondered how the sex would ~ I would like it enough to a long-term relationship. I shut my feelings down and "hat this wasn't happening. ouldn't. I believe that we must !1 ourselves to the truth of our are to be present to ourselves, ~~quently, really present to each inistry ofpresence" was part ,reat gift to all he met. I wanted e such a ministry of presence, d not do so if I disallowed my elings. g in love with a man was like out all over again,risking friendd community built over many Bemg a person with a bisexual ,~ .....uHion in relationship with a per" he other gender makes one be comfortably heterosexual. _I came out as bisexual to the lers who head my local assond conference, they were exoncerned that I intended to a man without the benefit of --~_'!~II..lL~Suarez -~1i11h.......!..!~ g marriage. They implied that my behavior could be considered unethical according to ministerial standards. I did my best to confront the church authorities, explaining the heterosexual privilege associated with marriage and how I did not want to buy into that privilege when lesbian and gay people did not have the same rights and responsibilities. But I realized I couldn't win -and friends encouraged me to get married to save my career. Heterosexual privilege confronted me in other ways. While David and I were vacationing in a Wisconsin resort, we were being very "carinoso" toward each other when I noticed people smil".......".......~~~... one knows how our lives will ing at us. Except perhaps in Provincetown, Massachusetts or Fire Island, New York, I would never expect people to smile at my obvious affection for the woman I was with. I realized that my new relationship with a man could lull me into being too comfortable, so I determined to be on constant alert for the places of heterosexual privi~ lege that would be offered to me (sometimes daily) and to confront them as I was able. Sometimes heterosexual privilege made me ashamed of loving a man or embarrassed to be with David. Mostly those feelings just made me feel ashamed of myself. I wished I could just be a lesbian. I didn't want the extra burden of being bisexual. I was tired and didn't want one more issue or one more question. When people ask how I "changed" my orientation, I tell them that my orientation didn't change; rather I was able to acknowledge the truth that had been there all along. I am still a "4112" on Kinsey's scale. When people ask about fidelity, I answer that I am faithful to my family -which right now includes my spouse, my son, my step-daughter and myself. We need to be faithful to each other -not letting the gods of career advancement, success, desire for possessions and power, lust, or youth become more important than nurturing relationships among us. Yet, our family may change. David was previously married; that changed with a divorce. I was previously in a long-term relationship with a woman; that changed when we separated. No change in the future or what rearranging of our family will occur. But nurturing the relationships that exist now must always be part ormy consideration for any future family configurations. For me being bisexual is being open to loving. Love can emerge when we least expect it. True friendship often has sexual undertones, though we do not usually admit to them if we are in an established, monogamous relationship.Instead, we may act in divisive and deceptive ways. Is that a good family value? Or is it better to be honest, caring, and forthright and to struggle together (with our chosen family) over the implications of those friendships? Questions of fidelity, of sexual undertones in friendships, of being open to love whenever it comes, are very difficult. I can ask them and muse on their implications for my life, but they will only be resolved as I live them out in relation with my family. T Margarita Suarez is pastor oj New Hope United Church oj Ch1ist in Milwaukee, Wisconsin. 993 15 •••• •••• • •• ••••• ••• • ••• •••• •• •••••• ••••••• • • • • • • • • • • ••••••••••• ••• ••• • •••••••••• •• ••• • •••••••• Raising Children with Inclusive Values by Anne Broyles • "Mom, when I grow up, can I many anybody I want?" • : • "Of course you can," I told my five year old son. ••• • "I think I'll many someone named Eric," Justus said • : thoughtfully. "Can I many an Eric?" : : ''You can many Eric or Erica. Eric is usually a boy's : • name: Erica would be the name of a girl. So it depends • • on whom you many." • : "I want to many an Eric like in The UttIe Mermaid." : I paused, carefully considering my response. "Well, some men love men and some love women. Like Dad loves me but Evan has boyfriends." I looked at Justus' sweet face, as yet unmarred by societal judgements on "right" or "wrong" sexual orientations. How could I help him to stay open and accepting while also being honest about the unaccepting climate in which gays and lesbians often live? "You and I know that as long as two people really love each other, it doesn't matter if they love people of the same sex or a different sex." He nodded his head. "But to tell you the truth, Justus, there are lots of people who don't understand that and they end up treating lesbians and gay men mean." I hugged him close. "Whoever you love, Dad and I will love and accept, too." Justus looked serious. "What if my Eric doesn't love me even though I love him?" I hugged him again. "Oh, honey, that will almost certainly happen to you as you grow up. You'll think your heart will break if a certain person doesn't love you. Eventually, though, you'll hopefully find someone who loves you back the way you love them." Such hard lessons for a young child, I thought, and yet I knew that part of my job as a parent was to prepare my children for the realities of this world. It wasn't until I was in seminary that I realized that some of the people I knew, cared for, and respected were of samesex orientation. Those friends helped me understand a bit of how it feels to live in a world where some persons cannot be open about whom they love. While I was dreamily talking with anyone who would listen about my plans to marry my husband, others could only share their love-lives with a trusted few. While I was free to walk around campus holding hands with Larry, others could only touch each other in the privacy of their dorm rooms. Growing up, I don't remember thinking much about the possibility that not everyone was heterosexuaL Men loved women, women loved men, and that's just the way it was in my limited world. With some chagrin, I do remember a passing fad where Thursday was "Queer's Day" when we were supposed to wear green and yellow clothing. It never occurred to me that "Queer's Day" might have been offensive and hurtful to some of those with whom I went to school. So now, as a parent, I struggle with how to raise my two children to be open and accepting of all people. I want my children to know the realities of this world and also feel that there is a positive power in religious faith that can challenge the status quo, when necessary, and work towards God's New Realm. After Moses gave his followers t ten commandments, he reminded theT!" "Remember these commands and cherish them. Tie them on your anns and wear them on your Joreheads as a reminder. Teach them to your children. Talk about them when you are home and when you are away, when you are resting and when you are working. Write them on the doorposts oj your houses and on your gates. Then you and your children will live a long time in the land that the Lord God promised to your ancestors." (Deuteronomy 11 : 18-21 a, TEV) I want to teach my children th God loves each of us more than we ever know and that even though may erect barriers between oursehand other people through prejudi namecalling, and insensitivity, "all aone in Christ Jesus." The divisions' make between rich and poor, gay a straight, First World and Third Wor people of color and white folks are n ultimate categories. God calls us to sisters and brothers, working togetl~ for the good of the world. My prayers are with my children and all who stan tall, speak out, and war that all persons may be part of God's beautiful creation So far, so good. My children ama: me with their tolerance and acceptan which, first modelled by their paren' has become their own nature. Both Tnnity and Justus have vocally defende children in school who they felt wer being unfairly treated. Both have r belled against what they felt was inju~ tice by writing letters, staging person boycotts, loudly discussing their vie\\' And yet I worry sometimes that 1 Open Hands 16 .--..I-U' c >=' them to embody the all-incluof Christ, I am preparing them 'ays on the outside, out of the ~~--""'ream understandings of society !"e. Am I setting them up to be ._ .......LU~.... _ rejected? "Happy are those who uted because they do what God .." (Matthew . is it fair to ask a Id to shoulder 'e Christians are o be? her sixth grade daughter was assignment to eline of her life. of her almost-an event from -·ory and an event ersonallife. As 'Trinity looked e Carry It On lendar hanging 1. Her timeline, displayed on ard with a colotographs and ·ons, included h as Greenham in 1983, Tutu winning Peace Prize in e first National i r Gay and Lesbi-in 1987, Jesse winning the primary in amen Square in :--:elson Mandela's release in 1ect was beautiful. "You did a _ I told her. ''I'm really proud / guess is, however, that the u chose are quite different than some of your friends' timelines. ore likely to have President and Bush's elections, for in'ou may have to interpret some -ents you've chosen." roblem. Trinity received an A+ udly displayed her timeline for -To-School Night. But, as she hat precarious age of adoles~==============~ _____----lIY cence where hormones and the expectations and values of a sexist society can trigger loss in self-esteem, I know that it will be important to give her plenty of support so she can be herself, not following the crowd, and still feel accepted. Both Trinity and Justus have stood up for children of color who were the object of teasing and misunderstanding on the playground, but my children were safe, given their white skin, from being lumped into the same category of derision. Will it be different if they take the side of someone who has been called "fag" or "dyke?" It is hard enough to develop a healthy sense of sexuality (no matter what one's sexual orientation) without others labelling you as "queer" when that may not be the case. Yet I must trust that my kids will be able to handle the consequences of whatever positions they choose to take . "Do not conform yourselves to the standards of this world, but let God transform you inwardly by a complete change of your mind . .. Hate what is evil, hold on to what is good . . . Let your hope keep you joyful, be patient in your troubles, and pray at all times." (Romans 12: 2a, 9b, 12) As a Christian parent, my job is to hold the .life of Jesus before us as an example of complete and accepting love. I must also help my children develop a strong sense of their own spirituality so that when times come, as they must, when they find themselves on the "outside" because of their faithfulness, they will lean on God's strength. I want them to be able to see with the eyes of Christ so that, when they encounter injustice and intolerance, they will be able to see "that of God" in both the oppressor and the oppressed. Gay and lesbian issues are part of the entire spectrum of concerns that, as Christians, Trinity andJustus will be called to address. Ifthey had grown up in a different age, they might have joined with others to establish · voting rights for women or to abolish "Whites Only" drinking fountains. As children of the late twentieth century, they find themselves in a time of change where lesbians and gay men are claiming their inherent worth and asking to be accepted for who they are. My prayers are with my children and all who stand tall, speak out, and work that all persons may be a part of God's beautiful creation, regardless of how or with whom they share love. Loving, accepting, working for peace and justice -1 can't think of more important Christian family values to impart to children and parents alike . ... Anne Broyles is co-pastor ofMalibu UMC, Malibu, California (which is in the process of becoming a Reconciling Congregation.) She is the author of over seventy articles and three books, including Growing Together in Love: God Known Through Family Life which will be published by the Upper Room next fall. 1993 17 Vince Having met Mike and Nadia, I've discovered a meaning of family I didn't know could exist. I met Mike and his daughter at the beginning of my coming out to myself as a gay man. From them I learned of "gay fathers" a concept I had not even thought about before. As the three of us got to know each other, Mike said several times to me that he and Nadia "came as a package." We've grown to love as a family, sharing happy times and supporting each other in difficult situations. A family starts as a relationship; and it is constantly growing and developing. It takes a lot of effort at times, and a whole lot of respect for each other. Being there to support and simply care about one another is not easy. Mike and Nadia have given me this long hoped for feeling of support and caring. A family does for each other and teaches each other new things about life. We share our thoughts and our feelings. A family is more than just a man, woman, and child. A family is held together by sharing what is important to each other. We gather for meals together. We join around the piano to What Makes a Family? by Vince Benabese, Mike Underhill, and Nadia Underhill What makes a family? We debated this question and discussed it inside out. We consulted dictionaries and textbooks. We reflected on our experiences. We thought about other families. And as it usually is when the three of us discuss matters ofimportance, we realized that we did not agree on one single answer. So we'll share our individual perspectives with you. play and sing. We share events that are important to each other -with a vacation thrown in now and then. There are many experiences to come I'm sure -but always as a family. Mike All the mail I receive from the Gay and Lesbian Parents Coalition is stamped on the envelope with a bold slogan, "LOVE MAKES A FAMILY" For the roughly 10 percent of gay men and the 40 percent of lesbians who have children, this slogan strikes home. Whatever the courts have ruled about our fitness as parents, whatever church bodies have said about our compatibility with religiOUS teachings, whatever other kids on the playground tell 0 children about fags and queers, wha . ever quaint term the census bureau an sociologists use to sometimes acknm edge our existence, we know love an we know in our guts that we and 0 children and our lovers constitute fam·· lies. Yes, love does make a family. B there's more. When I last wrote about this topic Open Hands, I wrote a typically rna' piece, analytical and objective, full 0 arguments and sub-arguments. Thou it contained an ode on the "wisdom our children," there was little to suggehow much joy I had with my daugh Nadia. There was also no indication CURBSIDE OH F I NE) FIN£..... Bur, SAYS ToNY T ilt. \5 Go -N EE DING BRA(fS .. . 18 Open Hands how much work and energy it took to organize my entire life around meeting my commitments to be part of Nadia's life each and every week. So now I want to emphasize that love and joy and work and energy all make a family. But most importantly, I want to acknowledge that family life with Nadia and Vince is a great blessing. They kid me, make me laugh at myself, ask about important things in my life, listen when I need to talk, give me advice when I ask for it, care about my feelings, and humor my peculiarities. What makes a family? For me, family is simply Nadia and Vince. Nadia Norman Rockwell's pictures of the quintessential family seem firmly tattooed onto some people's brains. Not mine, though, because my family has never been what a lot of people would call normal. I don't see why they wouldn't, really, because aren't we taught not to judge by appearances? I guess the question is "What really makes up a family?" I have a lot of different answers. I think love is part of it, sure. But there's a lot more to love than family, and a lot more to family than love. I think of my family (my mom, my dad, and Vince) as a support group. I know they'll be there for me, and likewise, I know that when they need me, I'll be there. Family is doing things you don't want to, and giving up things you do want. Family is trust. Family is knowing that someone always loves you, supports you, thinks about you. Before Vince became a part of our family, I didn't feel like my dad and I were just a fragment of a family. We weren't; we were a family, by all of the measures listed above. But then my dad met Vince. Vince wasn't like any of the other men my dad had dated. I felt comfortable with him the first time I met him. Once he and my dad moved in together, there weren't any ragged edges between us. We were all one unit, a family. I remember the night I realized that Vince was a part of my family for good, that was that. I use this example to show how well the three of us work together. When I think about our family I know that we have one of the best familial relationships I know. We go beyond love to reliance, consideration, support and trust. I consider myself truly lucky in all respects of my family. In Conclusion W hat makes a family? Despite our differences in emphasis as we've answered this question, there is no difference on the fundamental point: we three are a family ""II<;::~---------------->-""/i We respect and support each not just an onlooker. My dad and I had season tickets to a symphony, and this was the second time my dad had made . extra efforts to get Vince a seat, even going so far as to change our seats so we could all sit together. I remember thinking that my dad's and my life alone was over, and I had never realized it was ending. And in response to this major restructuring of my family, my only response was to think that, well, okay, = =========~)jl other. We have our own rituals of sharing. We are honest with each other. We often ask about each other. We enjoy each other. We sing, play Monopoly, try new recipes, plant wild flowers, wash clothes, and run errands. We cooperate to make life a little easier and a little more enjoyable. And because of our shared lives together, we trust that in good times and in bad, when it's convenient and when it's not, we three will be there for each other. That's love in action. That's what makes a family. T Nadia is a very active sophomore in high school. Vince and Mike work in the information technology training department of a major Chicago corporation and are active at Parish of the Holy Covenant United . Methodist Church in Chicago, Illinois. T h;S 5eec.idJ E. piso de of "CURB SIDE " wru-~.tr F ~ueo T HE RfPV8LtO(N HDM05EX CDIlLlTi oN FOR crR.APIT10N'AL f'AM/Lc ~. ~ Spring 1993 19 Effective parenting crosses all spectrums of society and culture and all sexual orientations, although added dynamics are evident when lesbians, gay men, and bisexual people are parents. Effective parents are those who possess certain traits and practice certain skills within their families to produce healthy, positive re~ lationships with their partners and children. The first trait of effective parenting is AVAILABILITY. As parents, we need to make time to listen and share what is important to us and what is important to our children. What we invest in our children now is what we will get in return later. Our children will never remember what they had for dinner. They will remember if we had time to spend with them. Take time for fun. Make memories together. The second trait of effective parenting is MUTUAL RESPECT. Mutual respect says that everyone is valued and no one is more important than another. For example, if I expect my child to knock on my bedroom door when it is closed, then I need to knock on my child's door as well. Respect isn't just something young people should have for their elders. It is something we should all experience from birth on: doing to others as we would have them do to us. A third trait of effective parenting is EFFECTIVE COMMUNICATION which is a combination of speaking with and listening to another person. Listening is the most important part of the equation! On occasion, one of my children will say "Mom, you're not really listening to me." When that happens, it is important for me to affirm them by giving my full attention, eye contact, and body language that says ''I'm with you now." We also need to help our children feel safe enough to express themselves to us without fear of rejection. To engage in effective communication, families must have appropriate LANGUAGE -to name who we are and how we relate to each other. Language is especially important to gay, lesbian, and bisexual families . When I divorced, I became a single parent. My ex-husband remarried about the same time I re-partnered. He had a Wedding. We had a Holy Union. O Uf children now had a father and stepmother, and a mother and her friend or companion, depending on who was speaking. When my children say "this is my mom and this is her partner" or "this is my bedroom and this is their bedroom," their friends have little difficulty with it. But we must have the language. A fourth trait of effective parenting involves RIGHTS AND RESPONSIBILITIES. Ask yourselves these questions What kind of family do we have? Wha' do we want it to looklike? What's my part? What's your part? Everyone needs to have a meaningful; manageable role. I signed on to be the mom. You signed on to be the kid. How do we work together to make our home the place where we all want to live? Responsibility is like a muscle. Ithas to be used in order to grow. Kids who have everything done for them become passive recipients of whatever life dishes out. Responsible, thinking, involved kids believe they can change the world, and they do their best to do that. Lettino our children make some choices and live through the consequences is one or the best gifts we can give them. If one forgets his lunch, he has to figure au' what to do; borrow money, borrow food . be hungry until after school and hope for a big snack. If one forgets her jacke she has to be cold or stay in fro Open Hands 20 parents are always there, kids through the consequence of e, never have to figure out 0, never learn from a mistake might do differently the next ecome responsible for them- effective parenting involves this with LOVE FOR EACH Remember that what we put we'll get back someday. :ears ago we took a family trip port. We tried to buy a "fambut were told that my life and our two children did not .i criteria for family. We went many middle and upper manpeople and just as many ex=L-=-.uv.1S as to why we were family ed this pass. They were willme a single parent memberfinally they were willing to let e, just to have us go away. Of wouldn't do that. Finally a arne toward us and said an./ do you people have to be so "hy do you have to make such .. My nine year old daughter, been silently observing the e as we marched from pererson, came forward and ree does it now so that maybe I -e to do it later." Without anord from anyone, Kacy was our family pass. e love we give, the time we nd the values we share that family. .... Frryberg is the founder and DirecPc: ents & Kids Foundation in Con necticut and is a member of politan Community Church in en. She is writing a book, Raisfo r Fun and Prof it. A Fami.ly Orientation by Malcolm C. Bertram, Jr. LOri Ann grew up in a home where peace and justice were not only discussed but acted on. As parents Barbara and I sought to show not only by words but by example that every person shares with every other person a common family, the family of God. Lori Ann brought a new challenge, a new gift, when she told us she was a lesbian. That really put years of teaching, living, and believing to the test. Would our teaching and believing get reduced to mere words when applied to our family? How would we and her two brothers react after Lori Ann "came out" the summer before her junior year in college? How would we react to new words, new relationships, and new categories of consideration? We were forced to broaden the circle of our neatly fashioned heterosexual world -to be more inclusive -which moved us far beyond intellectual exercises, academic knowledge, or even theological belief. Would our family circle expand to become inclusive of those called "gay" and "lesbian" or would it reject and shut them out which also meant rejecting and shutting out Lori Ann? For the Bertram family, the latter was never eVen an option. Yes, there are areas of conflict, misunderstandings, and times of tension. But they would all be with us anyway. Lori Ann's orientation is really not the cause. Rather, her orientation is one of the dynamics brought to our family table which now includes two more traditional families (Lori Ann's brothers and their spouses, each with two sons) expanding our circle even more. With every expansion has come a strengthening of our family. For us the issue was never "Why us?" or "What did we do?" The questions were, "What will this mean for us?" and "How will Lori Ann be treated by others?" Our concerns were clarified when Mary, a close friend of the family, responded to the news by saying, "I love Lori Ann, and her being a lesbian doesn't change that love.I worry, however, about how she will be treated by those who don't love her." It has been almost ten years since Lori Ann came out. Today the family as a whole accepts her and her partner without question although individually, family members have questions, disappointments, expectations, and fears . Each family member deals with these struggles in different ways, most often in a supportive, affirming manner. The strong family values of peace, justice, honesty, and celebration of each individual have played a major role in al1 our growth: Love for each other, strengthened by shared family religious experiences, and a common commitment to the dignity and value of each person, provided the glue that would not allow our family to crack or break. Our family'S story, however, should be viewed against the backdrop of a society which does not support or recognize the right of persons to be themselves. We know some of the reactions of others who do not know the Bertram Family. We hear the words that hurt, cut, and wound. Yet we also know the joy of love tested and love strengthened . We love each other, and that is our family orientation . .... Malcolm C. Bertram, Jr. is Senior Pastor of The Second Church in Newton, United Church ofChrist, Newton, Massachusetts which became an Open and Affirming Church before knOWing the Bertram story. His daughter, Lori Ann, is a Supervisor for the Domestic Abuse Unit in the Massachusetts State Department of Social Services and a deacon in the Hingham Congregational Church, Uce. 993 21 In 1989 the "Children of the Rainbow" curriculum was developed by the New York City public school system and recommended by the central Board of Education to the thirty-two local districts for adoption. The multicultural guide is designed to acquaint teachers with the different types of families and backgrounds from which their students come. Teachers are to encourage students to respect diversity and promote sensitivity by teaching them to "acknowledge the positive aspects of each type of household." These objectives make sense, given the facts that two-thirds of the one million children who attend public school in New York City are from single-parent households; more than half live in poverty; ten percent have immigrated to this country within the past three years; and only twenty percent are white. Controversy has arisen, however, because within the 443-page curriculum, brief sections suggest that respect be extended to lesbian/ gay people and children whose families may include one or more homosexual parents. In the fall of by Beth Bentley 1992 gay rights opponents charged that the "Children of the Rainbow" curriculum promotes homosexuality. Roman Catholics, Hispanic evangelicals, and affiliates of Pat Robertson's Christian Coalition have been especially outspoken and disrespectful in school board meetings, special forums and demonstrations (thus demonstrating the need for the curriculum). Peter Hogness shared his personal experience at a special forum in Queens School District 24. He says, "The catcalls and insults started as soon as the crowd knew which side I was on: "Shut up! ... You phony! . .. Boo!" 1 In the face of widespread and outspoken opposition, the original recommendations to teachers were modified, giving districts the option of postponing until later grades topics relating to homosexuality while retaining the basic message of respect. According to the Washington Blade (December 18, 1992) by early December 1992, seventeen of the thirty-two boards had opted to postpone references to gay/ lesbian families until later grades; eight were reportedly using the original curriculum gUidelines; and the remainder were discussing possible alterations. In School District 15, the pastor and members of Park Slope United Methodist Church (PSUMC), a reconciling congregation, have been active in testifying in favor of the curriculum and holding forums. The pastor has also raised the issue at a meeting of United Methodist pastors called by the bishop to discuss urban issues. It is quite likely that the gUide could be gutted, and the central school board's . decisions overturned, if conservative school board candidates get elected on May 4. As this issue of Open Hands goes to press results are not yet known. Among the candidates who promote the family value of respecting everyone are a PSUMC member and a United Methodist pastor from Staten Island. ... 1His article originally appeared in New York Newsday (December 11, 1992) and was reprinted in GLPCI Network (the newsletter oj the Ga) & Lesbian Parents Coalition International). Beth Bentley is a member oj Park Slope United Methodist Church in the Brookl)~ neighborhood oj New York City. n ant. Pat and Karen Norman, who have been a family for more than nine years, are now proud parents of ten month old Zachary. The bi ll boards have been the target of vandalism and a bomb threat and GLAAD offices have received some hate calls, bu most response has been positive. In October 1992, the Gay and Lesbian Alliance Against Defamation (GLAAD) launched an advertising campaign in the state of California to challenge the traditional definition of family and to increase lesbian visibility. The ad features an interracial lesbian couple, one of whom is nine months preg- 22 Open Hands ~ !\j'O'1'~E Baptizing Andrew: ""~e" A Tale of Two Churches CllflJee,tA by Karin Abbey a and I are a mixed couple: eila was raised Roman Cathoand I was raised Lutheran. met thirteen years ago, neiwas active in a church nor en since college. :er, not long after we became a began attending a Lutheran 'hich was quite conservative, 'orship style and politics. The pealed to me (as an anthrovalue tradition), but the latroblematic. I had found a comof faith, but I had to be very bout discussing my private life. l no inclination to join a church e didn't feel welcome. ,'ears later, I discovered s Concerned and wrote to 'Tl rough LC I was nominated to \'orkshop on the Church and <>xuality where I was out simul...~..uU;)Ij' for the first time as a Chrisa lesbian. I came home high sSibility of being a Lutheran open about her sexuality. . post-workshop enthusiasm, I to my pastor. He was speechn though he knew I lived with d knew the nature of the workad attended! I suggested that I ably not the only non-hetero. n his congregation. He agreed that so far he hadn't had to h the issue. passed. The pastor looked a mfortable at any mention of and even more so when I menmy involvement in Lutherans ned. However, I taught Sunday served on Church Council, and rganize the church's 35th anni. celebrations. Slowly, I came out -people at church. n Sheila succeeded · in getting nt (something we had been worklard for nearly five years). We that my congregation would not best place for the baby's bapFortunately, we had become aced with Pastor Pat of the other g 1993 local Lutheran church. So when she announced that she was pregnant, we just grinned and Sheila announced that she was pregnant too. Pastor Pat readily agreed to baptize our baby. Sheila gave birth to Andrew on October 4, 1990. We arranged to have Lutherans Concerned godfathers fly in from Chicago and Pittsburgh for Andrew's baptism on December 30. Unfortunately, we hadn't cleared the date with Pastor Pat and discovered she would be out of town. Since it was too late to change the date, we decided that I should ask my pastor after all. When I told him of Andrew's birth, he was again speechless. When I asked about the baptism, he said that it was his practice to baptize "illegitimate" children before or after services, not during them. Now I was speechless! "Surely," he said, "you've seen baptismal parties between services?" "Yes, but I assumed they weren't members of the congregation and didn't care to participate in the service." "Occasionally. But more often they were the families of illegitimate children." "But I thought a major part of baptism was to welcome the child into the congregation? That can hardly happen if the congregation isn't present." "I can't make an exception for you. It wouldn't be fair to all the others." "You've already been unfair to them." "I see no reason to change my elevenyear-old custom." "I see no reason to continue in this congregation. " I cried all the way home where Sheila ' comforted me. Then we called Pastor Pat and asked if the chaplain of our Lutherans Concerned chapter could perform the baptism at her church in her absence. She brought the matter to her church council, who readily agreed. The godfathers arrived, family and friends came, the baptism was beautiful, and Sheila and I were introduced to the congregation as Andrew's parents. We subsequently joined Andrew's new church. We serve on various committees and attend worship as a family. I still miss some of the friends I made at myoId congregation, but we all appreciate the differences between that church and our new one . At myoId congregation, I was "out" to a select few; now, if one of us turns up alone for services, people ask, "Where's the rest of the family?" At my old congregation, the pastor looked uncomfortable if I mentioned Sheila; now, when Sheila and Andrew attend early service and I turn up for the late service, Pastor Pat chuckles and says, "What, are you two separated?" Our new church gives us hope for the future, hope for Andrew, and hope for the church as a whole . ... Karin Abbey and her partner, Sheila Connolly, have been in a committed relationship since 1980 and have worked in the same companyfor ten years. Their son Andrew is now two and a half years old. 23 Same-Sex Unions: Perspectives from a Clergy /lllv In February 1993 the United Meth~ odist Southwest Texas Conference held its first gathering of "clergy only" with our newly assigned bishop. In a time for questions the bishop made it clear that he would discourage local churches from becoming Reconciling Congregations -an action churches can take beyond the boundaries of episcopal authority. He also forbade clergy under his charge to officiate at unions or any ceremonies resembling a marriage between same-sex couples, noting that such action would receive an episcopal reprimand (which could considerably jeopardize individual clergypersons' ·careers). Some of the ministers, including me, sighed in dismay while others cheered in unrestrained joy. The bishop's statement triggered anxiety in me for very personal reasons. In November 1992 Trinity UMC (the church to which I have been appointed for five years) voted by Church Conference action to become a Reconciling Congregation. By taking this step Trinity Church has decided that one's sexual orientation should not be a determinant for the status of inclusion . . Therefore, Trinity also believes that persons of homosexual and bisexual orientations should be afforded the open opportunity, if so desired, to have the same life-partnered, monogamous relationships as heterosexuals. Additionally, Trinity believes that if the couple chooses to have a public church ceremony marking this important rite of passage, and chooses to have a clergyperson officiating, church and clergy blessings should not be withheld. I have conducted same-sex unions since 1988. They have been facilitated discreetly, usually in members' homes to protect the privacy of the couple, to protect myself from undue criticism, and to respect the integrity of Trinity Church, which had not yet made a public statement regarding its understand24 ing of sexual orientation. When meeting with same-sex couples before a union service, I have followed the same guidelines for counseling as with opposite-sex couples before a wedding. I believe that life-partnerships should not be entered into unadvisedly, particularly with same-sex couples who have a society and even the church discouraging their relationship. I discuss relationship issues and emphasize the unique spiritual quality of a covenant before God that promises to love each other "for better and for worse . . . till parted by death." I also explain to same-sex couples that my role is not as an "officiant," since the United Methodist Church does not recognize their covenant. Since my bishop's pronouncement I have felt intensely conflicted. To ignore the bishop's gag order would jeopardize my own ministry and possibly the mission of Trinity Church. To obey his order would contradict what I understand to be the gospel of Jesus Christ and would compromise my own integrity. But perhaps there is another possibility. What if God is the officiant and couples were to give their vows to each other without a clergy conducting the service? The Quakers have been doing it for hundreds of years. The quiet stillness of God's presence experienced at a Friends Meeting House reminds us of what the Holy Spirit can do when we clergy get out of the way. One Friends marriage booklet says that "No third person pronounces (opposite-sex couples) husband and wife because Friends believe that God alone can create such a union and give it Significance" (A Quaker Marriage. Philadelphia: Philadelphia Yearly Meeting). Another Quaker group writes that "Early Friends perceived that no mortal being could join two others together in marriage; only they could marry each by Sid Hall other through a public declaration of their commitment (" Marriage" in Faith and Practice. Corvallis, Oregon; North Pacific Yearly Meeting of the ReligiOUS Society of Friends, 1986, p. 91). That same meeting of the Friends declared that although Quaker weddings have traditionally been limited to heterosexual couples, "meetings may wish to honor such requests to take a homosexual committed relationship under their care by following the traditional clearness procedures and having a Meeting for Worship in which the couple publicly affirms and celebrates their commitment to each other." Quaker unions are always in the context of worship. Often after the vows are spoken they are followed by silence before God which the worshipping community shares through silent prayer, meditation, spoken prayers, scripture reading, or spoken messages to the couple. What if such a practice were done in other churches? Even if clergypersons cannot oJJiciate at a same-sex union, surely their presence at any service that enhances "responsible, committed, and loving forms of expression" and affirms "only that sexual expression which enhances that same humanity, in the midst of diverse opinion as to what constitutes that enhancement" (The Book oj Discipline, UMC, para. 71F) would not be seen as a violation of ordination vows. Although I suspect conservative bishops would not much like a Quakertype ceremony for same-sex couples, surely a clergy's presence at such a service would not constitute a violation of a bishop's gag order. It is certainly something to think about. T Sid Hall is pastor oJ Trinity United Methodist Church in Austin, Texas (theJirst Reconciling Congregation in theSouthwest Texas Conference and the second in Texas). Open Hands ". Wh~nFamH),va/uesI ~ rrd ed -_ aps you read about the minis- and his wife who died of ? Bill Walker was a devoted band, and church leader. .~er was a devoted mother, church leader. He was bie was heterosexual. He led a e. She knew about it. He may the AIDS virus -knowingly "mgly. He probably gave it to receded him in death. Bill's death onJuly 4, 1992, the t that he solicited others for said, "no" and I understand -~ "no's" were respected. How!-Ie light of his "outing" as a who died of AIDS, the fear ,ing spread the AIDS virus is erstandably rampant. What is derstandable, however, is the ponse, which appears to have dorni nantly one oj. examining ainst Bill ofpossible sexual misharassment, rather than a csponse to people's fears and to death of these two people. 1 "rplorations here are not about misconduct and harassment"e their place in another dia:hat is paramount here is the f a man called to the ministry to leadership in the local, and international church -and ng struck down by both a terease and a terrible prejudice in rch to which he and his wife ed their lives. . can this happen in the United 1St Church of the 1990s? We lr to look at the mixed signals the church's official statements iple and policy and by church actions. The United Methodist rinciples state: lOsexuals no less than hetero: 1ls are persons of sacred worth . [However] . . . homosexuality ... incompatible with Christian . "2 ,mg an we say that a person is of worth" but "incompatible" with 1993 \.,,~,\.,'\\,,~,~,\\~~\\~~\\ by Jeremy Landau Christian teaching? The American Psychological Association has long since removed homosexuality from the classification of deviance. Some even go so far as to say that if one is not homosexual at birth, sexuality becomes ingrained so early in life as to be unchangeable. Yet, given the stance of our Social Principles, a call to persons to be Christians -if they happen to be homosexual -is a call for them to lie and deceive. And when one moves beyond laity to clergy; the conflict and deception is even greater. The call to ministry is considered to be to those of high moral character -character which must be validated by congregation, district, board of ordained ministry, and ultimately by the bishop and God. Given the current stance of the church, many gay or lesbian Christians, feeling such a call, choose to maintain a secret life, knowing that not to do so would mean forever closing off the path of ministry. Some of these persons are "outed ," resulting in a denial of their call. Others, however, are found to be of high moral character and are eventually recognized by the church and ordained. Some who are ordained are found "lacking" and never achieve prominence . Others, however, achieve stature, being appointed to larger and larger congregations, and to conference commissions, national and global boards and agencies. They become district superintendents, candidates for bishop, and even bishops. In every instance where a closeted clergy is knowingly ordained, one or more persons in the church in positions of authQrity (straight or gay) participate in the lie and deception, helping to keep their secret. And as the clergyperson rises in stature, an ever expanding circle of church leaders (straight and gay) know their secret and become accomplices in the lies and deception. The secret becomes increasingly important, fragile, and destructive. Enter the AIDS pandemic and the duplicity of clergy and complicity of church leaders achieves life and death proportions. Closeted clergy with HIV have three choices. They can come out as a gay minister with HIV and lose everything: vocation, family, and livelihood. They can keep their disease hidden, remain isolated, continue to lead a fragmented life, and, perhaps risk the lives of others through denial. They can seek the gUidance of the church and hear the reply of church leaders, "We don't know him!" Misplaced Values? W hat are the values implicit in this tragic story and in this analysis? It would appear that the church places a higher value on ordination by deception than on ordination by honesty. It would also appear that preserving a heterosexual marriage at all costs, even death, is a higher value than acknowledging the diversity of orientations and viable family models. It would also appear that complicity by church authorities with another's deception is a higher value than leading the church forthrightly out of prejudice and bigotry. Finally, it would appear that examining charges of possible sexual misconduct and harassment is a higher value than a offering a compassionate ministry to the dying, the grieving, the fearful, and those who "stand at the door and knock." Are these the values we desire within the diverse family of God? .... IOregon-ldaho United Methodist Vol. 28, No. 2, December, 1992 and Vol. 28, No.3, Janumy/February, 1993. 2The Book of Discipline, Social Principles. UMC, para. 71F Jeremy Landau is Executive Director of the Rural AIDS Network in Santa Fe, New Mexico. 25 The time is now . . . we move out and on. Whatever the structure, the clan, the language, the common dwelling the shared tools Whatever the orientation ... We are a circle of Families, connected and inter-connected. Each is worthy, each is valuable a hearth-fire, and open do~r giving and receiving, able and enabling. Gather the households, I say The time is now, reach out CALL: Gather the households; gather the households! ! embrace one another no one need go alone. RESPONSE: (In Unison) We do not embrace this journey How shall we dress ourselves? What shall be our demeanor? Who rides ahead, w ho follows? What is our direction? Shall we know our way? May we travel as a family, , parent-spirits, child-spirits and I, the seeker? Will we hunger and thirst? What of the moans and cries on every side, the shrieking in the night? Who will carry the live coals, which of us recite the tales? . ::::::::::I1!fwW;;'?, (A Single Voice) What of my fears? Will my fetishes protect or offend? Perhaps I'll babble at my prayers. I'll know fatigue and weakness on this journey to lie each evening in a strange darkness, rise each dawn in an unfamiliar place! (In Unison) There will be broken trails deep waters to ford, no turning back. What shall we hope for? What shall we receive? ASSURANCE: (In Unison) We go as one household seeking New Earth ? Peace and Justice. We are of this Earth -A Rainbow. We have wind, fire and Spirit. Nothing is new except ourselves, as possibilities. Evil's masks we recognize! What have we to fear? Take my hand, we'll go together. This liturgy was created by Arlene Specht, a member of First Congregational Church UCC, Wilmette, Illinois for Open Hands ' Spring, 1993. It may be reprinted without permission. 26 Open Hands (OU~,£~ G "FAMILY" e?hanie. The Way We Never Were: American Families and algia Trap. New York: BasicBooks, 1992. -Before Christmas. 1993 video from Partners Task Force for Lesbian Couples. Sweet Corn Productions, Box 9685, SeA 98109-0685. 206/784-1519. A musical comedy about a gay and family values. anet. Confronting the Idolatry of Family: A New Vision for usehold ofGod. Nashville: Abingdon Press, 1991. Argues that Mfamily values" are too closely related to the "American In catering to the "traditional family," the church fails to o the wider, inclusive family of God. ns. Coming Home: Reclaiming Spirituality and Community _ ~fen and Lesbians. San Francisco: Harper & Row, 1990. The 5 family, benefiting from gay/lesbian spirituality and minisarrie, Ed., with Marilyn Yalom. Rethinking the Family, Rev. ew York: Longman, 1982. Essays from the perspectives of academic disciplines. Harriett. Family Secrets. Reading, MA Addison-Wesley PubCo., 1991. Discusses the emotional fallout when families secrets. Includes chapter on gay parents. 'ath. Families We Choose: Lesbian, Gays, Kinship. New York: bia University Press, 1991. A look at the families lesbians and en create with friends, lovers, and children, and maintain with es of origin. ~.w~I"'n I BISEXUAL I GAY FAMILIES .arriet, Ed. We Are Everywhere: Writings By and About Lesbian "Its. Freedom, CA Crossing Press, 1988. Essays from varied . ethnic groups, geographic areas, and ages. rederick W., Ed. Children of Gay and Lesbian Parents. New Praeger, 1987. Includes the same-sex stepparent family and e mixed-orientation marriages. p Uean Chang, Ed.). The Final Closet: The Gay Parents' Guide Coming Out, Rev. Ed. North Miami, Fl: Editech Press, 1990. ng out to children of all ages. ....esbian Parents Coalition International (GLPCI). Bibliography ays and lesbians and their families. Order from the Washington ress below for $5 and SASE. , Susan E. Staying Power: Long Term Lesbian Couples. Tallasee, Fl: Naiad Press, 1990. A study of 108 couples. Describes port systems to help with children and families. e. Loralee, Ed. There's Something I've Been Meaning to Tell You: Anthology About Lesbians and Gay Men Coming Out to Their ldren. Tallahassee, Fl: Naiad Press, 1989. By parents of varied grounds and situations. ,john Ed. A Member of the Family: Gay Men Write About Their ilies . New York: Dutton, 1992. ng 1993 Rafkin, Louise, Ed. Different Mothers: Sons and Daughters of Lesbians Talk About Their Lives. Pittsburgh: Cleis Press, 1990. Stories of more than 30 children of several ages and cultural backgrounds. THE COUPLE AND HOLY UNIONS Sherman, Suzanne, Ed. Lesbian and Gay Marriage: Private Commitments, Public Ceremonies. Philadelphia: Temple University Press, 1992. A collection of stories of lesbian and gay couples and their choices about ceremonies. Uhrig, Larry J. The Two ofUs: Affirming, Celebrating, and Symbolizing Gay and Lesbian Relationships. Boston: Alyson Publications, 1984. Williams, Robert. "Toward a Theology for Lesbian and Gay Marriage." The Anglican Theological Review, vol. LXXII, no.2, Spring 1990. FOR CHILDREN AND YOUTH Alyson, Sasha, Ed. Young, Gay & Proud! Rev. Ed. Boston: Alyson Publications, 1991. For gay and lesbian teenagers. Elwin, Rosamund. Asha's Mums. New York: Women's Press, 1990. GLPCl. Annotated bibliography (Spring 1993 update) of 75 picture books of gay/lesbian families, for age 11 and under. Order from the Washington address below for $1 and SASE. GLPCl. Just For Us Newsletter. By, for, and about the daughters and sons of lesbians and gay men. Free, with suggested donation of $5. Order from 3023 North Clark, Box 121, Chicago, IL60657. Newman, Leslea. Gloria Goes to Gay Pride and Heather Has Two Mommies. (Both) Boston: Alyson Publications, 1991. Willhoite, Michael. Daddy's Roommate. Boston: Alyson Publications, 1990. FOR RELATIVES Buxton, Amity Pierce. The Other Side of the Closet: The Coming-Out Crisis for Straight Spouses. Santa Monica, CA lBS Press, 1991. Based on five years of research and interviews with 450 men and women whose wives or husbands came out. Rafkin, Louise, Ed . Different Daughters: A Book by Mothers of Lesbians. Pittsburgh: Cleis Press, 1987. Examines the perpetual questions of family, community, and more. OTHER RESOURCES GLPCI Network. Newsletter of the Gay & Lesbian Parents Coalition International. Box 50360, Washington, DC 20091. 202/583-8029. "Images of Family." Open Hands . Fall 1989. Order from RCP, 3801 N . Keeler, Chicago, IL 60641 The Lesbian and Gay National Family Registry. Human Rights Campaign Fund, 1Ol2 14th. St., NW, 6th Fl., Washington, DC 20002. Parents FLAG, P.O. Box 27605, Central Station, Washington, D.C . 20038. Compiled by Caroline Presnell, member of Open Hands Advisory Committee. With thanks to Women & Children First Bookstore in Chicago and Northwestern University Library in Evanston, Illinois . 27 Broadway United Church of Christ ans and Gays (P-FLAG) chapter, and is Welcome New Churches Our welcoming movement continues to expand -now more than 300 churches strong! Here are profiles of the congregations that jOined our welcoming movement this winter. ~T."'.TJI r..••T••~ OPEN ----m-MJ~~ J!~ ~ ~T."'.TJI "T.T••~ [ OPEN AND AFFIRMING United Church of Gainesville Gainesville, Florida Located in a community of 90,000 which is home to the University of Florida, this 450-member congregation is committed to activities which strengthen its inner life and its outreach. A highlight of the spring was the annual "All Church Retreat" which involved 300 members of all ages. The church is also involved in a Habitat for Humanity building project and hosts a number of human rights-related groups including a monthly potluck supper for gay, lesbian, and bisexual folks. First Congregational Church Pasadena, California A downtown church in suburban Los Angeles, this congregation of 350 is in a five-floor building that exceeds its current need for space. This is, therefore, a challenging and exciting time for the church as it decides about alternatives to its present building and location. The church is currently developing "growth groups" that offer prayer, Bible study, and reflection on spirituality and daily living. Members of the congregation are active in gay and lesbian activities of the UCC in southern California and the church has a gay / lesbian support group. NewYork, New York This "church without walls" meets at St. Michael's Episcopal Church in the middle of Manhattan. The 100member congregation is diverse in language, race, and profession. Christian education precedes and a supper follows worship at 5 P.M. on Sundays. This is a good hour for artists, performers, and others who may have had a late Saturday evening! First Church of Christ Congregational Middletown, Connecticut This mid-sized church in a small city is engaged in numerous exciting programs including building relationships with area African-American congregations, participating in interfaith dialogues, and serving Sunday evening dinner for a local soup kitchen. Two groups meeting at the church and involving church members are an AIDS buddy network and a support group for gay youth. Belleville Congregational Church Newburyport, Massachusetts A generally open, liberal church of 100 members, this congregation includes people of all ages and has an active church school program. Its building is used often by a variety of community groups and the church itself is currently focusing on its ministry of caring, with particular attention to work with the elderly. Shalom United Church of Christ Richland, Washington Located in the southeast corner of Washington, this is a 125-member congregation with a "suburban feel." There are many professional people in the church, a number of them scientists and engineers. Recent building renovation is cause for excitement -especially the newly remodeled kitchen. The building welcomes a number of groups, including a Parents and Friends of Lesbione of four outlets for the "Stonewall News Spokane," the gay newspaper of eastern Washington. Plymouth United Church of Christ Oakland, California This 85-member, urban church has been focusing on receiving "a new heart and new spirit" as its explores its vision of covenant and mission. Out of this faith exploration has come new forms of worship, a commitment to being a creation/earth-centered community, and new, exciting programs, including a children's learning center. Peace UCC, a congregation with a largely gay, lesbian, and bisexual membership, has been given meeting space at Plymouth for several years. Sayville Congregation UCC Sayville, NewYork A middle-class, suburban church of 350 members, this congregation is being energized by rediscovering the depths of Christian faith, its power in members' lives, and its call for connections between spirituality and justice. The church is involved in a number of mission efforts including a housing initiative -buying property to be used for low-income housing. Among the many opportunities for growth and support is a social group for gay, lesbian, and bisexual folks and their friends. [RECONCILED IN CHRIST] Reformation Lutheran Church Milwaukee, Wisconsin Reformation adopted the Affirmation of Welcome at the encouragement of the Greater Milwaukee Synod and its bishop. The congregation arranged for a lengthy series of forums, discussions 28 Open Hands -hlOPS for the congregation, cour-week study of sexual'outh group. The issue was er or not to be welcoming, "nd of public stance of affirneeded. Shepherd of the Hills r~"Church ifornia ongregation calls itself the ~.;.L>'ullling Place on the Hill," and . he Affirmation of Welcome at ~. congregational meeting this ongregation has always been .g and has an openly gay memelt that a public statement was . -being the Welcoming Place Hill means reaching out with 'e to all people who might feel e from the church due to painexperiences. a IC issue was initiated and car:ward by the congregation's od.~12~ical school after visiting an RIC ation in St. Paul. The first RIC ation in Iowa, Lord of Life ,. claims a history of openness dusivity. The congregation also ,. supported the city of Ames a period of public upset after . added sexual orientation to its '-'.....IUJ:>\...rimination policy. rk's Lutheran Church City, Missouri _.larks' Pastor Conrad said that ng the Affirmation of Welcome ~ at all a difficult issue. Welcom-bian and gay people into the ~=---~ation is a fact of life here." The ar-old congregation felt that makpublic statement of welcome was port ant way of promoting the egation's diversity and inclusivity. nChurch of Honolulu ulu, Hawaii theran Church of Honolulu mem"ere moved by their experiences openly gay seminary intern Bill sh last year to begin working for _.:e for lesbian and gay people in the ng 1993 larger church as well as in their own congregation. (Last year LCH kept its commitment to provide Kunish with an internship even after the seminarian was expelled by the ELCA following preaching a gay-positive sermon at his home congregation in Michigan.) LCH is the first welcoming congregation in Hawaii! Trinity Lutheran Church Long Beach, California Trinity has long had a mission statement which includes a statement of welcome to all people, including lesbian and gay people. In keeping with this, the church council adopted the Affirmation of Welcome this year and has requested recognition as an RIC congregation. [~-T~ RECONCILING CONGREGAnON Lake Merritt U.M.Church Oakland, California Lake Merritt is one of the most diverse congregations in the Bay Area of California with its 350 members tracing their heritage to at least sixteen different countries and nationalities. The congregation has made spiritual growth its focus for the past ten years. Lake Merritt takes great pride in its music ministry and also sponsors a hunger project, multiple 12-step programs, and a grief group. Six years ago the congregation became a "Welcoming Faith" congregation to join a local program welcoming lesbians and gay men and encouraging HIV/ AIDS ministries. Glide Memorial U.M. Church San Francisco, California Glide is "San Francisco's largest urban center" which provides help to the homeless, the poor, and the disenfranchised by serving over 3,300 meals every day, · providing a crisis center for people in need, and programs for persons with substance abuse and persons with HIV / AIDS . The Rev. Cecil Williams is celebrating his 30th year of ministry at this thriving urban Christian community which welcomed over 800 new members last year and has a total membership of about 5,000 persons. The roots of the gay/lesbian Christian movement can be traced to Glide. In 1964, a consultation with thirty church leaders and gay men and lesbians at Glide resulted in the founding of the Council on Religion and the Homosexual, the pioneer organization on lesbian/gay concerns in the church. Welcoming and Affirming Baptists Our ecumenical movement welcoming gay, lesbian, and bisexual persons continues to expand with the addition of the Association of Welcoming and Affirming Baptists. The association is a national network of individuals, groups, and congregations that welcome and affirm lesbian, gay, and bisexual persons. Welcoming and Affirming Baptists began in March, 1992, in response to a resolution passed by the General Board of the American Baptist Church, USA, that stated: "we affirm that the practice of homosexuality is incompatible with Christian teaching." Fifteen congregations and agencies have joined the Association of Welcoming and Affirming Baptists in its first year. For more information, write to: Association of Welcoming and Affirming Baptists, P.O. Box 2596, Attleboro Falls, MA 02763. Empowering Youth Over the past year, both the United Church Coalition for Lesbian/ Gay Concerns (UCCL/GC) and the Reconciling Congregation Program (RCP) have begun to integrate the concerns of youth and young adults into our welcoming movement. In October 1992, the UCCL/ GC hired Gregory Anderson as Coordi29 nator of Outreach to Youth and Young Adults. In February 1993, the first meeting of the RCP's Youth/Young Adult Task Force (YYATF) was held in conjunction with the RCP board of directors' meeting. In recent months, the two groups have been working to bring the issues of sexual orientation and youth/young adults to the forefront in our churches as well as in the larger social arena. Anderson was involved in planning the Youth Empowerment Speakout at the National March onWashington in April. Both the UCCl/GC and the RCP helped resource this event and learned how the church can better support lesbian, gay, and bisexual youth. The U CCl / GC and RCP also are resourcing various local churches and judicatories on youth/young adult concerns. Anderson has participated in youth events in Minnesota, Massachusetts, New York, and Kansas. The RCP was present at a United Methodist Youth and Violence Conference at the end of April. Creating a bibliography/resource list for youth on sexuality and sexual orientation is a priority for both groups. The UCCL/GC has begun to put together such a listing and seeks assistance to develop and make this resource available to youth and churches. You can send ideas or suggestions to the UCCl/GC Youth and Young Adult Outreach Program, 69 Monadnock Road, Worcester, MA 01609 or call 508/ 755-0005. The RCP also hopes to begin providing more resourcing for campus ministries. The Wesley Foundation serving UCLA became the first reconciling campus ministry last fall and several other campus ministries have expressed interest in the RCP. The RCP's YYATF seeks to be more supportive of this specialized ministry as well as to bring the conCerns of sexual orientation to the forefront on college campuses. In order to move closer to its vision of having active involvement and voices of youth in the Reconciling Congregation movement, the YYATF is actively encouraging youth participation in the RCP convocation in July. Special youth programming will be offered as well as forums on how youth can work directly with the RCP, both locally and nationally. Open Hands is also committed to keeping the concerns of lesbian, gay, and bisexual youth before welcoming churches. As congregations struggle with what it means to be open and welcoming, it is vital that youth and young adults be a part of this process. Open Hands is committed to providing youth and young adults with a voice. Any youth who are interested in writing for Open Hands are encouraged to contact the RCP/Open Hands' office. Persons interested in being involved with these ministries with youth and young adults can contact Anderson at the address/phone above or the RCP office. New ONA Resources The United Church Coalition for lesbian/Gay Concerns (UCCl/ GC) plans to present two new resources to the General Synod in July. The first, UPDATE '93, will provide information about the Open and Affirming (ONA) experience of sixty UCC churches. These churches responded to a fourpage survey that asked questions about the ONA process, how they keep their commitment meaningful and visible, what effect being ONA has had on their membership, and much more! The second packet being developed will offer materials about same-sex covenant services. As currently planned, it will include theological background, sample practical suggestions (from what to wear to alternative terms for "maid of honor"). A bibliography will also be provided. Funding for both of these publications is provided by a grant from the United Church Board for Homeland Ministries, Division of American Missionary Association. The grant enables UCCl/GC to update current ONA resources, develop 'new ones and share ideas and programs among congregations that have declared themselves "ONA" The resources will be showcased at a display booth shared by the Open and Affirming programs of the UCC (ONA) and the Disciples of Christ (O&A) at the joint national meetings of these two denominations in St. louis The Reconciling Congregation Program board's campaign to raise $40,000 to support the program's ministries in fiscal year 1993-94 is I I I I • very close to its goal in the waning days of the campaign. As onate April, a total of $37,820 had been pledged by 107 RCP Angels (persons pledging $100+ for the year). These pledges break down in these ranges: 63 persons pledging $100-249 20 persons pledging $250-499 14 persons pledging $500-999 10 persons pledging $1,000+ Rep FRIEND. Rep ANGEL. Rep FRIEND. Rep ANGEL . I • I Open Hands Rep FRIEND. Rep ANGEL. Rep FRIEND. Rep ANGEL Rep Angels -Almost There! With contacts yet to be made with several prospective Angels, RCP treasurer Morris Floyd was confident that the $40,000 goal would be attained. "The board is most gratified by this expression of support for our national ministries," Floyd noted. "This strong base of financial support will enable us to continue to expand our outreach ministries." Ifyou were not contacted by an Rep board member about becoming an RCP Angel, but would like to do so, call the RCP office for information (312/736-5526). 30 " 15-20. The booth will offer es and buttons and preview a f the aNA video, AJourney of me twelve thousand people ted to attend this event. g the joint banquet of the GC and the Gay, Lesbian and .. g Disciples Alliance, more than al churches that have recently aNA and O&'A will be recogd celebrated. rice and order information, con.':'A resources, P.O. Box 403, ~1A 01520. Urge Moving the ed Methodist General e signatures of over 2500 United dists from thirty-six states and :strict of Columbia were collected petition asking that The United dist Church (UMC) move its General Conference from the city m'er, Colorado. The petition dees the move as a "Witness Against irnination" in response to the pasof Colorado's Amendment 2 in .':'ovember's election (see Winter Open Hands ). Copies of the Signed petitions were rded to the UMCs Commission e::eral Conference and the Counhops for consideration at their ---;,.,°5 in late spring/early summer. do United Methodists Against ~.s...-nrnination, organizer of the petiis comprised of Colorado ~~:: people and was formed .. following the November oup sees a national, pub'he UMC as "a powerful -·tness against the oppresnalization and injustice emAmendment 2." In its letter .shops and commission, the otes that it is not advocating a church boycott of Colorado, smgle act of conscience showing ra! solidarity with those who are pressed." ~1any Reconciling Congregations re instrumental in distributing petis and collecting signatures. '-pring 1993 ... .."..... ~ ~ PUBLIC POLICY ALERT President Clinton set a July 15th deadline for announcing a plan regarding lifting the ban on gays in the military So we can anticipate that the concerns of lesbian, gay, and bisexual persons will be prominent in the national public forum again this summer. You can let your voice be heard on this and/or other public policy issues by contacting: White House .......................... 202/456-1111 Pentagon ................................. 703/697-5737 Capitol Switchboard .... ......... 202/224-3121 ~ ~ Reconciling Pastors' Action Network Formed The Reconciling Congregation Program has launched a new Reconciling Pastors' Action Network (RPAN) to advocate the full inclusion of lesbian, gay, and bisexual persons within the United Methodist Church (UMC). RPAN offers the opportunity for United Methodist church professionals who are not in Reconciling Congregations (RCs) to publicly identify with the growing RC movement. RPAN will be a network of activists confronting homophobia within the UMC and advocating the removal of all bars to full participation of lesbian, gay, and bisexual persons. I A Reconciling Pastor commits to: 1) Witness, in word and deed, to the full inclusion of lesbian, gay, and bisexual persons in the UMC, including the right to all pastoral services and to ordination; 2) Provide pastoral services to lesbian, gay, and bisexual persons, personally and/ or through referral; and 3) Cultivate the emergence of new Reconciling Congregations. The spark to initiate RPAN came during the February meeting of the RCP board of directors as a response to reports of United Methodist pastors being threatened or reprimanded for "" carrying out ministries with lesbians and gay men. Persons wanting information about RPAN should contact the RCP office (312/736-5526). The Third National COJM>Cation of Reconciling Congregations Borneon the Breath of ,god Remembering· Renewing Reforming· Returning July 8-11, 1993 GeorgeWashington University Washington, D.C. 31 UCCUGC &,~LAD Nationa..1~athering The <N;It10nal Gathering« 13 of the United 'Church .,Coalition for Lesbian/Gay Concerns and the annual meeting 9f the Gay, Lesbian and Affirming Disciples Alliance will take place in mid-July at Washington 'University in St. L9uis. With the theme, "Unity and Diversity: Gifts to Celebrate, Obstacles to Overcome," this year's program will explore the dynamics of prejudice with emphasis on ra~ism~i;?e~ism, ableisffi"ind homophobia. As always there will be lots of tim~ for\vorship, conversation and furi! For information, call the national UCCL/GC office .at 614/593-7301. New Resource on Gay Youth Suicide The Lazarus Project in Hollywood, CA has a new educational video available: Scared to Death: Gay Youth Suidde, The video conveys actual stories by lesbians and gay men of experiences they had during adolescence dealing with thoughts of and attempts at committing suicide. The video also includes a mother's story of her son's death. Scared to Death was created by the Lazarus Project, a ministry of reconciliation empowering gay, lesbian, bisexual, and heterosexual Christians to love one another. One goal is to send a message to gay youth that they are not alone in dealing with problems of sexual orientation. A well-known Evangelical feminist shares the story of her own journey to greater spiritual awareness. "I have always found V irginia one of the most irenic and spiritually reconciling voices in the feminist movement. Virginia shares with us the deepest secrets of her striving to be one with the Spirit. The "Almost 40 percent of all youth suicides are gay related," says the Reverend Peg Beissert, Director of The Lazarus Project. "We are killing our children with bigotry." The 29-minute video is available for $20 plus $3 for mailing. Order from The Lazarus Project, 7350 Sunset Blvd., Hollywood, CA 90046 or call 213/ 8746646. A Bi-tlonthly SourceLetter • Liturgies • Children's Sermons • Youth!Adult Workshop PO. Box 2374 Boulder, CO 80306 303/666-8322 chapters dealing with reconciliation and forgiving one's enemy will, I believe, become spiritual classics:' -JOHN]. McNEILL, author of Taking a Chance on God: Liberating Theology for Gays "Virginia Ramey Mollenkott, trusted and beloved evangelical lesbian feminist, builds new bridges of intellect, spirit and psyche, helping everyone cross over from oppression to liberation:' -MARY E. HUNT, author of Fierce Tenderness: A Feminist Theology of Friendship $12.95 paper At bookstores or call 1-800-937-5557 £ROSSROAD 370 Lexington Avenue, New York, NY 10017 & Group Ideas • Lectionary Notes • Christian Year Seasonal Ideas All focused on heterosexism issues Sample Copy $4 Subscription $18 32 Open Hands Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Open Hands Vol 8 No 4 - Rethinking Family Values https://exhibits.lgbtran.org/files/original/da2ac931c30b8ea39c7aa68cf0fca306.pdf 81be2b419de09c3b81852869c0a78483 https://exhibits.lgbtran.org/files/original/cf7655274cf0ba220178c224a57749bd.pdf 93c1edcd2ccb9b0fe46120ea9778d62e https://exhibits.lgbtran.org/files/original/e4a94cd5ca0c277192a3b5c94fcc55a3.pdf 6068cffb32a3a8d1352548d91a9eb5d5 https://exhibits.lgbtran.org/files/original/4d176acdd3805016dd7c054daf908775.pdf b7bb0aa5a9a4457f0bb14f462bd54e6e Text A resource consisting primarily of words for reading. Examples include books, letters, dissertations, poems, newspapers, articles, archives of mailing lists. Note that facsimiles or images of texts are still of the genre Text. Text Any textual data included in the document 15th January, 1963 Alastair Heron, 149, Brookdale Avenue, Greasby, Liverpool Dear Alastair, You will be receiving through the post the amendments made by members of the small committee. We are going to have a terribly hard job to get this published by the 17th February, and I still have not heard yet from the printers whether they can do it: however, we are doing out best to persuade them to help us out and I have to add a note to the foot of this letter telling you that all is well. Both the Home Service Committee readers have warmly accepted the text and have encourage me to go ahead with its publication. One of them makes the following points: 1. Scattered through it are occasional remarks which are not essential, and may be thought more hurtful than helpful, e.g., those pencilled on pages XX and x1. 2. Does one assume that all Friends know the meanings of the Latin words by convention used? Glossary? 3. p. 34. Give all publishers or none. 4. There is an unconscious assumption that all boys go to boarding school. There is nothing about what happens to children at day school. Asa an anti-boarding school man, I'd have liked a paragraph on this point, which seems to have some importance. With regard to point 1 the section he notes on page 82 begins at the end of line 15 "It is sobering to note that...", and on page 19, on line 19, "Unfortunately, it appears that..." On point 2, this will be covered by the Glossary which you are to supply. The reader makes one further point, as follows: 'I'm a little doubtful about the title, as I understand it, this has grown from a study of homosexuality to s study of sex. But it doesn't really live up to its title, for it is weak on the side of Love/Sex in Marriage. (Main references are pp. 22-24 and parts of Chapter IV). I think this aspect vital, for the more constructive, exciting, joyful, etc., etc., sex is in marriage, and the more marriage is based on principles of love which includes sex and which are based on religion, the less will be the attraction of sex outside marriage. Obviously, one can't do anything about this text, but could we think in terms of a similar group producing a complementary and equally constructive paper, not on Christian marriage, but on the Principles of Love and Sex i n Marriage?' i that that we must accept the title and hope that at some future date perhaps a further study on this subject can be made. Duncan telephone me last night, and assured me that you could get the text back to the printer we select by first-post on Monday morning. It is on this basis that I am urging them to help us. I will let you know immediately the name and address of the printer we decide to use. As the text will be very clear I see no season to print this in galley form, but to get the proofs; this would save a considerable amount of time. Am I right in assuming that you will read the proofs? I am sorry for all this rush at the last, and you must have been terribly over-worked in tackling this. I think you have made a splendid job and only hope that other members of the committee will not start sending in too many alterations. Yours ever, George H. Gorman Prison Commission Horseferry House Dean Ryle Street London SW1 21st January 1963 My dear George, Thanks to you and your staff Alastair Heron and I got the document off to the post yesterday afternoon after working on it until quarter to one on Sunday morning and most of Sunday until post-time at half-past three. I think it's a jolly good bit of work now and I can't tell you how grateful we are for all the help you and your folks have given. One or two little requests that occurred to us in relation to publication: (a) As soon as the page proof is ready we thought it would be as well if you sent that to the B.B.C., as a follow-up to the draft which you've already sent, as there are certain quite significant changes of emphasis, mostly in the nature of making the thing more definite and it might be a helpful to them to see it at the page proof stage. (b) Asthe firm will be pulling a page proof we rather hope that you would give directions for the following to be supplied with proofs at that stage; one to yourself, two to Alastair, two to your proof reader, one to Kenneth Barnes, one to Anna, and one to me, and one to Reginald Smith! (c) Having thought about the dates and times we believe that it would be the right thing to do to have publication date as 9 o'clock on the morning of February 18th, in other words, to follow the broadcast of Meeting Point the night before. (d) If you agree, do you think you can persuade the printers and binders to pull off review copies for the following papers and others which may occur to yourself at least a week in advance? The papers which we thought of were the following: "Observer", "Sunday Times", "Guardian", "Times Educational Supplement", "New Society", "New Statesman", "Spectator", "The Friend", "The Wayfarer", "The Church of England Newspaper", "The Methodist Records", and others of like kind that you will know of, "The Lancet", "The British Medical Journal", "The Listener", "The Economist", "Medical News", and copies to the National Marriage Guidance Council, and the Central Council for Health Education. I suggest that you also send a copy, even though I am anonymous, to the Editor, "The Prison Service Journal", Staff College, "Wakefield, Love Lane", and also one to the "British Journal of Criminology". I hope you will approve of the little note of gratitude we have written of you, of the Committee and of Jean James in particular. I have also tried to square Reginald Smith and his amour propre in the same note! With grateful thanks. Your ever, Duncan Richard Fox thinks it might be a good idea to have your cuttings collected. Have you a means or news--do you use an agency? George H. Gorman Home Service Committee Friends House, Euston Road, London, N.W. 1 25th January 1963 Duncan Fairn, Prison Commission, Horseferry House, Dean Ryle Street, London S.W. 1 My dear Duncan, Many thanks for your letter. In reply to your points - (A) I had it in mind to send one proof to the B.B.C. as soon as it ready; if I can spare more I will certainly do so, the only snag is that by asking for more proofs it does tend to hold up receiving any of them. This also answers your point (B) I have asked the printers to supply as many copies as they can up to the number mentioned in your letter in the hope that they can do this without any undue delay. (C) Publication date causes a little difficulty as t he "Friend" is very anxious if possible to make reference to it in their issue of February 15th; also, if wew are going to send it to the Sunday papers they will want to be able to comment on it on the morning of the 17th, therefore, assuming we get it through in time, I think we should pass the publication date for Friday 15th February. Thanks for the massive review list in (D). In addition to the delay problems mentioned above, there is a further complication about review copies. We are proposing to send these to the national press, certain provincial papers, the Press Association, and the respectable Sunday papers. As you probably realise, the Press is terribly touchy if they should think they are being excluded. Clifford Haigh assures me that we should try to treat them all on the same level and send all our review copies out at the same time to that no-one can say a certain journal has received favoured treatment. (not even the Prison Service Journal!) Clifford feels that we might avoid a l;ot of sensational misrepresentation by sending a handout with the document, giving a general summary of its ideas. Would you feel like writing this, in about five hundred words? If not I thought I might ask Charles Radfield, who has already read the text for the Home Service Committee, and is used to preparing this sort of thing, to have a go. As far as your postscript is concerned, I have received a note from Richard Fox and will add his collection of people to the review list. I think that is all for the moment, Yours ever, George H. Gorman GHG/AW Alastair Heron, 149 Brookdale Avenue, Greasby, Wirral, Cheshire. 4th February, 1963. Dear Alastair, Your corrected proofs and the original copy of the Mss arrived here this morning. My warmest congratulations to you on working so speedily; you have outstripped all the other readers and I am now waiting for their copies before returning yours to the printer. Duncan is preparing a 500 word handout for the press and Ii will arrange for this to be sent out with advance copies of the book. I am also seeing that all members of the group receive copies, and have lists of suggestions for journals to receive review copies. So far I have not see a proof of the cover, but I am getting in touch with the printer today to find out what has happened about that. Duncan feels rather strongly that you should be included in the Meeting Point programme and has been trying to get hold of Mr. Hunkin at the B.B.C. to tell him so. I must say I agree with Duncan and hope he succeeds. In the meantime I have sent a copy of the proofs to Hunkin and another copy to Anna Bidder, who is meeting the B.B.C. on Wednesday. Has your personal export order come through? I hope not--for our sakes--bot to retract that uncharitable view--I hope you are successful for yours. With warmest greetings, Yours ever, George H. Gorman Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Heron-Fairn-Gorman Letters re: Publication Description An account of the resource Letters between George Gorman (Friends Home Service Committee) and Alastair Heron & Duncan Fairn (study editors) reveal the rush to prepare for printing and distribution. Source A related resource from which the described resource is derived HSC Quaker Group on Homosexuality records, Friends House, London. https://exhibits.lgbtran.org/files/original/ca141762beaba084ffe7738bdc01aaec.pdf 2dd47bf23f990afc4a706915628e5f8c Text A resource consisting primarily of words for reading. Examples include books, letters, dissertations, poems, newspapers, articles, archives of mailing lists. Note that facsimiles or images of texts are still of the genre Text. Text Any textual data included in the document 15th February 1963 Derek Crosfield, Frating Hall, Colchester, Essex. Dear Derek, With this letter I am enclosing a copy of the pamphlet we have published, which is likely to cause quite a stir in certain quarters. I thought you would like to see it before it is officially published on Monday. The Sunday papers are going to town on it. One reason for sending it to you in advance is to report the fact that Ted Milligan has already gone up the wall about it. He has told me that he thinks we are quite irresponsible in putting this out, when we must have known it would be taken as an official Quaker document. As a matter of fact, the first notice that has appeared in the press, thanks to the advance publicity we have sent out, hasa emphasised the fact that it is an unofficial document. The paper in question is the DAILY EXPRESS. Of course, they should not have made any notice of it at all, because we told them quite clearly that publication date is Monday. However, I understand the DAILY EXPRESS are quite unscrupulous and will do anything for a scoop. Nevertheless the review they have done is not at all bad. I think it is quite likely that if members of the Berks & Oxon Ministry and Extension Committee don't raise this matter Ted well may, so you had better know the history. Several years ago I was invited to meet with Duncan Fairn's group as a private Friend, and one of the things I urged them to do was to publish something on the whole subject for the general enlightenment of Friends and the public. As a matter of fact, I think they would have done so in any case. Their feelings at that time was that it would be so popular, they would have no difficulty in finding an outside publisher. However, last October, after General Committee, Anna Bidder came to see me and said that the group had not found an outside publisher and would like the Home Service Committee to put it out for them. She also told me that owing to Kenneth Barnes' good relations with the B.B.C. they had become interested in the group's work and had offered to do a Meeting Point programme on television in February. Anna asked me how soon I should need the document in order to publish it for this discussion; the date I gave her was the middle of November--in fact I got the text in the middle of January. After mt meeting with the group, to which I referred earlier, I raised this matter with the Literature Committee, and have agreed that subject to the approval of our readers, we should publish this if we were invited to do so by the group. At the December meeting of the Literature Committee we had reports from our readers, based on their reading of one of the final drafts. These were favourable, although they recognised that the subject was controversial, but they encouraged the Literature Committee to publish: (a) because this was the work of a Friends' group who wanted to have our help; (b) because it was a serious treatment of an important subject; and (c) because it has been the policy of the Home Service Committee for many years to publish Quaker material for groups who otherwise would be unable to find a publisher. As you will remember, the matter was raised with the General Committee to clear the issue of the use of the Home Service Committee's imprint. Since about 1944, the Home Service Committee's imprint has appeared on all pamphlets published by the Literature Committee. You will see, however, that there is a preliminary note in the present pamphlet, making it clear that this is not an official statement, and the same point is emphasised in the introduction to the document itself. Having to to this point, I discussed with the Assistant Editor of THE FRIEND the best way of ensuring that the pamphlet when published would be treated sensibly by the press. Clifford Haigh's advice was that as the group had already arranged a television programme on it, it would get a lot of publicity, and the best thing to do was to come out into the open and give it to the press with suitable covering notes; these are enclosed. Ted's reaction is that, despite our notices, the very fact that it is published by the Home Service Committee will mean that people will assume that it is an official document and that we should have anticipated this and consulted Meeting for Sufferings on it. I don't know how many Friends will share this view; the Recording Clerk certainly will, although I consulted him about the disclaimer note to be printed in the FRIEND. He has, in fact, told Duncan Fairn that he would have preferred this document to have been printed privately. i must say, I find these views rather strange, as it seems to me that the Home Service Committee has a publishing committee ought to be willing to help Friend to publish their views. Of course, there is a risk that some people will take this as an official statement, but any who did could always be referred to the document itself, which makes it quite clear that it is not. As a matter of fact, there is every indication that the publicity we are giving and getting from this will do nothing but good for the Society. The Sunday Times are full of praises for the document and propose to do a write-up on how the Society is moving away from its puritanical outlook. In our discussion with the Part III Revision Committee we have agreed that we should go to Meeting for Sufferings when we make a new policy departure, but I cannot for the life of me see that this is a new policy departure, as we have been publishing pamphlets for the last twenty years and longer! It is true that the comments made move in a new and a more radical direction, but surely it is our function to help to stimulate new and courageous thinking? Sorry to unload all of this on you, but I thought you had better have the facts. There is another point over which Ted is very cross, and that is that we have advertised this pamphlet in THE LISTENER and, although he hasn't seen it yet, in the NEW SOCIETY. The wording of the advertisements in both papers is a follows: "Towards a Quaker View of Sex--an essay by a group of Friends to be discussed in MEETING POINT on B.B.C. Television 6:15 p.m. Sunday 17th February, published 18th February by the Friends Home Service Committee, Friends House, Euston Road, London, N.W. 1. Price three shillings and sixpence. By post 4d. extra." The other thing which raised Ted's ire was the billing in the RADIO TIMES. I cannot remember the exact phrase, but it is perhaps a bit loose, in that it says something about a Quaker report, without indicating that it is by a group of Friends. As a matter of fact, this wording was never referred to me and has obviously been fixed up between probably Kenneth Barnes and the B.B.C. The handout which the B.B.C. publicity man has sent round to the press, on which I was consulted, seems to be quite in order. I will now stop. Over the weekend I will make some notes about our meeting with Berks and Oxon and then send them to you after I have heard from you in reply to the first batch I sent you. I hope all this won't make you regret your decision to become Chairman of such a dangerous committee--in such a dangerously cautious Society! Yours ever, George H. Gorman Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Gorman to Crosfield, 15 Feb 1963 Source A related resource from which the described resource is derived HSC Quaker Group on Homosexuality records, Friends House, London. Description An account of the resource Expecting strong criticism from some Quakers, Gorman wrote a detailed explanation of the TQVOS publication process to Derek Crosfield, chair of a key committee. https://exhibits.lgbtran.org/files/original/8126f0b174be671861596949e1710579.jpg 971903c4df322554101dfc263ae2b1bc https://exhibits.lgbtran.org/files/original/86aee6c43ca8718ae905da057a831864.jpg fd777656938afce3017af947ff76894d Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Shower of Stoles Description An account of the resource Items (stoles) for the Shower of Stoles exhibit Stole A stole in the Shower of Stoles exhibit Honoree The person honored by the creation of thestole. Madison (Infant son of Valerie Nelson and Diane Gira, who was denied baptism in his United Methodist Church) Stole Text For Madison "A Stole In Honor of Our Son" We present this stole in honor of our son, Madison, who was denied baptism in Evergreen United Methodist Church in Wahpeton, North Dakota. Our son's birth was treated differently than the other babies born into our church family. Our pastor would not announce our son's birth from the pulpit, would not include his birth information in the Sunday bulletin or monthly newsletter, and even initially said he was too busy to come to our home to meet Madison (but did find time 2 weeks later). The final act of injustice, however, was when our pastor denied our six-week-old son baptism because "we could not provide a Christian home for him" and because "baptism is for the parents, not the baby!" At that point we knew we needed to find a different church and with hearts heavy with pain, we left. We weren't a couple who attended church on a whim or only on religious holidays. We were leaders in our church who attended every Sunday. At the time we left, we were: secretary to the administrative council, adult Sunday school participants, communion stewards, ushers, singer in the choir, Vice Chairperson of the Trustees, coordinator of a project that provided winter outer wear to needy children in our area, member of the evangelism committee, substitute Sunday school teacher, on the adult Sunday school curriculum committee, and a member of a committee which was in the process of writing a mission statement for the church. None of this mattered; in fact, our love for the Lord wasn't even enough for this pastor. All that mattered to him was that we were gay. Our son is a wonderful 22 month old toddler, a blessing from God, and the pastor and church that rejected him have no idea what they are missing out on! Denomination United Methodist Church Contribution Date 2000 Contribution Story Valerie and Diane left the United Methodist Church and joined a Lutheran church where they were welcome and, more important, where they could have their son baptized. They sent this in advance of the 2000 General Conference of the United Methodist Church in Cleveland, OH.  It was their hope that, with the telling of their story, the church might begin to look beyond the issue of ordination to see just how deep discrimination runs -- affecting even a six week old infant. In a denomination that believes baptism should be freely offered to the children of those who have professed their faith in Jesus Christ, this stole sparked much discussion at the General Conference and beyond. From the day I received it, Madison's stole became one of six that I took with me everywhere I went for the next six years. In 1999, the Reconciling Ministries Network (RMN) inquired about the possibility of having a display of the Shower of Stoles at the General Conference the following April.  At the time, there were only around twenty United Methodist stoles in the collection.  We decided to introduce the Shower of Stoles to the Reconciling community by bringing the twenty UM stoles and about a hundred others to RMN’s Convocation in Denton, TX over the Labor Day weekend.  Stoles started to trickle in during the fall, and by February they began coming in droves.  In all, we received 220 United Methodist stoles – the vast majority of them arriving within eight weeks of the Conference.  Thanks to a monumental effort by a number of volunteers who pitched in to help record, inventory, sew labels and make last-minute repairs, all of the new stoles were present in Cleveland.  Twenty more people brought stoles directly to Cleveland, bringing the total number on display to 240.  Towards the end of the General Conference, twenty eight lesbian, gay, bisexual and transgender United Methodists and allies stood on the Conference floor in silent protest over the Conference’s failure to overturn the ban on LGBT ordination – a profound witness and act of defiance for which they were later arrested.  As these twenty eight moved to the front of the room, another 200 supporters stood up around the balcony railing, each wearing one of the new United Methodist stoles.  Hundreds more stood in solidarity as well, in the balcony and on the plenary floor, wearing symbolic “stoles” made from colorful bands of cloth.  A group of young people from Minneapolis, members of a Communicant’s Class, had purchased bolts of cloth the preceding evening and stayed up all night cutting out close to a thousand of these “stoles.”  In less than eight months, a handful of stoles had grown to become a powerful, visible witness to the steadfast faith of LGBT United Methodists nationwide.  Martha Juillerat  Founder, Shower of Stoles Project 2006 Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Identifier An unambiguous reference to the resource within a given context 641 Title A name given to the resource Madison (Infant son of Valerie Nelson and Diane Gira, who was denied baptism in his United Methodist Church) Coverage The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant Wahpeton, North Dakota (USA) Contributor An entity responsible for making contributions to the resource Valerie Nelson and Diane Gira Clergy Activist Gira, Diane Lutheran Methodist Nelson, Valerie North Dakota Ordination Reconciling Ministries Network (formerly Reconciling Congregation Program) United Methodist Church https://exhibits.lgbtran.org/files/original/7032ee894b30d33bf6c39b5731e5e1fb.png 4195367a19cb2d04fd60bc4b6f78ad68 https://exhibits.lgbtran.org/files/original/b2a89723467dc9665dfbd67b578a8f24.png 7cc6774b30eb9044d5d916904c69dc41 Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Shower of Stoles Description An account of the resource Items (stoles) for the Shower of Stoles exhibit Stole A stole in the Shower of Stoles exhibit Honoree The person honored by the creation of thestole. Anonymous ("Un Ministro Gay e Hispano... A Gay and Hispanic Minister from the North") Stole Text <p>Porque Dios me amó primero; sólo quiero ser fiel a Él me llamó a servir.</p> <p>            Un Ministro Gay e Hispano del Norte</p> <p>Because God loved me first; I just want to be faithful to him and to the Church He called me to serve.</p> <p>            A Gay and Hispanic Minister from the North<br /> </p> Denomination #NAME? Contribution Date 1998 Contribution Story <p>People occasionally ask about the number of stoles representing people of color. I know that there are quite a few, but it is impossible to establish an exact number. Although a handful have self-identified as people of color, most (especially those who are ordained) have not; as a result the collection has grown to be relatively "colorblind." In many instances the reason is obvious: The mainline Protestant denominations are overwhelmingly White. For example, if an anonymous Presbyterian ordained lay elder were to reveal their race, in a denomination whose membership is 98% White, it wouldn't take much for someone with ill intentions to make assumptions.</p> <p>At a national church gathering a few years ago, I received a stole in a rather clandestine manner. I had slipped into a large meeting room to take a quick look at a video presentation. It was very difficult to see in the darkened room, so I remained standing against the back wall. Soon, however, someone came up next to me and whispered that he knew who I was, and was hoping I might be able to help him find a way to tell his story. I couldn't make out his face, but he had a distinctly Hispanic accent. He said he couldn't risk identifying his denomination or city; in his tight-knit community would certainly lose his pastorate and would fear for his personal safety. After a quick conversation I thought of a simple way he might "locate" himself without revealing too much: I suggested that he pick a general direction -- east, west, north or south -- to add to his story. He thanked me and disappeared back into the room.</p> <p>The next day I arrived at our information table. On my chair was a paper bag with my name on it, containing a thin red stole. A pink triangle was sewed on one side; on the other side was a rainbow flag with the earth on it. Below these appliques were two statements:</p> <blockquote> <p><em>Porque Dios me amó primero; sólo quiero ser fiel a Él me llamó a servir.</em></p> <p><em>            Un Ministro Gay e Hispano del Norte</em></p> <p><em></em> </p> <p><em>Because God loved me first; I just want to be faithful to him and to the Church He called me to serve.</em></p> <p><em>            A Gay and Hispanic Minister from the North</em></p> </blockquote> <p><strong>Martha Juillerat </strong><br />Founder, Shower of Stoles Project <br />2006</p> Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Identifier An unambiguous reference to the resource within a given context 461 Title A name given to the resource Anonymous ("Un Ministro Gay e Hispano... A Gay and Hispanic Minister from the North") Coverage The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant Unknown, (USA) Contributor An entity responsible for making contributions to the resource Anonymous Latinx United States Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Shower of Stoles Description An account of the resource Items (stoles) for the Shower of Stoles exhibit Stole A stole in the Shower of Stoles exhibit Honoree The person honored by the creation of thestole. Rev. Dr. Nadean Bishop Stole Text <p>When she was five years old, Nadean felt called to go to Nigeria as a missionary, later realizing that only women missionaries were allowed to preach by Southern Baptists. Forty-five years later she matriculated at Pacific School of Religion, and received the M.Div. degree in 1985 and became pastor of the Northside Community Church in Ann Arbor, Michigan, as a closeted lesbian. When she was called to pastor the University Baptist Church in Minneapolis in 1992, she became the first "out" ordained American Baptist LGBT person to be called to a pastorate.</p> <p>During the intervening years, Nadean had married, had four children, completed a Ph.D. in Victorian Poetry at the University of Wisconsin-Madison, divorced, taught at Eastern Michigan University for 25 years, and recognized that she was a lesbian. As the American Baptist campus minister at the University of Michigan, she began to counsel with LGBT persons, and this became a major ministry while she was pastor at UBC in Minneapolis.</p> <p>Nadean's donation of a spangled party dress is to exemplify that her life as a lesbian pastor and counselor has not been a hardship but has been like a party. In June of 1996, she and her partner, Sheryl Palmer, expressed their commitment to one another in a service at University Baptist Church, complete with communion and anointing with oil. They share a home on a ten-acre horse farm in Stillwater, Minnesota.</p> Denomination American Baptist/USA Contribution Date 2006 Contribution Story <p>This is one of my favorite pieces in the Shower of Stoles collection. It is made all the more unique when one considers the donor -- a distinguished, snowy-haired grandmother. It is, though, a perfect reflection of Nadean Bishop. Though the path she followed had its share of rocky places, Nadean has embraced life to the fullest, and her ministry has exuded grace, compassion, steadfast love, and much positive energy.</p> <p>The emotional and spiritual weight of this collection -- the bigotry and oppression, the loss of careers and dreams, even the loss of life in a few cases -- can be overwhelming. This whimsical piece does not allow us to rest in victim hood, but moves us on to a place of faithfulness, love and joy.</p> <p><strong>Martha Juillerat</strong> <br />Founder, Shower of Stoles Project<br />2006</p> Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Identifier An unambiguous reference to the resource within a given context 1065 Title A name given to the resource Rev. Dr. Nadean Bishop Coverage The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant Minneapolis, Minnesota (USA) Contributor An entity responsible for making contributions to the resource Rev. Dr. Nadean Bishop American Baptist/USA Baptist Bishop, Nadean Minneapolis Minnesota Ordination Palmer, Sheryl Theology Women and Religion https://exhibits.lgbtran.org/files/original/d720bf393bb6d8e4b7afc1eec9970b10.jpg 64fb0eb62aa00f64ed33e558bfab82c6 https://exhibits.lgbtran.org/files/original/38c9f633ac9092a40be4e5a852410996.jpg 7431bc577e023b7810a3a7872ae3cfdc https://exhibits.lgbtran.org/files/original/5ba2fbd3ff43d3329c16d68aa61941c8.jpg b0b3669bffc54d0a30c5ac7cf51d6f00 Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Shower of Stoles Description An account of the resource Items (stoles) for the Shower of Stoles exhibit Stole A stole in the Shower of Stoles exhibit Honoree The person honored by the creation of thestole. Ralph Lesley Johnson Stole Text <p>In loving memory of <br /><strong>RALPH LESLEY JOHNSON<br /></strong><br />And his supportive sister, <br /><strong>LAUREL ANN BERRY</strong></p> <p>A new commandment I give you: Love one another. As I have loved you, so you must love one another. John 13:34</p> <p>Ralph Johnson did not need incentive like getting his hands on the family car to attend Epworth League. He was a faithful participant from the start. As a young man, he stretched his spiritual wings, feeding an enthusiasm for youth ministry, certifying as a lay preacher and, for a time, even considering a call to the lay ministry. However, when, after a long struggle, he accepted his sexual orientation and met his life partner Cedric, he decided on a different direction in life. They built a life and a successful floral business together and enriched the lives of our family with love and support. Ralph remained a faithful member of the United Methodist Church, serving God through music, numerous acts of kindness and, of course, flowers, until his death by homicide in 1989. Because he was gay, his death was investigated both as a hate crime and as a crime of opportunity. His assailants were never caught, so the reason for his senseless death is known only to them and to God. What we do know is that we miss him very much.</p> <p>Given by Laurel's family to honor her wishes to share her brother's story and to support the ministry of the Shower of Stoles.</p> Denomination United Methodist Church Contribution Date 2001 Contribution Story <p>Ralph's stole is green linen, with flowers embroidered down the center of the entire stole. The United Methodist Church's red and black "Cross and Flame" symbol is on the bottom of one panel, and on the bottom of the other panel is a photograph of Ralph and his sister, Laurel, each with an arm around the other, standing on the front steps of a home. The stole was given to us by a member of Ralph's family when I was in Toledo, Ohio a couple of years ago participating in an ecumenical conference. Ralph, I'm told, was a remarkable, faithful, man of God, and was a very active lay leader in the United Methodist Church from high school until he was murdered. Although Ralph's assailant was never caught, and therefore the motive was never established conclusively, I was told that the evidence overwhelmingly suggested that it was a hate crime and that it was treated as such. (Note: Epworth League was a youth ministry of the United Methodist Church)</p> <p>Ralph is one of three gay men represented in the Shower of Stoles collection who were murdered in hate crimes. This is one of the six stoles that I took with me everywhere I went.</p> <p><strong>Martha Juillerat </strong><br />Founder, Shower of Stoles Project<br />2006</p> Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Identifier An unambiguous reference to the resource within a given context 969 Title A name given to the resource Ralph Lesley Johnson Coverage The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant Ohio (USA) Contributor An entity responsible for making contributions to the resource The family of Laurel Ann Berry (Ralph's sister) Ally Berry, Laurel Ann Johnson, Ralph Lesley Methodist Ohio Theology United Methodist Church https://exhibits.lgbtran.org/files/original/9d267e459d9d6f8846a2bd3c74b26d27.jpg 37f667b8d33d2830ceb63226cb6ca6e7 https://exhibits.lgbtran.org/files/original/785fbb322d9d8c63eabf15c4736032d3.jpg 68656fda936f99d48122214e7f7c7bb5 Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Shower of Stoles Description An account of the resource Items (stoles) for the Shower of Stoles exhibit Stole A stole in the Shower of Stoles exhibit Honoree The person honored by the creation of thestole. An Anonymous Father (First United Methodist stole: "LET THE SHAME STOP!") Stole Text <p><strong>ANONYMOUS</strong></p> <p>My gay father (in the closet until his death in 1988) and my mother were founding members of their church in Ohio. As a youth I received my call to ministry in that church.</p> <p>This stole is given in memory of my father, and because even now my heart is heavy at the continuing shaming of gay, lesbian, bisexual and transgender persons. We who are children of the closet have suffered yet unstudied painful consequences of the discrimination and silence that our parents endured.</p> <p>Perhaps you can use it despite its Methodist cross and flame. After our recent General Conference one needs to make witness that we are slipping backward on this issue and losing some of the brightest and best.</p> <p>LET THE SHAME STOP!</p> Denomination United Methodist Church Presbyterian Church (USA) Contribution Date 1996 Contribution Story <p>This stole, given to us just after the 1996 General Conference of the United Methodist Church, was the first United Methodist stole given to the collection. It is a simple design, a narrow, deep red, raw silk stole with the United Methodist "Cross and Flame" embroidered in gold at the bottom each panel and edged with gold fringe. It was sent to us by a woman, who is an ordained United Methodist minister, to honor her father. The letter said that her father, who was an active lay leader in his church, couldn't live with the knowledge of the church's condemnation of gays, and after many years of trying to live a "straight" life as a husband and father, he eventually took his own life. The story that she chose to put on the stole itself does not mention these facts directly; I share this bit of the story from her letter when I talk about the stole with groups.</p> <p>This is one of six stoles that I took with me everywhere I went.</p> <p><strong>Martha Juillerat</strong> <br />Founder, Shower of Stoles Project<br />2006</p> Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Identifier An unambiguous reference to the resource within a given context 224 Title A name given to the resource An Anonymous Father (First United Methodist stole: "LET THE SHAME STOP!") Coverage The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant Unknown, (USA) Contributor An entity responsible for making contributions to the resource His Daughter Clergy Activist Presbyterian Presbyterian Church (USA) Theology United Church of Christ United States Women and Religion https://exhibits.lgbtran.org/files/original/949756d538cb93710923f8965476f3f7.jpg a8577241fc70daee247a5645db879e4a https://exhibits.lgbtran.org/files/original/ed28ae7d82b9b1214707b7abbb5e39da.jpg 1812ec78e5eb3eb5752a3dedd7afeb32 Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Shower of Stoles Description An account of the resource Items (stoles) for the Shower of Stoles exhibit Stole A stole in the Shower of Stoles exhibit Honoree The person honored by the creation of thestole. Anonymous (Advent Stole) Stole Text <p><strong>Anonymous</strong></p> <p>I send you an advent stole,<br />because I am one who waits<br />"in lonely exile here."</p> <p>I mourn for my church<br />and for my sisters and brothers<br />who also wait in exile...<br />waiting for God to restore the Temple <br />where all may freely serve.</p> Denomination Presbyterian Church (USA) Contribution Date 1995 Contribution Story <p>This is the first entirely anonymous stole we received. The note included with the stole included no information other than that which is contained on the stole. No name or return address was given. In addition, the envelope's postmark was smudged, so we don't even know what part of the country it came from -- and I suspect that we never will know.</p> <p>In many respects, this one stole came to represent all of the anonymous stoles in the collection. It was one that I highlighted in many of my programs.</p> <p><strong>Martha Juillerat</strong><br />Founder, Shower of Stoles Project<br />2006</p> Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Identifier An unambiguous reference to the resource within a given context 16 Title A name given to the resource Anonymous (Advent Stole) Coverage The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant Unknown, (USA) Contributor An entity responsible for making contributions to the resource Anonymous Covenant Network of Presbyterians More Light Presbyterians for Lesbian and Gay Concerns Ordination Presbyterian Presbyterian Church (USA) United States