Open Hands Vol 5 No 3 - Growing in Faith: The Lesbian/Gay Christian Movement

Open Hands Vol 5 No 3 - Growing in Faith: The Lesbian/Gay Christian Movement

5

3

1990

Winter

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~ . Reconciling Ministries with
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~ / Lesbians and Gay Men Growing in Faith: The Lesbian/Gay Christian Movement t
Open Hands is published by Affirmation: United Methodists for Lesbian/Gay Concerns, Inc., as a resource for the Reconciling Congregation Program. It addresses concerns of lesbians and gay men as they relate to the ministry of the
church.
The Reconciling Congregation Program is a network of United Methodist local churches who publicly affirm their ministry with the whole family of God and who welcome lesbians and gay men into their community. 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. Together these congregations offer hope that the church can be a reconciled community.
To enable local churches to engage in these ministries, the program provides resource materials, including Open Hands. Resource persons are available locally to assist a congregation that is seeking to become a Reconciling Congregation.
Information about the program can be obtained from:
Reconciling Congregation Program
p.o. Box 23636
Washington, DC 20026
Phone: 202/863-1586
n
Reconciling Ministries with Lesbians and Gay Men
Gay and Lesbian Christians: The Movement Evolves .. ......... . ...4
Morris Floyd
The Vision Out on the End of the Limb ..... ..... . ....... ... ..... 7
Leo Treadway
The Story Begins Emerging Issues ........... . ...................................8
M. Burrill
A Historic Consultation . ..... . .... . .. . . . ....... . .......... . .....9 Phyllis Lyon & Del Martin
Timeline: 25 Years of the Gay/Lesbian Christian Movement ... ..... 10
Sustaining the Spirit .................... . ...... ... .. ....... .... 14 Leaving Home/Coming Home/Creating Family
Open to Light that Reconciles: Local Churches in Ministry .. ......15
Kristan Burkert
A Home for Lesbian/Gay Evangelicals .. .. . .... .... ... . .... . ..... 16
Freda Smith
Third World Lesbian/Gay Christians ... . .... ....... ..... ..... . . .. 18
Carolyn Mobley
Resources .....................................................19
Letters .. ... ...... . . . .................... . ...... . . ... . .. .. .. . . . 21
RCP Report .. .. .. ... ... . .. .. .... .. ... .. ........ .. ....... ... . ... 22
Next Issue's Theme:
Addiction and Codependency
Gay and Lesbian Christians:
The Movement Evolves .... . ...4
Timeline: 25 Years of the Gay/ Lesbian Christian Movement .. 10
Open Hands
{
2
reconciling
congregation progralll
A network of United Methodist local churches that welcome all persons into the community of faith.
A quarterly magazine addressing lesbian and gay concerns in a religious context.
RESOURCES ORDER FORM
Board Members:
Rev. Kim Smith, chair PROMOTIONAL RESOURCES Rev. Finees Flores, vice-chair Carolyn Dell, secretary
Please send me:
Reva Anderson, treasurer
__ copies of the Reconciling Congregation Program brochure (free) Rev. Sally Daniel _ _ copies of 'How to Become a Reconciling Congregation' (free) Kathy Jones
Jay McCarty
__ copies of the list of Reconciling Congregations (free)
Susan Spruce
__ copies of the Open Hands brochure (free)
Rev. Tim Tennant-Jayne
__ copies of the flyer describing the video Casting Out Fear (free)
_ copies of the flyer describing And God Loves Each One (free) Program Coordinator:
Mark Bowman
_ 'I Support Reconciling Congregations' buttons ($2.00; 10 or more, $1.50 each) _ 'I Support Reconciling Congregations' ribbons ($1.00; 10 or more, $0.75 each)
Open Hands Co-editors:
M. Burrill Bradley Rymph
OPEN HANDS: Reconciling Ministries with Lesbians and Gay Men
-Quarterlyresource magazine on lesbian/gay concems In the church. _ Iwant to subscribe to Open Hands @ $ 16JYJ/year (four issues) _ Please send me the following back issues @ $5.00 each (10 or more, $3.00 each)
_
'Be Ve Reconciled' (Summer 1985)
_
'Raising Reconciling Children' (Fall 1988)
_
'A Matter of Justice' (Winter 1986)
_
'Sexual Ethics: Exploring the Questions' (Winter 1989)
_
'Our Families' (Spring 1986)
_
'Called to Create: Lesbians and Gay Men in the
_
'Our Churches' Policies' (Summer 1986)
Religious Arts' (Spring 1989)
_
'Images of Healing' (Fall 1986)
_
'In, Out, or In Between: The Closet Dilemma'
_
'Minorities within a Minority' (Spring 1987)
(Summer 1989)
_
'Sexual Violence: Unlocking the Silence' (Fall 1987)
_
'Images of Family' (Fall 1989)
_
'Sexuality and Spirituality' (Winter 1988)
_
'Growing in Faith: The Lesbian/Gay Christian
_
'Building Reconciling Ministries' (Spring 1988)
Movement' (Winter 1990)
_
'Uving and Loving with AIDS' (Summer 1988)
CASTING OUT FEAR: Reconciling Ministries with Gay/Lesbian United Methodists
-A provocative, warm videotape portraying the painful stories oflesbians and gay men In the church and the struggles of Reconciling Congregations to be supportive oflesbian/gay concems. _ I wish to purchase __copies of Casting Out Fear@ $100.00 each. _ I wish to rent Casting Out Fearfor 30 days beginning @ $20.00.
AND GOD LOVES EACH ONE: A Resource for Dialogue on Homosexuality and the Church
-A slmp/e, friendly presentation of the facts on lesbians and gay men In the church. Written by Ann Thompson Cook, a sexuality educator and member ofa Reconciling Congregation. Good starting point for discussion In local churches. A free leader's guide Is now available with each order.
__ I wish to purchase _ copiesof And God Loves Each One @ $4.95 each ( 10 or more, $3.00 each).
TOTAL COST FOR ORDER: $_ _ _
__ My payment is enclosed. Please bill me.
SHIP TO:
Name Home phone
Address Work phone
Local Church
P.O. Box 23636 T Washington, D.C. 20026 T 202/863-1586
Growing in Faith:
The Lesbian/Gay Christian Movement
A critical aspect of the identity of any individual or community is
its understanding of its history. Partly, this is so that we "don't
repeat the same mistakes" or "don't have to reinvent the wheel." But history is more than just a teacher, it is also a source of meaning, the interpretation of how we've come to be where and who we are today.
The lesbian/gay Christian movement, as a phenomenon of the last three decades, hasn't tended to think much about its history. Lesbian/gay Christian activists have often bemused the lack of a remembered past, which has led to the continual need to create new models of action. The "lack of history" can produce a freedom with no limits of tradition or experience to direct actions. Unfortunately, the same phenomenon can also produce a "tyranny of the present" in which immediately visible needs determine actions.
Of course, the reality is that the lesbian/gay Christian movement does have a history. Perhaps it's not as long or as full as the histories of other communities, but it is a history nonetheless. We offer this issue of Open Hands as a beginning step in the gathering of stories and the interpretation of events for the lesbian/gay Christian movement. We have chosen to begin this history in 1964 with the founding of the first national organization to address the concerns of lesbian/gay Christians-the Council on Religion and the Homosexual in San Francisco. Yet we recognize that the voices and actions of lesbian/gay Christians and their friends before this date were critical to the genesis of the movement.
For lesbian/gay Christians, we hope that this beginning history will create a sense of solidarity with those who've gone before, will encourage other efforts to interpret the past, and will provide some direction for future actions. For those in ministry with lesbian/gay Christians, we hope this issue will bring a greater clarity to your understanding of the needs of your lesbian/gay sisters and brothers.
A special word of gratitude to Dr. William Johnson for his assistance in the production of this issue. As the founder of the United Church Coalition for Lesbian/Gay Concerns and a pioneer in the lesbian/gay Christian movement, Bill's memories, historical records, and contacts with movement leaders were invaluable in helping us construct this issue.
We apologize for the lateness of this issue of Open Hands. OH staff were overwhelmed in preparing for the national convocation of Reconciling Congregations in February. We are already at work on the spring issue and pledge to finish it in a more timely
fashion.
-The staff of Open Hands
Reconciling Congregation Program Coordinator
Mark Bowman
Open Hands Co-Editors
M. Burrill Bradley Rymph
Graphic Design
Supon Design Group, Inc.
Open Hands is published four times a year. Subscription is $16 for four issues ($20 outside the U.S.A.). Single copies are available for $5 each; quantities of 10 or more are $3 each. Permission to reprint is granted upon request. Reprints of certain articles are available as indicated in the issue. Subscriptions, requests for advertising rates and information, and other correspondence should be sent to:
Open Hands
P.O. Box 23636
Washington, DC 20026
Phone: 202/863-1586
Copyright © 1990 by Affirmation: United Methodists for Lesbian/Gay Concerns, Inc. Open Hands is a registered trademark of Affirmation: United Methodists for Lesbian/Gay Concerns.
Member, The Associated Church Press
ISSN 0888-8833
Winter 1990 3 .
· Gay and Lesbian Christians: The Movement Evolves
· by Morris floyd
G ay and lesbian Christians have been an important force in the growth of the church for all of its history. The growth and change of this movement
• over the last 25 years is related to a variety of dynamics
•
in the churches, in the society at large, and in the
•
gay/lesbian communities. The presence of an organized movement can be traced
•
to the Council on Religion and the Homosexual (CRH),
•
which emerged from a consultation in 1964 [see p. 8]. In
•
addition to their educational value for all participants,
•
events subsequently planned by CRH offered an impor•
tant mechanism by which closeted gay/lesbian Christians
•
(most often clergy) could meet each other, share their : stories, and create networks of mutual support. This latter
•
function remains a key emphasis in the gay/lesbian Chris•
tian movement 25 years later because enforced invisibility • of gay men and lesbians has made it so difficult for them
•
to find that support.
· BECOMING VISIBLE
The June 1969 events at the Stonewall Bar in New
•
York City's Greenwich Village created a climate that
•
energized a few lesbian/gay Christians to come out pub•
licly and become more visible. Among these persons was : Bill Johnson, a member of the United Church of Christ
•
who asked for and subsequently received ordination as an • openly gay man. Gene Leggett, a United Methodist min•
ister, found his denomination considerably less open when
•
he shared his identity at an emotional session of his an•
nual conference.
Through the 1970s and '80s, lesbian/gay Christians be: came more and more visible despite the nearly universal
•
message from the churches that they were unwelcome.
•
Actions of these persons served to challenge the lack of
•
hospitality so evident in the institutional church and to
•
assure the presence of effective ministry in lesbian/gay
•
communities. Both types of activities began early in the : history of the movement:
.Pentecostal minister Troy Perry and others created in 1968 what was to become the Universal Fellowship of Metropolitan Community Churches (UFMCC). UFMCC congregations are now found all over the United States as well as in several other countries. Though not exclusively gay/lesbian in membership, the ministry of UFMCC congregations is primarily in those communities .
• Persons from communions like the Roman Catholic and Episcopal churches created groups (Dignity and Integrity, respectively) that offered worship and fellowship in their traditions using mechanisms very similar to those found in their larger communions.
.Gay men and lesbians from other denominations, such as the United Church of Christ, the United Methodist Church, and the Presbyterian Church, organized groups that functioned more like a "caucus" within their denominational systems. While Integrity and Dignity developed primarily through local chapters, these other denominational groups
: 4
found their primary energy in responding to and trying
to make an impact upon the national decisionmaking
processes of their churches.
The earliest strategies of these caucuses capitalized on the legacy of CRH, using educational events to support their organizing and networking goals. The results of such education may partially account for the continuing fear of educational efforts in some churches. Early on it became evident that, whenever educational activities enable gay men and lesbians in the church to be visible to each other and to themselves, it advances the effort to make the system more open. This is consistent with studies showing that the single factor most highly correlated with homophobia is the belief that one doesn't know any gay or lesbian people.
DENOMINATIONS RESPOND
The visibility of gay men and lesbians in the churches also began to grow through denominational publications. Two special issues of motive (United Methodist) and one of Trends (United Presbyterian) were published in 1972 and 1973, respectively. The magazines provided some of the first occasions in those denominations for official publications to address gay/lesbian concerns in a positive way. However, neither magazine was being published a year after these special issues.
Dignity had been formed by a Roman Catholic priest with approval of his superior. Nevertheless, Fr. John McNeill, S.J., who in 1973 had been the keynote speaker for the first national convention of Dignity, was officially forbidden in 1974 to speak his views on homosexuality. This did not stop him from publishing his landmark book The Church and the Homosexual. As a result of such events, the question of visibility vs. invisibility became an important theme in the movement. One participant in an early 1970s conference on homosexuality sponsored by the National Council of Churches describes it as "a meeting of closeted homosexuals" seeking acceptance by the church through staying invisible. As uncomfortable as it made many closeted lesbians and gay men and most other church members, however, the gay/lesbian Christian movement steadily increased its visibility.
In the communions that took an affirmative stance toward lesbians and gay men in early years, lesbian/gay groups have served to support denominational efforts by helping them to understand the full impact of homophobia and heterosexism in their churches. The Unitarian Universalist Association (UUA) lesbian and gay caucus was formed in 1971, after the General Conference of that body adopted a landmark statement supporting gay/lesbian rights in the church and in society. Similarly, the United Church of Christ (VCC) lesbian/gay caucus formed shortly after that denomination's decision that homosexuality as such should not be a bar to ordination.
The UCC and VVA lesbian/gay caucuses in succeeding years have come to each of their denominational general assemblies with additional policy recommendations that reinforce the organization's support for gay/lesbian rights.
Open Hands
By the mid-1980s, for example, the UUA had developed a process for ensuring that openly gay/lesbian clergy would receive reasonable consideration when they applied for positions as pastors.
In the late 1970s, the educational approach to the movement took a new turn when several denominations, most notably 'the UCC and the United Presbyterian Church, developed studies on human sexuality. As in studies that would come in other denominations later, lesbians and gay men were essentially invisible or reduced to tokens during the study process. The Presbyterians accepted most of the findings of their study but rejected its suggestions for increased openness to gay men and lesbians, especially those who wished to be ordained. The UCC study resulted in a list of recommendations that have formed the agenda for that denomination's progressive activity in support of lesbians and gay men since its publication.
In denominations where official encouragement was lacking, gay and lesbian groups also found ways to place the issues on their churches' agenda. By the mid to late 1970s, Presbyterians for Gay Concerns (now called Presbyterians for Lesbian/Gay Concerns) and Gay United Methodists (later to be known as the United Methodist Gay Caucus and finally as Affirmation) made their presence felt at denominational assemblies. Concurrently, reaction began to occur. Theologically and socially conservative groups such as Good News (United Methodist) and Biblical Witness Fellowship (UCC) gained recognition for opposing the progressive directions that had begun to emerge in their respective denominations. Though these groups attempt to impose their viewpoints on the denomination on a wide variety of issues, their opposition to progressive attitudes towards lesbians and gay men, particularly related to ordination, continues to serve as their most important organizing tool.
One result of this change has been an extension of the educational efforts beyond "Gay/Lesbian 101" experiences to a broader examination of what a comprehensive ministry among and by gay/lesbian Christians might mean. Another result is a reduced focus on addressing prohibitive policies related to ordained clergy. Some gay/lesbian clergy and seminarians have felt abandoned by this change. Other ordained lesbian/gay persons have understood that without a general church intention to be in ministry with gays and lesbians, their presence as ordained persons continues to be a matter either of secrecy or controversy.
The emphasis in the gay/lesbian Christian movement on inclusive ministry can also be seen as related to parallel efforts to bring about racial and gender justice in the institutional church. While many gay men and lesbians have been involved in these other struggles, the lesbian/gay Christian movement itself has, for the most part, been dominated by young, white, middle-class men. Where this pattern is beginning to change, credit is due to two factors: the willingness of a few persons of color to confront and work through the realities of racism in these groups and the presence of articulate and thoughtful lesbians who have been able to teach their gay brothers about the connections between oppression based on race, gender, and class and oppression based on sexual orientation. These teachers have pushed sometimes reluctant students to address their own racism and sexism and to establish in the lesbian/gay Christian organizations an intention to overcome those barriers.
MODELS OF INCLUSIVE MINISTRY ~~..
It soon became clear that changes in official church statements or in church polity related to ordination would C not come soon. In addition, lesbians and gay men in the church had already learned by observing the movement for racial justice that changing policy or law did not eliminate the underlying social attitudes that caused the injustice in the first place. On this basis, groups that had begun as caucuses aimed at creating policy change began to expand their purpose to enable an effective ministry to and by the church through:
• a ministry of presence that affirms and supports
those seeking to create a just and loving church
institution;
• offering to the churches the model of ministry truly responsive to the needs of all persons including, but not limited to, gay men and lesbians; and
• confronting the institution with the costs in lost opportunities for evangelism, witness, and service that result from the pervasive influence of homophobia and heterosexism.
Winter 1990
~
5 .
t
tH
:. The focus on inclusive ministry has also helped to nurture a still small spark of ecumenism in the gay/ lesbian Christian movement. Gay/lesbian interfaith alliances have appeared in a few localities and attempts have been made at national networking [see p. 7]. Probably the largest single impact of the impetus toward inclusive ministry is the development in most ma•
jor denominations of networks of local churches that identify themselves as open to the full participation of gay men and lesbians. "More Light" churches in the Presbyterian denomination, "Open and Affirming" UCC churches, "Reconciled in Christ" Lutheran congregations, and United Methodist "Reconciling Congregations" now number 170 around the country [see pp. 15 & 19]. These are congregations where gay/lesbian and non gay people have been able to define a shared vision of ministry and,
•
based on that vision, to articulate an intention to be fully inclusive. The process toward such an articulation is not always smooth; nor is the decision always unanimous.
: However, the result is almost always growth in varieties of
•
ministry and people served, as well as enlargement and
•
revitilization of the congregations themselves.
This development has raised the question about the role • of "straight" -identified persons in the gay/ lesbian Chris•
tian movement. It is typical, and perhaps imperative, for : justice movements to include those from outside the op•
pressed group-whites in the civil rights movement and
•
feminist men are examples. These movements have fre•
quently had to find gentle (and sometimes not-so-gentle)
•
ways to remind their outside supporters of the need for • oppressed persons to create their own spaces, to make
•
their own decisions, and to speak for themselves. Among gay/lesbian Christians, an additional dynamic
•
has been added-the presence of persons who are actually
•
gay or lesbian but who wish to preserve their privileges in
•
the institutional church and in the society at large by re•
maining "straight" -identified. Maintaining clarity of iden•
tity and integrity of role can become very difficult for : these persons and for those around them. More than one
•
lesbian/gay church activist has had the experience of
•
building an emotionally important relationship with such
•
a person only to have the individual disavow or discount
•
the relationship in hurtful ways at a later time. Added to
•
the reality that many progressive heterosexual persons
•
have yet to confront fully their heterosexist assumptions,
•
this is an arena where further evolution of the movement
•
is likely to be observed.
The stark reality of AIDS has also contributed to the development of the lesbian/gay Christian movement since the early 1980s. This epidemic has been an occasion for churches to have another look at broader gay/lesbian issues, albeit in the context of stereotypes reinforced by blaming attitudes toward those who are affected by the disease.
Most denominations and local churches were very slow to respond to the ministry challenges associated with the epidemic. Early response was almost always the result of efforts by gay men and lesbians, many of whom were closeted persons taking an important risk in supporting an effort so closely identified with homosexuality. While the wider church has begun to respond more helpfully in the last few years, much of the informal leadership in this area continues to be given by gay men or lesbians, even though they rarely hold official responsibility for doing so. T he fact that AIDS has provided an opportunity for professional ministry in the church to gay men and lesbians who might otherwise not have found it is, at the same time, a dramatic reminder of how gay men and lesbians continue to be marginalized and compartmentalized. To gay men and lesbians, it reinforces the impression that they are merely tolerated in the church, and then only to the extent that they identify themselves with what many still perceive as evidence of a fundamental moral inferiority.
EMERGING OPPORTUNITIES
The emergence of predominantly gay/ lesbian congregations in denominations other than UFMCC is the most recent step in the effort by lesbian/gay Christians to assure effective ministries within and by their communities. Spirit of the Lakes Ecumenical Community Church, in Minneapolis, for example, is in the process of becoming affiliated with the UCC. This congregation was started by former members of a UFMCC church as an alternative operating from a liberal theological perspective and having a congregational rather than a clergy-centered operational style. The rapid growth of Spirit of the Lakes Church (from average attendance of 50 to over 200 in less than a year) suggests to some observers that congregations like this-equivalent to ethnic or language community congregations-may provide an important vehicle for outreach in the years ahead.
The same dynamic is at work in places such as the Society of Friends, where lesbians and gay men are working within a basically welcoming milieu to develop liturgical rites particular to their own needs, such as celebrations of relationships or marriages.
The continuing challenge to the gay/lesbian Christian movement will be to determine whether and how it can relate to the institutional church. Seeking too close an involvement in a still hostile environment risks reinforcement of self-oppressions when we see ourselves as supplicants for acceptance rather than inheritors of God's grace and co-creators of the reign of love and justice. Maintaining too great a distance risks the opportunity for a truly ecumenical church. The balance will not be easy to find. T
Morris Floyd is a long-time participant in the lesbian/gay Christian movement. He has been active in Affirmation: United Methodists for Lesbian/ Gay Concerns since 1977 and served as one of Affirmation's spokespersons from 1982-88. He is now a member of Spirit of the Lakes Ecumenical Community Church in Minneapolis.
Open Hands : 6
· The Vision Out on the End of the Umb
· by Leo Treadway
•
Being part of a group of visionaries can be both exciting and disappointing. Such was to be the experience of several representatives from the lesbian/
gay religious community, including myself, a decade
•
ago. Together, we nurtured a vision of what our lives and
•
mutual faith journeys might be. As our vision matured, it
•
challenged us to set aside temptations of power and
o
prestige and to look more closely at how we could work
• with each other.
The story began in 1979 when the Quixote Center, a Roman Catholic justice ministry in Maryland, and the
o
National Organization for Women hosted a Strategy Con-
o
ference on Homophobia in the Churches. Sixteen denom•
inational lesbian/gay organizations and two secular groups
•
sent some 60 participants. Through our discussions, we
o
identified homophobia in our churches as promoting a state of sin and pain. We believed that lesbian/gay Chris•
tians had both a responsibility to confront such homo•
phobia and the ability to help churches transcend this · and related issues such as racism, sexism, ageism, and
•
classism. And we believed that the development of an in-
o
terdenominational network would facilitate such work and help foster mutual support and strategizing. In the fall of 1981, the Quixote Center began preparing
o
for a second conference, "Toward an American leso
bian/Gay Christian Movement," set for May 1982 in
o
Washington, D.C. This time, 17 lesbian/gay Christian
o
organizations participated. lesbian/gay Jews were invited but offered only "observer status." From the beginning, our deliberations were marked by
o
controversy. Our focus had made a clear, substantive
o
change from the first conference. No longer were we
o
primarily addressing the ills we perceived in the churches.
o
Now we were looking at ourselves-at how we could con•
structively oppose homophobia, sexism, racism, and
classism in our own organizations; share resources and
tasks among ourselves; and present a united witness that
o
lesbians and gay men are affirmed by God for ministry
o
and witness in all aspects of religious life. This inward focus was most apparent in the discussions
•
about how our joint decision making should occur. Par•
ticipants agreed early on that a meeting to form an alliance of our organizations should be held in November
o
1982. As a matter of theological principle, we agreed that
o
all decisions at that gathering were to be arrived at by · consensus. We also agreed that lesbian/gay Jews would be
o
invited as full participants to that meeting. Some dele•
gates felt strongly that the decision to invite Jews only as observers to the Washington gathering had been responsi•
ble for the total absence of Jewish participation.
There was another principle of equal, or even greater,
•
importance, however, and it proved far more challengingo
the acceptable composition of "official representatives" to
• the November gathering. A "parity rule" was proposed,
o
stipulating that denominational organizations could have up to three delegates, with only one white male, at least
o
one female, and at least one "Third World" person. Even•
tually, this principle was adopted, but several organizao
tions announced that they would challenge the rule at the
o
November gathering.
• Winter 1990
As preparations were made for the November gathering, these concerns for consensus and inclusiveness were built into every aspect of planning. When that meeting convened in Atlanta on schedule, all decision making did occur through consensus, lesbian/gay Jews were full participants, and organizational delegates were held to the parity rule. Eighteen groups sent official representatives to this gathering of what became known as the lesbian/Gay Interfaith Alliance (LGIA).
But these lofty principles were to cause a gradual defection away from the alliance. Organizations that were composed mainly of white males or who felt that smaller groups and minorities had been given too great a share in the decision making began to drift away.
When LGIA next gathered in October 1983 in Minneapolis, only 13 groups participated, with few full delegations in attendance. Delegate selection had shifted from representatives who could speak for their organizations to delegates selected on the basis of geographical convenience. Nevertheless, participants worked diligently, adopting resolutions supporting programs such as "More Light Congregations," "Reconciling Congregations," and the "Reconciled in Christ Project"; supporting membership for the Universal Fellowship of Metropolitan Community Churches in the National Council of Churches; and opposing theological pronouncements equating AIDS with God's judgment.
October 1984's conference in San Francisco drew representatives of 12 groups, with a total of only 25 participants. Plans were made for subsequent conferences in 1985, 1986, and 1987, but little of LGIA survived beyond the San Francisco gathering. Two of the largest member groups had effectively withdrawn from participation in LGIA and had begun to make plans for their own joint national convention in 1987. Other groups also weakened their commitment.
The dream that had spawned LGIA seemed to have run its course. Sadly, the demise of LGIA marked a return by groups to work largely apart from one another. It also returned them to more familiar postures where white men frequently maintained the power and called the shots.
Those involved in the journey of LGIA had dared to hold up a vision that recognized diversity and committed lesbian/gay people of faith to be truly inclusive. In the end, all our old shortcomings surfaced and destroyed the alliance. LG IA was a benchmark in our community and perhaps could be a model for us once again, as the discussion about a similar network is now under way. T
Leo Treadway has been a ministry associate with the Wingspan Ministry of St. Paul-Reformation Lutheran Church in St. Paul, Minnesota, for the past eight years. The Wingspan Ministry is that congregation's ministry with and on behalf of lesbians, gay men, and their fa milies. He was a founding member of the Lesbian and Gay Interfaith Council of Minnesota and served as cochair of Lutherans Concerned/North America.
7
THE STORY BEGINS
: EMERGING ISSUES
: by M. Burrill
T he Council on Religion and the Homosexual has played a key role in the emergence of lesbians and
gay men within the church. This council was born
: out of a consultation in California in 1964. The Rev. Ted Mcllvenna was the man who started it all. He was director of the Young Adult Project in San Francisco. In the course of his work, he met persons for
•
whom homosexuality created problems. In hunting for groups which were providing services for these persons, he
•
found four organizations: Daughters of Bilitis, Mattachine Society, Inc., League for Civil Education, and the Tavern Guild. During his explorations, Ted found a conflict between the basic sexual feelings of many homosexuals and
•
the response of religion or the church. He sensed a sharp
•
division between homosexuals and the Church. Ted shared his concerns with others. Methodism's Older
•
Youth/Young Adult Project and a division of the Methodist Board of Christian Social Concerns joined Glide Urban Center in sponsoring a consultation to foster understanding between homophile organizations and churches. The event was to include 15 clergy from around
•
the country and 15 homosexuals from the San Francisco Bay Area.
Prior to the consultation itself, gay men began their orientation of the clergy to the gay life. A weekend "plunge" into the gay community included a Saturday
0' night tour of gay male bars and a Sunday picnic at a "secret" oceanside locale. Sunday evening all 30 participants gathered at a retreat center for the opening session of the consultation. The church participants included eight from the Methodist Chur,eh, as well as representatives of the United Church of Christ (UCC), the Lutheran Church in America, and the Protestant Episcopal Church.
The retreat opened dialogue, defined terms, determined ways of relating, encouraged openness of attitudes, and gained understanding of homosexuality. The participants looked beyond labels and found friends.
After the retreat, the San Francisco participants established themselves as the Council on Religion and the Homosexual (CRH). The following statement of "goals and purposes" was adopted.
"In order to promote a continuing dialogue between the church and the homosexual, understand more fully human sexuality, and to promote understanding of the broad variations and manifestations within the spectrum of human sexuality, The Council on Religion and the Homosexual sets forth these goals and purposes:
• "To orient the clergy on aspects of homosexuality
(i.e. physical, economic, legal, intellectual, emotional, etc.) in accordance with homosexual testimony and available scientific data.
• "To encourage pastoral clergy to provide homosexuals of both sexes an opportunity to present their views on sex, religion, morals, and ethics to lay organizations within their churches.
. 8
•
"To open up channels of communication so that clergy and lay churchmen [sic] may engage in dialogue with the homosexual so that new understandings of the church and religious faith may be developed.
•
"To conscript the aid of religious publications and other appropriate communication media urging a broadened editorial policy that will include accurate and objective articles on homosexuality,
•
"To provide an effective voice throughout the nation in matters of laws, policies, and penal reforms governing adult sexual behavior.
•
"To help the clergyman to better understand his role as counselor in dealing with problems of human sexuality in our society with special reference to young people." I At its inception in 1964, CRH was the only place in
the country where homosexuality and religion was being openly discussed. It soon earned the respect of additional clergy, many homosexuals, and others in the community
I
concerned with civil rights and vital religion. The council's work was essential for initial consciousness-raising on issues of homosexuality for people of faith.
CRH, being the only organization that dealt with concerns of both homosexuality and religion, provided unique services. Printed material dealing with these subjects was sent upon request. When the press needed a contact in this arena, they called CRH. People called CRH for counseling. In addition, it was the first organization dealing with homosexuals to gain 501(c)3 federal tax exempt status.
The council sponsored an annual symposium on the lifestyles of the homosexual. Drawing about 50 participants each year, these events, besides providing much needed education and dialogue, also provided opportunities for developing informal networks. The CRH symposia were the primary connecting points for many lesbian and gay Christians, especially closeted clergy.
Out of the networking of the Council on Religion and the Homosexual, denominational gay and lesbian groups began to form. CRH actively encouraged people to get involved in the lesbian/gay religious movement in their own denominations. In 1975, when Bill Johnson resigned as the executive director, he recommended that CRH become inactive. The council had done its work so well that denominational groups were now getting off the ground and doing the work of connecting issues of faith and sexuality.
In the last five or six years, CRH has become reactivated. It has a board of directors and holds annual meetings. The important work of the Council on Religion and the Homosexual continues. ~
M. Burrill is coeditor of Open Hands. Material for this article was taken primarily from a report on the first consultation of CRH written by Donald Kuhn, former director of Glide Publications.
Open Hands :
o
A HISTORIC CONSULTATION
o
by Del Martin & Phyllis Lyon
o I n June 1964, a most unusual gathering occurred which had a profound impact on the relationship between American churches and lesbians and gay
omen. Through the lesbian organization Daughters of Bilitis
o (DOB), the Rev. Ted McIlvenna contacted us and told us
o about a consultation that was being planned on "The
o Church and the Homosexual" to foster better under-
o standing between the two groups. We must admit that Ted did not fit our stereotype of a
o minister. He did not appear to be the hellfire and dam-
o nation type. Yet we were very skeptical when he invited us
o to attend the consultation. "Who wants to spend three
o days with a bunch of ministers?" was Phyllis' reaction. We took the idea to members of the Daughters of Bilio
tis. Of 25 women present, we found that only two at-
o tended church regularly. Two had quit going to church
o because of their homosexuality. The other 21 (ourselves
o included) had stopped attending long before they were
o consciously aware of their homosexual tendencies. One
o woman, who had worked for the Council of Churches,
o strongly urged us to participate saying, "You might be
o surprised." The group noted that, if just the two of us : attended, women would be underrepresented and went on
o to say DOB should have at least five delegates. We accepted Ted's invitation and passionately and
o loudly advocated for more women. We won our five. We
o were joined by Cleo Glenn, national president of DOB;
o Pat Walker, San Francisco chapter president (the only per: sons of color at the retreat); and Billie Talmij, who made
o the opening presentation on our behalf. We were out-
o manned-five to one-but not undone. At the opening session, introductions were somewhat
o stiff, but polite. Some anxiety was evident among both
o the clergy and the lesbian/gay contingents. Ted, the only person known to everyone there, laid the
o groundwork for the two-day sessions to follow. "Forget
o who you represent. We represent the human race. Let's
o start there." He cautioned against letting sexual or
o religious identification get in the way of understanding. Neither heterosexuals nor homosexuals had special access
o to truth or righteousness. Deference to women was : dropped at the lesbians' request, a decision we women
o later regretted. The clergy (all male) found the gay men
o to be far more provocative and fascinating. We were only
o women-or perhaps as women independent of men we
o were a threat. Besides, there were segregated sleeping : quarters for men and women, allowing for more gay-manto-
nongay-man talk through the night and early morning. Monday's session began with an exchange-how the
o church and homosexuals view each other. The gays critio
cized the church for its omissions in pastoral counseling
o and education about human sexuality, and for its blanket : condemnation of homosexuals. The clergy defended the
o church, saying most denominations had made no "official"
statements, that the church should not be locked
o Winter 1990
into the past, that theology was beginning to recognize that all relationships which are informed by love, involve commitment, and include responsibility are valid. And one minister said to the gay group, "What do you need us for? You've been conducting your own ministry for years."
Billie's presentation on behalf of DOB filled us with pride. She began, "All heterosexuals are at this conference hoping to understand the homosexual better, and all the homosexuals are here because they hope you will." She also noted, "We women are actually a minority within a minority within a minority." That is, we are minorities as women in the homosexual minority and as homosexuals within the religious minority. We would also add-as lesbians in the minority status of women.
Billie pointed out that all of us had preconceived notions and that to her the original sin was ignorant, inflexible, wall-to-wall thinking. "So, we of DOB offer a challenge...to the gay (homosexual) and straight (heterosexual) alike, a challenge to dislodge a brick or two from this four-walled thinking." Billie's presentation was indeed a blockbuster for the small groups to consider. We met in three discussion groups of 10 each, and our small band of women was stretched to the limit.
The last day was set aside for an "official statement" which instead became reports representing the consensus reached in each discussion group. Before parting, everyone expressed concern about how, when we returned to our home base, we could continue the dialogue which we had begun.
C. Kilmer Myers, the Episcopal suffragan bishop of Detroit and the highest ranking clergy at the consultation, suggested that we make San Francisco the "test city," that clergy and homosexuals who participated in the retreat organize and open further channels between the gay and the church communities.
In the following weeks, after much debate and soulsearching, the Council on Religion and the Homosexual was formed. Its purpose was to promote a continuing dialogue between the church and the homosexual and understanding of the broad variations and manifestations within the spectrum of human sexuality. It was the first organization to use the "H" word in its title. Today's lesbian/gay organizations both within and without the church bear witness to the success of the council's purpose. T
Del Martin and Phyllis Lyon are two of the founders of the Daughters of Bilitis, co-authors of Lesbian/Woman, and activists in the lesbian, gay, and women 's movements since 1955. They have been domestic partners for 36 years.
9
•
•
25 Years 0/the Lesbian/Gay ChristianMovement
· departure from the1964 · 1967 PIONEERING DENOMINATIONS heterosexual nature of
A
• God's creation."
A few Christian communions were on the cutting edge
-Consultation with 30 · -United Church of · of the lesbian/gay Christian movement by declaring their
church leaders and gay · Christ (UCC) magazine • support for lesbian/gay rights early on in the movement.
men and lesbians organSocial Action and Public support came initially from the Unitarian U niver
· 1971
• salist Association and the Friends (Quakers). The United
ized through Glide United Presbyterian • Church of Christ followed shortly thereafter with General
Urban Center in San publication Social • -A gay Friend (Quaker)
• Synod resolutions supporting lesbian/gay rights within
Francisco leads to Progress devote joint • tells his personal story
• the society and within the church. Most mainline Protesfounding
of the Council • issue to topic of civil • in the Friends Journa~
tant denominations have been equivocal in their support • of lesbian/gay concerns-trying to uphold conflicting beon
Religion and the · rights of lesbians and • under the pseudonym of Homosexual (CRH).
• gay men. liefs by supporting civil rights, but denying support of • Jim Bradford. Rev. Ron · lesbians and gay men within the church, particularly • Mattson (Minneapolis)
• related to ordination. The Roman Catholic Church and • responds to this story by
most evangelical denominations and sects have manifest • founding the Committee · the most blatant instutitional homophobia.
1965 1968
• of Concern, American -CRH holds first of -Troy Perry begins · and Canadian Friends, several annual sym· Metropolitan Com-• to deal with lesbian/gay posiums on "The · munity Church of Los liberation movement. · --Gay seminarians in • concerns.
Lifestyles of the · Angeles; later to become -Father Pat Nidorf · the nine schools of the • -Rev. Gene Leggett an-Homosexual." · the Universal Fellowship . (San Diego) organizes · Graduate Theological • nounces his homosex· of Metropolitan Dignity for gay/lesbian Union in the Bay Area • uality and is suspended Community Churches Catholics. • of California organize • from the Southwest
• (UFMCC). · for mutual support. • Texas Conference of the · -Bill Johnson, a • United M ethodist
1966
1970
· seminarian at Pacific · Church (UMC).
-National Council of
· 1969 · School of Religion • -National Conference
Churches seminar on · -Unitarian Universalist comes out publicly and • on Religion and the
"The Church and
• Association (UUA) Gen-· announces his intention • Homosexual in New---.... Homosexuals" in White . -Stonewall Riots in · eral Assembly adopts to seek ordination in the • York City draws 70 par....~
Plains, New Yook New York City; recog· resolution calling for an UCc. • ticipants from 11 difdraws
36 partici-nized as birth of end to homosexual • -wtheran Church in • ferent denominations.
pants from NCC modern lesbian/gay
· discrimination in law • America states that
member enforcement, in civil ser-• homosexuality is "acommunions.
· vice, and in the armed
• services.
MOVEMENT TAKES TWO DIRECTIONS
-Rev. Richard Nash · (Los Angeles) and Elgin' The very early years of the lesbian/gay Christian · Blair (Toronto) organize • movement witnessed two different answers to the critical · UUA Gay Caucus. • question: what relationship should lesbian/gay Christians
take to the institutional church? Troy Perry saw little
hope for acceptance of lesbians and gay men in evan· gelicallpentecostal churches and answered this question
• by creating an alternative church. The Universal Fellow•
ship of Metropolitan Community Churches has grown
•
rapidly since 1968 by providing a church home for les•
bians and gay men free from the institutional homo: phobia of most Christian denominations. Other lesbians
•
and gay men chose to stay within their denominations
•
and create support and advocacy organizations. The early ones were Dignity (Catholic), Committee of Concern (Quaker), and the Unitarian Universalist Gay Caucus.
· Such organizations now exist in almost every Christian · denomination.
Open Hands
· 1974 · 1976
1972
IN THE MEDIA
As the lesbian/gay Christian movement became more
-The Committee of • -Vatican investigates · -United Church of
visible in the 1970s, it began receiving coverage in the reConcern
meets in conFather John McNeill, · Canada supports incluligious
media. Early articles appread in Christian Cenjunction with the tury, U.S. Catholic, Christianity & Crisis, Commonweal, · S.]., and officially for· sion of sexual orientaFriends General Conand engage/social action. A United Methodist young • bids him to speak or tion in provincial and ference to elicit dialogue • adult magazine, motive, had been on the forefront of · write on gay/lesbian · federal human rights on lesbian/gay concerns; • covering social justice in the church and society through • concerns. · legislation.
later they hold their first • the 1950s and 1960s. When conservative forces in the • -Presbyterian Church -Episcopal General
denomination prevailed to stop motive from publishing in
Midwinter Gathering in • • ceases publication of Convention passes
1972, the magazine staff published two final issues-one
New York. · Trends magazine. resolution affirming gay
on lesbianism and feminism and the other on gay men.
-Metropolitan Com· -UMC Council on people as "fully children
Dennis Shoemaker, co-editor of the Presbyterian
munity Temple, first • Youth Ministry adopts a of God" who are entiTrends
magazine, had participated in an early consulta
· tled to the full ministry
gay/lesbian'synagogue, tion with the Council on Religion and the Homosexual resolution declaring that is founded in Los (CRHl and found his opinions on lesbian/gay concerns • homosexuality should of the church. Angeles. transformed. He and co-editor Florence Bryant compiled not be a bar to ordained -John McNeill, Jesuit -Bill Johnson is ora special issue of Trends in 1973 entitled "Homosexual• ministry. priest, publishes The dained hy the Golden ity: Neither Sin nor Sickness." Publishing executives cen· -Louie Crew (in rural Church and the
sored the magazine by forcing Shoemaker and Bryant to
Gate Association of the · Georgia) organizes In-Homosexual.
cut one article on lesbian feminism. Bryant resigned in
UCC; subsequently • tegrity for Episcopalian -Dr. Ralph Blair orgaprotest.
The censored magazine still produced an uproar
Johnson organizes the lesbians and gay men. nizes Evangelicals Conin
conservative Presbyterian circles. Shoemaker resigned
UCC Gay Caucus. • -Sally Gearhart and cerned in New York.
shortly thereafter, and Trends ceased publishing. -UMC General ConNondenominational magazines did not have the stric• Bill Johnson compile -Insight, journal of gay ference adopts statement • tures of dealing with denominational politics. Christianity and write Loving Catholic opinion, begins which refers to gay and & Crisis was the magazine on the forefront of covering · Women/Loving Men: publishing. lesbians persons as "per-. lesbian/gay concerns by devoting a whole issue to homo• Gay Liberation and the -Ben Pickell begins
sexuality in 1977 and one on coming out in 1979. In the
sons of sacred worth" Church. organization for les1980s,
reading about lesbian/gay concerns in the religious
but also declares that bian/gay Seventh Day
media had become commonplace.
"we do not condone the Adventists in southern practice of homosexuali-. California.
· 1975
ty and consider this WHERE ARE THE WOMEN? practice incompatible
Many have asked this question and wonder why the • -National Council of with Christian • lesbian/gay Christian movement has historically had
1977
· Churches adopts resoluteaching."
fewer women than men involved in leadership and par• tion supporting civil-The final two issues of . ticipation. Many organizations have focused special atten· rights for lesbians and -Anita Bryant leadsmotive, a United . tion on bringing in and nurturing lesbians, and still religious movement to
Methodist magazine, are : many gatherings are primarily male. · gay men.
-Brian McNaught, repeal antidiscrimination devoted to lesbian and Although no one knows for a fact the answer to this,
· legislation in Dadefeminist concerns and to • dialogue within lesbian groups has suggested an impor-writer for Detroit
• tant reason. For gay male Christians, their oppression as · diocesan Catholic news-County, Florida.
gay men. • gay seems to be what draws them into solidarity in · paper, writes column in -UCC General Synod -Rev. Troy Perry, groups. For lesbians, their oppression as lesbians often adopts resolution which
• which he comes out; is founder of Metropolitan . takes a back seat to their primary oppression as women.
· subsequently fired from deplores the use of
Community Church, The church, being largely a patriarchal institution known · newspaper. scripture to generate
publishes his autobio-. for its oppression of women, is not therefore a place -Committee of Con-hatred of gays andgraphy, The Lord is My . where many lesbians would seek liberation and empower· cerns (Quaker) decides lesbians. General Synod
Shepherd and He . ment as readily as gay men do.
name is too closeted and also adopts study comKnows
I'm Gay.
changes it to Friends mittee report "Human -Rev. Freda Smith is Committee for Gay Sexuality: A Preliminary credentialed as the first Concerns. (In 1978 it is Report."
woman clergy in the · discuss lesbian/gay con-magazine, entitled
again changed to -Christianity & Crisis,
UFMCC. · cerns in Lincoln, "Homosexuality: Friends for Lesbian and nondenominational
• Nebraska, results in N either Sin nor Gay Concerns.) magazine, publishes · founding of the Sickness," is censored -Gay United Methodist special issue on
American Baptist Gay but still published.
Caucus (later called homosexuality.
1973
• Caucus. -Gay activists disrupt Affirmation) is founded -Study document on
-Presbytery of Chicago : meeting of the Governin meeting in Evanston, homosexuality and the-First national Dignity
vetoes Lincoln Park • ing Board of the
Illinois. • church is submitted toconvention held San
P resbyterian Church's National Council of the General Assembly of Diego.
call to Rev. David Churches in Pittsburgh.
the Disciples of Christ.
-UUA General
Sindt, an openly gay -NCC facilitates con-
Bishop Paul Moore
Assembly adopts proPresbyterian
minister, to : sultation on "The • ordains Ellen Barrett,posal to establish an Ofbe
on the staff; Sindt • Church and the Gay • · acknowledged lesbian fice of Gay Concerns in
begins organizing the Community" at St. Paul: · and first copresident of the denominational
Presbyterian Gay School of Theology in · Integrity, as Episcopal headquarters.
Caucus. Kansas City. National -Gathering of 150
-Special issue of Task Force on GayAmerican Baptists to
Trends, a Presbyterian People in the Church is • founded out of this consultation.
•
priest.
Winter 1990
II
• -Strategy Conference • first official same-sex
1978
• on Homophobia in the • "celebration of commit-
PAYING A PRICE
• Churches (in Mt. • ment" at University
-Presbyterian Task • Rainier, Maryland) Force to Study • draws together les-Homosexuality report to • bian/gay leaders from
General Assembly in-• many denominations. eludes statement that . -Lesbian/gay Christian "self affirming, practic-• groups participate in ing homosexu&ls" should : first National March for be ordained if qualified. . Lesbian/Gay Rights in
. • lVT h' gto DC
GeneraI Assembly rejects was rn n, ..
• D" I f Ch .
ordination statement and • -ISCIP es 0 rIst
• G
adopts minority report eneral Assembly votes from Task Force. • to leave ordination of -Presbyterians for Gay • lesbians and gay men to Concerns organizes • the discretion of regions; "More Light" Program • group of elergy and laity for local churches to • begin forming what make public declaration • would later be known as of support for lesbians • the GLAD Alliance.
• A C 11 Ch
and gay men. -appe a orus -Re". Paul Abels, for lesbian and gay
y
openly gay UMC pastor, . members of the Church is denied reappointment of Christ is founded in to his New York City • Houston, Texas. church by bishop. . -Brethren/Mennonite Annual conference over-Council for Gay Con-rides bishop's decision, . cerns founded by Mar-and Abels is reappointed. • tin Rock.
Ch . " d
-American Friends Ser-• -nstzanzty an
vice Committee includes . Crisis publishes special
gay men and lesbians in . issue on "coming out."
the affirmative action
statement for employ-.
1980
ment policy.-Letha Scanzoni and Virginia Mollenkott . -National Gay publish Is the Homo-• Pentecostal Alliance is sexual My Neighbor? . founded in Schenectady, -Bill Johnson organizes : New York. Maranatha, Riversiders . -John Boswell pub-for Lesbian/Gay Con-. lishes his landmark cerns at R' 'de
,IverSI . book, Christianity,
Church in New York Social Tolerance, and City. • Homosexuality. -Episcopal priest and • -Seventh Day Advenwriter,
Malcolm Boyd, • tists/Kinship is founded
comes out publicly in • as a national organi-
his book, Take Off the • zation.
Masks.
'1981
1979
· F' . I h
-Irst natIona gat er-First national con•.
f I d
rng 0 new y renameference of gay/lesbian
· U . d Ch h C l't'
mte urc oa 1 IOnseminarians held at
· for Lesbian/Gay Con-Union Theological • h ld' R h te
cerns e rn oc es r,Seminary.
• New York.
-Joan Clark, UMC
· -Debra Peevey and deaconness and staff of
·
Christine Leslie, openlyBoard of Global Minis•
1 b' rd' d'
, lVl' • es lan, are 0 arne rn
tries women s Division, • th D' . I f Ch . t
acknowledges that she is' e ISCIP es 0 rIS .
-Two Friends (Quaked a lesbian and is fired : women celebrate the from her church position.
•
Friends Meeting in The momentum of the lesbian/gay Christian movement
•
Seattle. • swelled with the strategic public "coming out" of several
• lesbian/gay Christians. While some of these persons suI•
-Universal Fellowship • fered few repercussions for their public statements, others
• of Metropolitan Com-• paid a significant price. David Sindt, openly gay Pres•
munity Churches applies : byterian minister, received a call to be on the staff of a
•
for admission to the • local church, only to have that call vetoed by the Pres•
National Council of • bytery of Chicago in 1973. Two other Presbyterians suI•
Churches. • fered a similar backlash in the 1970s. Bill Silver, semi-
I . h b • narian at Union Theological Seminary in New York, was
• -nszg t, ecomes an
• denied ordination for his public declaration. Another
•
ecumenical journal of
. seminarian, Sandy Brawders, came out publicly on the
•
lesbian/gay opinion.
. floor of General Assembly and found her scholarship at
• -Brian McNaught . Princeton Seminary revoked. A reporter for the news•
publishes A Disturbed • paper of the Detroit Catholic diocese, Brian McNaught,
•
Peace. . came out in a column he wrote in 1975. McNaught was
•
: subsequently fired from the newspaper.
1982
One of the most celebrated cases was that of Joan
: • Clark, deaconness and staff of the Women's Division of
•
the United Methodist Board of Global Ministries. Joan's
•
public announcement of being a lesbian initially drew
•
Aff' G d Le
-rrm: ays an s-: support from the division, but as the public outcry grew,
•
b' f th U 'ted
Ians 0 em' she was fired. Her attempts to be reinstated were
•
Church of Canada is • repeatedly denied.
•
founded in Montreal as These cases were among the most prominent in the
•
national network of public eye because the individuals chose to appeal their
•
regional groups of . cases in the public forum. However, throughout the past . lesbians and gay men. : 25 years, there have been a multitude of cases which . Affirm establishes . never became publicly known-where lesbians and gay . Friends of Affirm for . men were dismissed from church staff positions or denied
. ordination, even removed from membership in local
. others who support • churches.
. goals of Affirm.
. -UFMCC organizes
INTERDENOMINATIONAL COOPERATION
National Conference for .
. Third World Les-The early years of the lesbian/gay Christian movement
• were marked by the development of organizations within
. bian/Gay Christians, • denominations. While the leaders of these denominational
which draws 75
. groups knew and communicated with each other, there . participants. . were few efforts at denominational cooperation. . -UMC bishop Melvin As these fledgling organizations matured in the late
•
Wheatley appoints . 1970s, new energy was devoted to working together across • openly gay pastor, • denominational lines. One of the first efforts at such
•
Julian Rush, to Denver • cooperation was a series of conferences for lesbian/gay
•
congregation and writes • seminarians which were held in 1979-1981.
•
a pastoral letter to Another effort at coalition building was the Strategy
• . Conference on Homophobia in the Churches, which was
•
pastors explaining his • facilitated by the Quixote Center in Mt. Rainier in 1979.
•
decision and saying that : This eventually resulted in the organization of the l.es•
homosexuality is not a • bian/Gay Intedaith Alliance in 1982. As part of this
•
sin. Charges are filed : effort a gay Catholic journal, Insight, became an ecu. against Wheatley in the • menical journal. However, political differences, shifting . church's judicial system • priorities, and conflicting demands led to the demise of . and later dismissed. • the Intedaith Alliance and Insight magazine within a • -Ann Holmes, openly • couple of years. Ecumenical cooperation has continued · lesbian, is ordained by • informally, but a structured forum for such efforts has
• not be reconstructed.
· the Potomac Association • · of the UCc. • -Seventeen lesbian/gay • •
1983
. -Lutherans Concerned
• begm's "Reconciled in . Christian organizations
. • Christ" program for
•
send representatives to
•
the American Con-• -Gay People in Chris-• local churches, modeled
• tian Science/Chicago • after the Presbyterian
•
ference of Lesbian/Gay
Christians in Wash-• convene the first-ever na-: More Light Program.
. DC M' • tional conference of : -Governing Board of
•
rngton, .. eetrng • gay/lesbian Christian . the National Council of
• leads to founding of the •
• Scientists. • Churches votes to "postLesbian/Gay Interfaith
• -First national con-• pone indefinitely" any ~
Alliance later that year. : ference of Affrrm' h 1
vote on t e app ication
•
(United Church of • of the UFMCC to join ~
•
Canada) is held in • the council.
•
Vancouver.
•
Open Hands 12
1987 1988
-First national con--United Church of vocation of Reconciling . Canada adopts policy Congregations held in stating that sexual orien-Chicago, Illinois. tation is not a factor in -Second National ordination. "All persons March on Washington regardless of their sexual for Lesbian/Gay Rights . orientation, who profess draws estimated 500,000 . faith in Jesus Christ and participants. . obedience to him, are -SDA/Kinship is sued welcome to be or be-by the General Con-come members of the ference of the Seventh United Church. All Day Adventists for use members of the church of the trademark name are eligible to be con"Seventh Day Adven-sidered for the ministry." tist." -John McNeill is ex-First official Friends . pelled from the Society (Quaker) ceremony for a of Jesus (Jesuit order) same-sex couple to be for his continued mincalled a "marriage" istry with the gay occurs in New York commlUlity. City. Four more mar· -Chris Glaser's Unriages
occur later that common Calling is
year. published.
-Dignity places full--United Church of
page ad in Newsweek Christ holds national
magazine. consultation on place-
U.S. Catholic bishops · ment of lesbian/gay
begin prohibiting Digclergy.
nity chapters from -The Second Ston(~ nameeting
on church proptional newspaper for
erty due to Vatican lesbian/gay Christians,
directive. · begins publishing in
New Orleans.
adopts "Open and America study states commlUlity. Affirming" resolution that the church can . -First international
1989
calling on all congrega-"neither absolutely con-: convention of Brethtions to publicly declare : demn nor ignore nor . ren/Mennonite COlUlcil themselves open to les-praise and affirm homo-: for Lesbian and Gay
-UUA General bians and gay men. sexuality." Suggests that : Concerns takes place in Assembly approves ---="God, Gays and the "many more of our con-: Chicago.
"Welcoming Congrega-Gospel: This Is Our gregations can extend a .
· tion" program. Story," a one-hour tele-welcome, withhold judg-:
-Bill Johnson is elected vision documentary, is ment, and offer pastoral :
· a program secretary of released by UFMCC. support" to gay and les-:
· the United Church -First issue of Manna bian persons. •
· Board of Homeland for the Journey is pub-
Ministries... lished (name later changed to Open
,
Hands).
AIDS TAKES ITS TOLL
As the AIDS epidemic came to the forefront of the lesbian/gay community in the 1980s, it, of course, had a great impact on the lesbian/gay Christian movement. Many of the lesbian/gay Christian organizations began devoting resources and energies to adv()cating AIDS ministries within their denominations and to initiating their own ministries.
Not surprisingly, the AIDS epidemic has also taken a toll in the death of a number of gay men who have been leaders in the movement. Michael Collins and Richard Cash were early leaders in Affirmation: United Methodists for Lesbian/Gay Concerns. David Sindt, founder of Presbyterians for Lesbian/Gay Concerns; James Tinney, founder of the Pentecostal Coalition for Human Rights and Faith Temple in Washington, D.C.; and James Sandmire, UFMCC pastor and leader, are among the gay/lesbian Christian leaders who have died of AIDS.
1984
-UMC General Conference
adopts church
law which bars "selfavowed,
practicing
homosexuals" from ordained ministry. -Mfirmation: United Methodists for Lesbian/Gay Concerns invites local congregations to declare themselves "Reconciling Congregations." -National Gay Pentecostal Alliance begins production of cable TV program "The Lord Is My Shepherd, and He Knows I'm Gay" in Schenectady. -Evangelical social action magazine, The Other Side, publishes special issue on homosexuality.
1985
-Emergence is organized as national umbrella
for gay/lesbian
Christian Scientists. -UCC General Synod
BUILDING A GRASS-ROOTS MOVEMENT
One of the significant developments in the lesbian/gay
•
Christian movement in the 1980s has been the rapid
•
growth of networks of congregations supporting les•
bian/gay concerns. Presbyterians for Lesbian/Gay Concerns began the More Light Program in 1978 as a vehicle
•
for local churches to dissent from the General Assembly's
•
adoption of a minority report from its Study Commission • on Homosexuality; that minority report held the line
•
against a more open stance on lesbian/gay concerns. The name for the program was taken from the majority re•
port, which asked local churches "to seek more light" on
•
the subject of homosexuality. Recognizing that much of the impetus for social
•
change is always generated from grass-roots movements, • other denominational groups adopted the More Light
•
model in the 1980s. Lutherans Concerned initiated the
•
Reconciled in Christ Program and Affirmation (United
•
Methodists) began the Reconciling Congregation Program
•
in 1983 and 1984, respectively. The United Church Coali•
tion for Lesbian/Gay Concerns prevailed upon the UCC General Synod to adopt a denominationally sponsored
•
Open and Affirming program in 1985. The GLAD AI•
liance (Disciples of Christ) have joined in the Open and
•
Affirming efforts.
The Unitarian Univeralist Association (UUA) initiated the second denominationally sponsored program with the
•
Welcoming Congregation Program in 1989. This program
•
manifests the maturation of these programs and long•
standing support for lesbian/gay concerns within the
•
UUA with its 10-point guidelines which congregations
•
have to adopt in order to become Welcoming Congregations.
1986
-Father John McNeill, S.J., receives order from . . Vatican to cease all -Lutheran Church in . ministry with the gay
13
Sustaining The Spirit
4.
Leaving Home / Coming Home / Creating Family
• L: We are God's people!
· P: God's good peoplelesbian women, gay men, bisexuals, and those who stand in solidarity with us.
• L: We are God's people!
· P: God's beautiful peoplebrown as the earth; pale as moonlight; black as the night sky; red as the sunset; golden as sunlight-We are God's living rainbow.
• L: We are God's people!
· P: Dancing God's seasonschildren who skip to a wordless tune; young people who Inove to new rhythms each day; adults who march and wheel to the steady beat of
a distinctly different drummer;
and those elders who've danced all the other dances and now step securely in well-chosen waltz-time.
• L: We are God's people!
· P: A family like no otherand all like family to each other. We leave home to come home to create family.
• L: We are God's people and yet we found "home" to be .......a place of Exodus-a wilderness place where we cannot rest.
· P: Because "home" was anger, abandonment, abuse,
and denial; "home" was closeted, painful, and oppressive; "home" was unhealthy, uncomfortable, unloving,
and unkind; "home" was rejection, guilt, damage, and brokenness.
L: And this wilderness home, this place of anguish, is a place that we should only pass through on the road to the new "home"...the "home" just barely visible and still being imagined by spirited souls full of possibility.
P: We taste the new home at table-fellowship with our spiritual sisters and brothers, who in our religious communities become the family we cry with, callout to, laugh with, hug, hold, and celebrate with on our special days.
L: We people that new home with friends who know our stories...parents who move beyond rejection ...partners who share our dreams.
P: We hear that new home in the laughter of children: our daughters and sons, nieces and nephews, sisters and brothers, cousins and grandchildren,
L: We feel that new home in the quiet presence we bring to those suffering with AIDS, their partners, families, and friends...sharing what we have: our time, our talent, our prayers.
P: we vision our new home in the breaking down of the old and the building up of the new-our new home is furnished with our stories and heroes, role models and martyrs, heroines and heroes, parades and protests, rituals and affirmations, blessings and family reunions.
L: We are your people, 0 God!
P: We are your people, 0 God! And when we come
home to you, you know us as your people. Amen...and amen!
Litany written by members of Mid-Atlantic
Affirmation: United Methodists for Lesbian/
Gay Concerns for the Washington metropolitan •
area's 1988 interfaith Gay and Lesbian Pride
service, merging ideas from dinner following an Affirmation worship service.
__~
Open Hands' 14
· Open to Ught that Reconciles:
weal Churches in Ministry
by Kristan Burkert
We limit not the truth of God to our poor reach of mind-by notions of our day and sect-crude, partial, and confined. No, let a new and better hope within our hearts be stirred, for God hath yet more light and truth to break forth from the Word. 1
P astor John Robinson asked for "yet more light" in 1620. His words took on deeper meaning and significance when quoted by his Presbyterian descendants in 1976. In that year, the V nited Presbyterian Church proposed a churchwide study on homosexuality, seeking "more light" on this subject, particularly as it related to ordination of church officers. The study was completed and presented in 1978. Despite favorable resolutions related to civil rights, outreach, education, and dialogue, lesbian/gay persons were left in the shadows. Homosexuality was declared to be a sin, and ordination was denied to gay men and lesbians seeking to take lay and clergy leadership roles in their denomination. Yet, at the same time, a movement was born.
Presbyterian congregations dissatisfied with their denomination's stand began to adopt resolutions announcing their intention to include gay men and lesbians in their membership and their leadership. These local churches called themselves "More Light" congregations.
V nited Methodists faced the same kind of setback in 1984 when their national governing body voted that "selfavowed practicing homosexuals" could not be ordained as clergy. With the Presbyterian concept of "More Light" churches as a pattern, the "Reconciling Congregation" program came into being that same year.
For Presbyterians and Vnited Methodists, national church statements were a catalyst for organizing a "loyal opposition" movement that gave explicit welcome to gay men and lesbians. Other denominations followed different paths, but each local church movement addressed the same question: are lesbians and gay men welcome to worship as full participants in the Body of Christ?
Lutherans began the "Reconciled in Christ" (RIC) program in 1983. John Ballew, then president of Lutherans Concerned, wrote an "Affirmation of Welcome" to gay men and lesbians that has become the centerpiece of the RIC program.
"Open and Mfirming" congregations of the V nited Church of Christ (VCC ) are the first local churches to welcome lesbians and gay men as part of a denominationally sponsored program. In 1985, the VCC's General Synod called on local congregations to declare themselves "open and affirming" of their lesbian/gay and bisexual members. This support has been influential, and yet the congregational polity of the V CC means that this denomination also sees the welcome mat laid out one church at a time. (Disciples of Christ congregations in "covenanting" relationships with VCC congregations have become "Open and Affirming" congregations at the same
time. A parallel movement of the same name is beginning
in that denomination.)
The most recent movement is the Vnitarian Vniversalist Association's (VVA's) program of "Welcoming Congregations," adopted by that denomination in April 1989 after more than two years of preparation and study. V nlike other programs where each congregation declares its welcome of lesbians and gay men, deciding for itself how that might be embodied, the VVA program includes a 10-point definition and 10 measurable criteria for a local church to examine before being recognized as a "Welcoming Congregation."
All of these programs have learned from and built upon each other. Ecumenical cooperation is evident. By being the first such program, the "More Light" effort has provided an inspiration and model for other groups to adapt to their own situations. The "More Light" flyer recommends Open Hands, the journal of the Reconciling Congregation program. The Lutheran program coordinator circulates the V nited Methodist video, "Casting Out Fear," and reports being contacted by members of the V nited Church of Canada who want to start a similar congregational program. One VVA article mentions assistance received from the "Reconciled in Christ" program in its planning process. V CC leaders cite learning from the "Reconciling Congregation" program about the value of convocations bringing together church members already committed to gay/lesbian ministries with those just beginning to explore.
Denominational differences flavor the emphases of each program. Presbyterians, with yearly national conventions, have a political focus less prominent in other programs. They also face a major barrier since some elected lay offices in local churches are ordained positions. A ruling of the denomination's judicial body in 1985 makes the "More Light" stand a form of "ecclesiastical disobedience." The VCC's liberal national leadership has given us the first picture of a denominational president giving active public support for affirming ministries with gay /lesbian people. The VVA, which has supported lesbian/gay rights for 20 years, is giving us the first program that emphasizes that a congregation's welcome is shown by its actions, not primarily by its words in the form of a resolution.
Despite differences, these programs understand themselves to be parallel phenomena. One Presbyterian flyer explains simply that "More Light" churches are "called Reconciling Congregations in the Vnited Methodist Church." Each program reflects a common goal to extend a full welcome to gay men and lesbians seeking to be part of a worshiping congregation.
The decision-making process and the importance of study are emphasized in every program. Congregations are invited to explore and encouraged to take time to study. Real growth and change is the goal, not simply a quick favorable vote. A humble spirit can be seen between the
-
Winter 1990 15
•
lines; true respect for others, including those still trapped
•
in homophobic attitudes, is evident. · A Home for
Over the years, church members working for greater ac•
ceptance of lesbian, gay, and bisexual people have found
•
that "putting a face on the issue" is the most effective way to change hearts and minds. People unwilling to ex•
amine the "issue" of homosexuality find themselves
•
touched by the life of the person next to them in the pew:
•
a person who is gay, lesbian, or bisexual. Attitudes
•
change because of direct experience with the lives of faithful gay men, lesbians, and bisexual persons. This happens most easily at the local church level. The ques•
tion "would you welcome a gay man or lesbian as a
•
member of this congregation?" might have been answered
•
"no" until a lesbian or gay man is known by name:
•
"Susan" or "Joe," who says hello to me each week or sings so faithfully with the choir. The abstract question of welcome becomes specific and attitudes are stretched. It is harder to close the door on someone you already have
•
come to know and love. The first churches in each program were churches
•
where the issue was not new: churches with visible
•
lesbian/gay members and sometimes with special
•
ministries to the gay/lesbian communities in which they
were located. Not every program emphasizes the actions : that follow a decision to welcome gay men and lesbians. : Growth is ongoing, however, and congregations take a
•
variety of steps to embody the commitment in their
•
words. Some celebrate "gay pride" week; same-sex couples,
•
are listed in the church directory as couples; space is pro•
vided for gay/lesbian positive organizations such as de•
nominational caucus groups or Parents and Friends of
: lesbians and Gays. Churches announce their status as "Reconciling," "More Light," "Welcoming," "Open and
•
Affirming," or "Reconciled in Christ" congregations on
•
their bulletin boards and in their advertising; many work
•
to share the good news of their experiences with neighbor•
ing congregations.
The study process and self-examination that a con: gregation experiences in deciding to give an explicit
•
welcome to gay men and lesbians is a time of soul search•
ing about important issues of faith as well as sexuality. It
•
is not easy. Questions arise: How are we assured that we
•
are acceptable to God? What does it mean to be a sexual
•
being created by God? Do we really believe that faith : alone is necessary for salvation? Often, grace is discovered
•
in a new way. Congregations experience a revival as
•
spiritual lives are deepened.
Congregations that have taken the steps to affiliate with • one of these programs believe that the church as a whole
•
should have a welcoming attitude toward lesbians and gay
: men and the gifts that they bring to the church in their
•
participation. They are willing to step out front with that
belief, sometimes hoping to guide the rest of the church
•
along that way, sometimes simply secure that they are doing
the right thing, the loving thing, by welcoming
•
everyone to their church. ~
Reference
1. Words adapted from those of Rev. John Robinson, 1620.
Kristan Burkert is a United Methodist in Portland, Oregon, who looks forward to worshiping regularly in a congregation like the ones she heard about while researching this article.
:a
eby Freda Smith I was born into a fundamentalist Christian sect in -'----.. .. -. -~
lesbian/Gay Evangelicals
·
. rural America. I had no awareness of homosexuality until the truth of my sexual orientation was so ap•
parent I could no longer fight with it, attempt to pray it
•
away, or distance myself from my own identity. In this I : am no different from hundreds of thousands of indivi•
duals today.
Today, as was true in my young years of self-discovery, · the evangelical tradition continues to offer its gay/lesbian
• children "stones instead of bread" and "serpents instead • of fish" (Mt. 7:9-10). Almost without exception, the evan: gelical tradition within the United States remains hostile
and condemning of the gay/lesbian lifestyle.
Two examples show the extremes common among evangelicals: The pastor of Sacramento's largest evangelical church, in declining an invitation to join in an ecumenical
•
prayer vigil on behalf of persons with AIDS, wrote, "God does not listen to the prayers of practicing gays and les•
bians." Meanwhile, a major televangelist proclaimed on
•
national TV concerning a ministry to gay men and lesbians: "Thank God, this vile and satanic system will one
•
?ay be ut~rly annihilated and there will be a celebration m heaven.
Choosing to ignore the core of Jesus' teaching and their : own tradition of "salvation by grace through faith" (Eph.
•
2:8), and insisting on wresting a very few verses out of context, the traditional evangelical church pressures its lesbian/gay children into heterosexual marriage or loveless celibacy-threatening them with exposure, rejection, and
• ruin-in the name of Christ. Yet many gay men and lesbians try to stay within the traditional evangelical churches. But why? Why do they struggle to hold onto a faith that so soundly rejects them?
Because, for many, the fervor and joy inherent in the evangelical tradition of worship, the absorption in a study of "born again" power, and the felt presence of the Spirit of God is the foundation of their world view.
Open Hands 16
::---.. ---r ------r .. -; ""Q5-.It is thus not surprising that a new denomination, the
-,--.~.
Universal Fellowship of Metropolitan Community Churches (UFMCC), has appeared with such strength in the last two decades. Perhaps it should be surprising that no one before Troy Perry, a former pentecostal Church of God of Prophecy clergy, did what was (in the words of UFMCC's Rev. Elder Nancy Wilson) "a typically American Protestant thing, .. .instead of begging an oppressive church to tolerate us ... he started a new church ... and called us ...to stand up for the fact that gays and lesbians do not need outside spiritual authority to make us whole or spiritual."
On October 6, 1968, Rev. Perry placed an advertisement in The Advocate, a gay news magazine, inviting gay men and lesbians to join him in worship. In the 21 years since that first meeting, UFMCC congregations have circled the globe and have become a force to be reckoned with in dialogue with the U.S. National Council of Churches.
At first, the UFMCC was seen as a temporary religious movement "in business to work its way out of business." The view was that, once existing churches had been challenged on their patently un-Christian view of lesbians and gay men, all lesbian/gay Christians would return to-or come out in-the church of their origins.
Over time, however, the UFMCC has come to see itself as a denomination in its own right. The fellowship's Rev. Janet Pierce has described our ministry in this way: "[UFMCC] has its roots in the evangelical tradition, but
it has been tempered by the oppression experienced by
most of its members in society and Church ... while the Bible
is central and divinely inspired, it is not an inerrant
transmission directly from God .... It is closer to [mainline
churches] in its view of the authority of scripture, but
closer to the [evangelical] in its emphasis on scripture."
Winter 1990
Prophetically then, the UFMCC has been what it was originally proclaimed to be-and more. Congregations within our church are made up of both lesbian/gay and nongay persons. Issues of inclusive language, ministry of the laity, catastrophic illnesses, and ministries with people of color have equal emphasis with issues of sexual identity. A recent pamphlet offers this overview: "A church which proclaims liberation for all, a church which extends its ministry to persons of all races and backgrounds, to young and old alike, to rich and poor, a church which welcomes Gays, Lesbians and heterosexuals to worship together, to witness and serve together." T
Reverend Elder Freda Smith is vice moderator of the Governing Board of Elders of the Universal Fellowship of Metropolitan Community Churches.
Evangelical Christians are a widely varied group-ranging, for example, from the charismatic Pentecostalists to Fundamentalists who oppose charismatic religion as contrary to the gospel. Not surprisingly, this diversity of perspective and experience exists among lesbian/gay evangelicals just as it does among evangelicals in general.
The breadth of organizations serving lesbian/gay evangelical Christians reflects this diversity, with the UFMCC only the largest of these groups. Some organizations are denominationally oriented (for example, Seventh-Day Adventist Kinship) or aimed at a particular strain of evangelicalism (such as the National Gay Pentecostal Alliance). Evangelicals Concerned, a national group with local chapters across the United States, gives particular emphasis to promoting dialogue with evangelical congregations, to countering the claims of religious "ex-gay" movements, and to ministering to the needs of persons who have been hurt by those movements.
Addresses for these and other lesbian/gay
Christian organizations can be found in the
"Resources" section on page 19.
17 •
I.
\ \
,. L
. Third WJrld lesbian/Gay Christians
. by Carolyn Mobley ,,-;,
/
/'
,/ ./
W~/,
here are Third World lesbian/gay Christians? .;/ ;/
What are their religious and spiritual needs?
Where and how do they worship?
I have been asked these questions many times by
various M CC (Metropolitan Community Church) pastors
and friends in Dignity and other lesbian/gay religious /<~,
groups. My answer isn't too profound---=-'I don't know." I ...; ~ /
can only speak for myself and share with you my journey,
my observations, and my reasons for my choices.
I was born into a black educated Christian family. My maternal grandfather was a Baptist preacher. My mother and three of her siblings were educators. Most of my uncles, aunts, and cousins were all active church folks. I became a Christian at the age of 10 and excelled in church activities. Before I entered high school, I was aware that I was drawn to girls in a special way. But I was also aware that my family, church, and community expected me to act just the opposite of what I felt. So I tried to please everyone. I promised God and myself that I would not act on my homosexual or lesbian feelings.
I went off to college to earn a degree in religious education and returned home to begin my career in church work. At this time I also decided that I was old enough (I was 22) to become sexually active. During the next year and a half I explored my sexual feelings for women.
: I soon realized that it was time for me to move away from home, so I came to Atlanta to earn a seminary degree in Christian education and to continue my career in the church as a religious educator. Around that time I happened to read an article in a major news magazine about Rev. Troy Perry and a church in California for homosexuals. I found the idea fascinating and wanted to know more about such a church. Then I discovered that in one of my classes (at a predominantly black seminary) was a white gay man who was the associate pastor of MCC Atlanta. How providential that God would set this up! Rev. Jim Snow and I became good friends. While I remained an active member of the Southern Baptist church where I was working, I also began visiting MCC Atlanta from time to time. When I graduated from seminary in 1976 and began work as a Baptist home missionary, I was also beginning a new relationship with a woman who was an active member of MCC Atlanta. During these early years (1976 to 1981), I felt I was the only person of color in MCC Atlanta. I felt peripheral to the whole MCC movement because I did not see other people of color involved in MCC. This began to change in 1982 when I attended a national Conference for Third World Lesbian/Gay Christians in Washington, D.C. The conference was sponsored by MCC and led by Rev. Renee McCoy, Rev. Delores Berry, and other people of color in MCC. There were about 75 of us-many from MCC, but also others from other religious groups. We talked about the different parts of ourselves-being black, being gay, and being Christian.
We shared our experience of always being a:sK.~U to reject a part of ourselves-white folks didn't want us to be black, black folks didn't want us to be gay, even our gay friends couldn't understand why we held onto our Christian faith.
We found networks of support around the country. Rev. Renee McCoy had begun an MCC congregation in Harlem. There was a group that was beginning to worship together in Chicago. Rev. James Tinney had begun the Pentecostal Coalition for Human Rights in Washington,
D.C. A sense of solidarity in the movement of Third World lesbian/gay Christians was beginning to form.
The next year Jim Tinney invited me to sing at a revival service in Washington, D.C. This was the kickoff for a new congregation, Faith Temple, which he founded there. I began attending MCC General Conferences and had other opportunities to work together with my newly found colleagues. For the first time I began to feel that I had found community, that I had found a home.
Presently, there is a strong movement of people of color in MCC-blacks, Asians, and Latinos. MCC's Department of Third World Ministries represents that movement and leads a worship service and workshops on racism at MCC general conferences. Other congregations are beginning to form around the country, including a new congregation in Detroit led by Rev. Renee McCoy. The evidence of change can also be seen in MCC Atlanta. After my 14 years of involvement, MCC Atlanta is finally show-• ing a growth in the participation of people of color.
Why has this change taken so long? My own speculation is that we, black gay/ lesbian Christians, have found it more important to hold onto the familiarity of black culture and black worship, even in the midst of the homophobia prevalent in our churches, than to ideI;ltify fully as gay men and lesbians. This is still true for the larger number of our sisters and brothers now. But we are • moving toward the time when we can be as equally proud of our gayness as we are of our blackness. White gay men • and lesbians haven't had to deal with the discomfort of being white. We have had the disparity of struggling first to affirm our blackness and then move on to affirm our gayness. That's where we are today; that's the challenge we face as Third World lesbian/gay Christians. T
Carolyn Mobley is a Florida-born black lesbian living in Atlanta. During the 1980s she worked in the secular com-• munity. She is re-entering full-time Christian ministry in the 1990s as openly lesbian to use her gifts in worship and music in Christian conferences, revivals, and church retreats.
Open Hands 18
Resources
LJ
National Lesbian/Gay Denominational Organizations
Descriptive text below was provided by organizations who responded to requests for information.
Affirm: Gays and Lesbians of the United
Church of Canada
Box 34458, Station "D,"
Vancouver, British Columbia V6J 4L6 "A worshipping community celebrating the Biblical and theological liberation which recognizes lesbian and gay people as members of the whole people of God. It is the purpose of this group to affirm gay and lesbian people within the United Church of Canada, provide a network of support among regional groups, act as a point of contact for individuals, and speak to the church in a united fashion encouraging it to act prophetically and pastorally both within and beyond the church structure."
Affirmation: Gay and Lesbian Mormons
P.O. Box 46022, Los Angeles, CA 90046 213 / 255-7251
Affirmation: United Methodists for Lesbian/Gay Concerns
P.O. Box 1021, Evanston, IL 60204
312/475-0499 "A churchwide, inclusive community of lesbians and gay men, bisexuals, and heterosexuals who affirm the presence of all persons, regardless of affectionallsexual orientation, in the United Methodist Church. We serve both as a network for justice-seeking ministries and as a personal support network for lesbian and gay United Methodists."
American Baptists Concerned
872 Erie St., Oakland, CA 94610
415/465-8652 "A fellowship of both gay and nongay Christians working to foster within our church (American Baptist Churches in the USA) a community of understanding, justice, and reconciliation for all women and men regardless of their sexual orientation or affectional preference. Our hope is to persuade the ABCUSA to face honestly, aggressively, and forthrightly the questions and needs of gay people within the church and also those driven from the church by its lack of understanding."
Axios-Eastern & Orthodox Christian Gay Men & Women 328 W. 17th St., #4-F, New York, NY lOon
2121989-2595
Winter 1990
Brethren/Mennonite Council for Lesbian & Gay Concerns
P.O. Box 65724, Washington, DC 20035
202/462-2595 "Founded in 1976 to provide support for Brethren and Mennonite gay people, their parents, spouses, relatives, and friends; to foster dialogue between gay and nongay people in the churches; and to provide accurate information about homosexuality from the social sciences, biblical studies, and theology."
Dignity, Inc. (Roman Catholic)
1.500 Massachusetts Ave. NW, #11, Washinl:,rton, DC 20015 202/ 861-0017
"A national organization of gay Roman Catholics, their familie5, and their friends. It provides spiritual affirmation for gay Catholics through no chapters across the country and works within the Roman Catholic Church for reassessment and renewal of its sexual theology."
Emergence International: Christian Scientists Supporting Lesbians and Gay Men
P.O. Box 581, Kentfield, CA 94914
415/ 485-1881 "We are apolitical; we honor the integrity of individual growth and provide a healing and reinforcing environment of safety and affirmation to help people deal with homophobia and heterosexism in and out of the Church."
Evangelicals Concerned c/o Dr. Ralph Blair, 3n E. 72nd Street, Suite I-G, New York, NY 10021 212/ 517-3171
Friends for Lesbian/Gay Concerns (Quakers)
P.O. Box 222, Sumneytown, PA 18084 "An association of lesbian, gay, and nongay Friends (Quakers) who seek spiritual community within the Religious Society of Friends. From this fellowship, we seek to know that of God within ourselves and others and to express God's truth in both the Quaker and lesbian/gay communities, as it is made clear to us."
Gay, Lesbian, and Affirming Disciple Alliance -GLAD Alliance
P.O. Box 19223, Indianapolis, IN 46219
Hotline numbers: 2061725-7001, 707/823-6517 "We are gay, lesbian, bisexual, and affirming laity, clergy, and friends from Christian Church (Disciples of Christ) congregations within the United States and Canada. Our alliance strives to maintain a visible presence within the denomination through annual retreats, a quarterly newsletter, regional contact persons, an Open and Affirming Congregation program, and activities and advocacy at regional and general assemblies."
Integrity, Inc. (Episcopal)
P.O. Box 19561, Washington, DC 20036
212/ 942-3686 "The Episcopal Church's lesbian and gay ministry. The organization is open to all who support gay and lesbian rights in the EpiscopallAnglican Church. Members include several bishops. Integrity's goal is to bring the church to the lesbian and gay community and to bring the lesbian and gay community to the church."
Lutherans Concerned
P.O. Box 10461, Ft. Dearborn Station, Chicago, IL 60610 313/ 353-8329
National Gay Pentecostal Alliance
P.O. Box 1391, Schenectady, NY 12301 "A Oneness Pentecostal fellowship. Our purpose is to establish a network of churches where gay and lesbian Christians may worship in Spirit and in Tmth without fear of condemnation on the basis of sexual orientation. Membership is open to all. NGPA is divided into four departments: Lighthouse Ministries (outreach and evangelism), Pentecostal Bible Institute (offers ministerial training in Schenectady or by correspondence), Foreign Missions, and Home Missions.
Presbyterians for Lesbian/Gay Concerns James D. Anderson, Communications Secretary, P.O. Box 38, New Brunswick, NJ 08903 2011846-1510; 2011932-7501
"We seek full membership, including ordination, for lesbian and gay Christians in the Presbyterian Church (U.S.A.). We meet annually with the church's General Assembly, in regional conferences, and locally in 20 ~hapters around the country."
Reformed Church in America Gay Caucus
P.O. Box 8174, Philadelphia, PA 19101
Seventh-day Adventist Kinship
International
P.O. Box 3840, Los Angeles, CA 90078
East: 617/436-5950; west: 213/876-2076
Sovereignty (Jehovah's Witnesses)
P.O. Box 27242, Santa Ana, CA 92799
Unitarian Universalists for Lesbian & Gay Concerns 25 Beacon Street, Boston, MA 02108 6171742-2100
United Church Coalition for Lesbian/ Gay
Concerns
18 N. College S1., Athens, OH 45701
614/ 593-7301
"A recognized special interest group of the United Church of Christ, committed to ministry with and justice for lesbian, gay, and bisexual United Church members. their families, and friends."
19
Universal Fellowship of Metropolitan Community Churches 5300 Santa Monica Blvd., Ste. 304, Los Angeles, CA 90029 213/464-5100
"An ecumenical Christian denomination of
250 congregations in 14 countries with a
primary outreach to the lesbian and gay
community. The UFMCC promotes individual
spiritual development and is committed
to principles of social justice including
the elimination of poverty, illness,
sexism, racism, and homophobia."
Local Congregations Publicly Welcoming Lesbians and Gay Men
Since 1978, congregations in several Protestant denominations have been invited to publicly welcome the full participation of lesbians and gay men. There are now 170 More Light (Presbyterian), Open and Mfirming (Disciples of Christ and United Church of Christ), Reconciled in Christ (lutheran), and Reconciling (United Methodist) congregations. Following is a complete list of these congregations, given alphabetically by state and city. The affiliation of each congregation is designated by the following codes:
ML
More Light (Presbyterian)
ONA
Open and Mfirming (Disciples
and UCC)
RIC
Reconciled in Christ (Lutheran)
RC
Reconciling Congregation (United
Methodist)
ARIWNA
Tucson
S1. Francis in the Foothills UMC (RC) CALIFORNIA Alameda First Christian (ONA) First Congregational (ONA) Albany Albany UMC (RC) Altadena Altadena Congregational (ONA) Christ the Good Shepherd lutheran (RIC) Baldwin Park First Presbyterian (ML) Berkeley Berkeley & Richmond Intercity Ministry (ONA) Shepherd of the Hills Lutheran (RIC) Trinity UMC (RC) University lutheran Chapel (RIC) Fresno Wesley UMC (RC) Larkspur Redwoods Presbyterian (ML) Los Angeles Crescent Heights UMC (RC) United University (ML,RC) West Hollywood Presbyterian (ML) Wilshire UMC (RC) Marin City St. Andrews Presbyterian (ML) Milpitas Sunnyhills UMC (RC) Modesto College Avenue Congregational (ONA) North Hollywood S1. Matthew's Lutheran (RIC) Oakland Faith American lutheran (RIC) lutheran Peace Fellowship (RIC)
Montclair Presbyterian (ML)
Peace UCC (ONA)
S1. Paul's lutheran (RIC)
Palo Alto
Covenant Presbyterian (ML)
First Presbyterian (ML)
University lutheran (RIC)
Richmond
Grace Lutheran (RIC)
Sacramento
lutheran Church of Our Redeemer (RIC)
San Francisco
Bethany UMC (RC)
Calvary UMC (RC)
Christ lutheran (RIC)
First Congregational (ONA)
First United lutheran (RIC)
Hamilton UMC (RC)
Noe Valley Ministry (ML)
Seventh Avenue Presbyterian (ML)
St. Francis lutheran (RIC)
S1. Mark's lutheran (RIC)
St. Paulus lutheran (RIC)
Trinity UMC (RC)
San Jose Christ/Good Shepherd lutheran (RIC) San Mateo College Heights UCC (ONA) San Rafael Faith lutheran (RIC) Santa Barbara La Mesa Community (ONA) Santa Monica The Church in Ocean Park (RC) Sausalito First Presbyterian (ML) Sebastopol Church of the Reconciliation (ONA) SUlUlyvale St. John's lutheran (RIC) Tiburon Westminster Presbyterian (ML) Vacaville St. Paul's UMC (RC) COWRADO Boulder First Congregational (ONA) Denver S1. Paul's UMC (RC) Fort Collins S1. Thomas University Chapel (RIC) CONNECTICUT
New Haven
Church of Christ in Yale Univ. (ONA)
United ChUrch on the Green (ONA) DISTRICT OF COLUMBIA
Washington, D.C.
Augustana lutheran (RIC)
Church of the Reformation (RIC)
Christ UMC (RC)
Community of Christ lutheran (RIC)
Dumbarton UMC (RC)
First Congregational (ONA)
Westminster Presbyterian (ML) GEORGIA Atlanta Grant Park-Aldersgate UMC (RC) FWRIDA Tampa St. Timothy lutheran (RIC) ILLINOIS Carbondale Church of the Good Shepherd (ONA)
Champaign
McKinley Memorial Presbyterian (ML)
S1. Andrew's lutheran (RIC)
Chicago
Albany Park UMC (RC)
Christ. the Mediator lutheran (RIC)
Irving Park UMC (RC)
Lake View lutheran (RIC)
Lincoln Park Presbyterian (ONA)
Maywood House Church (RIC)
Resurrection lutheran (RIC)
United Church of Rogers Park (RC)
University UCC (ONA)
Wellington Avenue UCC (ONA)
DeKalb
University UMC (RC)
Evanston
Hemenway UMC (RC)
Wheadon UMC (RC)
Oak Park
Euclid Avenue UMC (RC)
Good Shepherd lutheran (RIC)
•
KANSAS
Mission
ecumenikos (ML)
•
KENTUCKY
Louisville
Central Presbyterian (ML)
•
WUISIANA
New Orleans
St. Mark's UMC (RC)
•
MARYLAND
Baltimore First & Franklin Presbyterian (ML) St. John's UMC (RC) St. Mark's lutheran (RIC) Waverly Presbyterian (ML)
Lmham
Good Samaritan lutheran (RIC)
Rockville
Rockville Presbyterian (ML)
MASSACHUSETfS
Amherst
First Congregational (ONA)
South Congregational (ONA)
Boston Church of the Covenant (ONA,ML) Church of the United Community (ONA)
Cambridge
University lutheran (RIC)
Framingham
Grace UCC (ONA)
Shrewsbury
M1. Olivet lutheran (RIC)
Wendell
Wendell UCC (ONA)
Worcester
United Congregational (ONA)
MICHIGAN
AlUl Arbor Church of the Good Shepherd (ONA) Lord of Light Lutheran (RIC) Northside Presbyterian (ML)
Douglas
Douglas Congregational (ONA)
Ypsilanti
First Congregational (ONA)
MINNESOTA
Edina
Edina Community Lutheran (RIC)
Minneapolis Community of S1. Martin (RIC) First Congregational (ONA) Grace University lutheran (RIC) Holy Trinity lutheran (RIC) Lutheran Campus Ministry (RIC) Our Savior's lutheran (RIC) Prospect Park UMC (RC) Spirit of the Lakes (ONA) Walker Community (RC) Wesley UMC (RC)
Northfield St. Olaf College (RIC) St. Cloud lutheran Campus Ministry (RIC) St. Paul St. Paul-Reformation lutheran (RIC)
Open Hands 20
Wayzatta St. LIke Presbyterian (ML) MISSOURI Kansas City Kairos UMC (RC) NEW JERSEY South Orange I."irst Presbyterian & Trinity (ML) Trenton Prospect Street Presbyterian (ML) NEW YORK Brookhaven Old South Haven Presbyterian (ML)
Brooklyn
Lafayette Avenue Presbyterian (ML)
Park 'Slope UMC (RC)
Buffalo
Westminster Presbyterian (ML)
Dobbs Ferry
South Presbyterian (ML)
Geneva
North Presbyterian (ML)
Grand Island
Riverside Salem (ONA)
Henrietta
John Calvin Presbyterian (ML)
Marcellus
First Presbyterian (ML)
New York
Good Shepherd-Faith Presbyterian (ML)
Grace & St. Paul's Lutheran (RIC)
Metropolitan-Duane UMC (RC)
Riverside (ONA)
Washington Square UMC (RC)
West-Park Presbyterian (ML)
Oneonta
First UMC (RC)
Rochester
Calvary St. Andrews (ML)
Downtown Presbyterian (ML)
Third Presbyterian (ML)
Snyder
Amherst Community (ONA)
•
NORTH DAKOfA
Fargo University Lutheran Center (RIC)
•
OHIO Norton Grace UCC (ONA)
Toledo
Central UMC (RC)
•
OREGON Estacada Estacada UMC (RC)
Portland Lutheran Campus Ministry (RIC)
•
PENNSYLVANIA
Philadelphia Calvary UMC (RC) University Lutheran of Incarnation (RIC)
•
TENNESSEE
Nashville
Edgehill UMC (RC)
•
TEXAS Austin First English Lutheran (RIC)
Dallas Bethany Presbyterian (ML)
•
VERMONT
Burlington
Christ Presbyterian (ML)
•
WASHINGIDN Chelan Fullness of God Lutheran (RIC) Mountlake Terrace Terrace View Presbyterian (ML) Olympia Community for Christ (ONA)
Seattle Capitol Hill UMC (RC) Findlay Street Christian (ONA) Prospect UCC (ONA) Wallingford UMC (RC)
•
WISCONSIN Eau Claire University Lutheran (RIC) Madison University (RC) Milwaukee Metro Milwaukee Campus Ministry
(RIC) New Hope (ONA) Village Lutheran (RIC)
Sheboygan
Wesley UMC (RC)
Letters
Dear editors,
I am a new subscriber to Open
Hands, and I am very pleased to
say that I eagerly await each issue.
I especially like the fact that your publication specifically pertains to practicing Christians who also happen to be gay and lesbian.
The article "Finding My Way" in the Fall 1989 edition was a fine piece, but I found nothing relating to a Christian experience in it other than the author being befriended by a United Methodist minister. This article could just as easily have appeared in any number of gay publications.
Your publication is unique in that it is intended for gay and lesbian Christians, and I hope that it doesn't try to become too "inclusive."
Yours truly,
Phillip G. Kuhlman
West Chester, P A
Winter 1990
I Dear editors, have received a couple of issues of Open Hands on my own subscription and have seen a few back issues. I have enjoyed being exposed to thought-provoking ideas and commonplace stories of people trying to make a difference individually and through their churches. But what has moved me to write was a simple little article in your last issue [Summer 89], "Back Home to the Fann".
I hope you will get more people to write about being gay in rural communities. We need examples of how people deal with isolation, fear of exposure, and negative consequences. It would be great to hear how rural and small town churches are trying to make gay men and lesbians feel at home in their own churches.
Our family is going through the trauma of AIDS. We have found local doctors, hospital personnel, and dentist prepared to deal with AIDS in a safe and supportive way. They have not been caught unprepared. The extended family is supportive and loving. But, sadly, we are not able to bring ourselves to use the resources of the church my husband was raised in. You probably can't remedy our cynicism or fears, but do share with us news of how small town and country churches are making all of their members welcome.
Sincerely,
Susan
Wyoming Annual Conference
(NY/PA)
You are invited to exchange ideas. comments. and reactions with other readers through this new, regular feature of Open Hands. Send your letters to: Open
Hands. P.O. Box 23636.
Washington.
D.C. 20026.
-The editors
21
• • • • •
Rep Report
WELCOME TO 42nd RC
Estacada UMC (Estacada, Oregon)
Estacada is a town of about 1,000 persons located 25 miles southeast of Portland, Oregon. The Methodist church was organized at the same time as the incorporation of the town-in 1906.
Church membership peaked at about 150 members in the 1950s. The church was served by its first woman pastor in 1951. A proliferation of new churches in the community and the departure of many young adults from the community in the 1970s led to a decline in membership.
A keen awareness of the social implications of the Gospel has been the trademark of Estacada's mission over the past two decades. Although a small church, several of Estacada's members are actively engaged in the larger church at the district, conference, and national church levels of the UMC.
Estacada voted to become a Reconciling Congregation on November 8, 1989, after an extended period of study and dialogue. The vote, taken by secret ballot, was unanimous. A service of dedication was held on December 10.
Pastor B. David Williams shares some of his reflections:
"Nobody had told us that it would be easy, and it hasn't! Already, though, becoming a Reconciling Congregation has been a source of blessings. Together and as individuals we're in dialogue with our community as never before about critical issues related to the Bible and to people and their pain. The media has given us sympathetic coverage. New persons have shown up for worship primarily because of our new identity, including some gay and lesbian persons and a couple who have a gay son ....
"But the most rewarding part is to experience
the appreciation of the gay and
lesbian community, to see a mother sitting
in worship with her gay son, to pick
a card from a pew that says "I feel that
a great weight has been lifted when I can
worship in a United Methodist Church
without denying who I am."
22
On January 14, Prospect Park UMC in Minneapolis voted to become the 43rd Reconciling Congregation. On February n, First UMC of Germantown in Philadelphia became the 44th. We'll introduce these two congregations in the next issue of Open Hands.
RCP TESTIFIES BEFORE STUDY COMMITTEE
Three representatives of the Reconciling Congregation Program testified before the UMC Study Committee on Homosexuality during its December 1989 meeting
in Atlanta.
Mark Bowman, program coordinator and member of Christ UMC (Washington, D.C.) related the history and purpose of the program to the committee. Reva Anderson, member of Central UMC (Toledo, Ohio), gave a stirring testimonial on a Biblical basis for reconciliation. Rev. Sally Daniel, pastor of Grant Park-Aldersgate UMC (Atlanta) told the dramatic story of the new life which the RCP awakened in her congrega tion.
Also testifying during the weekend meeting were representatives of Mfirmation: United Methodists for Lesbian/Gay Concerns, the Methodist Federation for Social Action, Good News, and the Transforming Congregation Program. This meeting was the occasion for the members of the study committee to hear from different "interest groups" within the church.
In other business, the committee finalized
plans for collecting information
and data on homosexuality and began
planning for the next phase of their
work-writing their report.
Upcoming meetings of the study committee
will be March 9-12 in Boston and
August 2-5 in Chicago. Interested persons
are welcome to observe the meetings of
the study committee.
TRINITY UMC TO BUILD CENTER WITH NAMES PROJECT
Trinity UMC (San Francisco) has announced a joint project with the Names Project to construct a multipurpose facility to serve as a service center for persons with AIDS, a home for the AIDS Quilt,
and an assembly hall for the congrega•
tion and other community groups. The site of the center is the former location of Trinity's church building, which burned and was razed in 1981. Trinity will provide the land for the new center and will work with the Names Project in raising funds for construction. The center will provide office and worship space for the Trinity con~egation. The Names Project has been seeking a permanent home for its AIDS Quilt. The Quilt has been displayed in many cities across the country over the past three years. Now consisting of more than 10,000 panels, the October 1989 display of the Quilt in Washington, D.C. was announced as the last public display of the full Quilt.
Trinity and the Names Project will announce an international design competition in early 1990 and seek completion of the center by 1992.
UM NATIONAL AIDS TASK FORCE FORMED
A special UMC national task force on AIDS ministries was organized in January 1990. This task force was ordered by the 1988 General Conference.
The purpose of the task force is to coordinate the network of AIDS ministries already in existence in annual conferences, to assist conferences which want to begin such ministries, and to provide educational resources to help the church provide an effective response to the AIDS epidemic.
The task force's initial plans, as discussed in its first meeting, are to focus on educating local congregations about ministries with persons with AIDS and on outreach to persons affected by AIDS.
Of the 15 current members of the committee, one, Terry Boyd of St. Louis, has been diagnosed with AIDS. More members of the task force are to be added in the coming months. Paul Dirdak, pastor of Trinity UMC, a Reconciling Congregation in San Francisco, is the chair of the task force.
Open Hands
LESBIAN AND GAY LUTHERAN PASTORS ORDAINED
Several hundred persons filled St. Paulus Lutheran Church in San Francisco on January 20 to celebrate the ordinations of Ruth Frost, Phyllis Zillhart, and Jeff Johnson. A mass choir from area churches provided stirring music. Preacher Carter Heyward, on the faculty of Episcop~l Divinity School in Cambridge, Massachusetts, reminded the congregation that those who chose to wrestle with God and demand God's blessing will bear the mark of that event. Finally, more than 30 clergy participated in the "laying on of hands" in the traditional Lutheran service of ordination.
The ordination was the culmination of the efforts of Bay Area Lutheran churches to organize the Lutheran Lesbian and Gay Ministry (LLGM). LLGM was formed in early 1989 to begin an outreach ministry with lesbians and gay men in the Bay Area and to help find churches willing to call openly lesbian/gay pastors. On October 29, 1989, St. Francis Lutheran Church voted to call Ruth Frost and Phyllis Zillhart, a lesbian couple, to be part of the LLGM leadership team. On November 4, 1989, First United Lutheran Church voted to call Jeff Johnson to complete the LLGM staff.
Bishop 41e Miller of the Sierra Pacific Synod of the Evangelical Lutheran Church in America (ELCA) stated in November that he would convene a committee to determine the appropriate discipline for the two congregations which called Frost, Zillhart, and Johnson. Draft guidelines for ordination in the newly formed ELCA draw a distinction between homosexual orientation and behavior, with the latter being grounds for denying ordination. Letters were delivered to the two congregations on the day following the ordination service. According to a Religious New Service report, the letters indicated that charges were being filed by Bishop Miller because the congregations had "willfully disregarded and violated a criterion for recognition as congregations" of the denomination.
Frost and Zillhart are graduates of Luther Northwestern Seminary in St. Paul, Minnesota. Johnson is a graduate of Pacific Lutheran Seminary in Berkeley. He was certified for ordination in 1988 by the Lutheran Church in America, a predecessor to the ELCA. When Johnson and two seminary classmates refused to make a promise of life-long abstinence from sexual expression, they were denied ordination.
Winter 1990
MFSA DECLARED "RECONCILING ORGANIZATION"
One recognition we failed to make in 1989 was that the Methodist Federation for Social Action (MFSA) declared itself to be a Reconciling Organization. The following resolution was passed by the MFSA Executive Committee last January:
WHEREAS MFSA has been and continues to be a bold advocate for gay and lesbian persons and has worked for corrective changes in the Book of Discipline and supports the ordination and full participation of self-avowed, practicing homosexual persons, has worked in coalition with Mfirmation: United Methodists for Lesbian/Gay Concerns, to whom the Ball Award was presented at the 1988 General Conference Jubilee Celebration, and
WHEREAS MFSA encouraged and enabled the Reconciling Congregation Program to be adopted in local churches and annual conferences and has authorized and disseminated the study packet Thinking It Through: United Methodists Look at the Church and Homosexuality,
THEREFORE we declare that MFSA call itself a Reconciling Organization and encourage chapters to affirm their support by also becoming Reconciling Organizations.
CONVOCATION REPORT IN NEXT ISSUE
As we go into production with this issue of Open Hands, final preparations are being made for the second national convocation of Reconciling Congregations in San Francisco from February 16-18. We will carry a full report on RENEWING THE VISION: Parables of Hospitality, Healing, and Hope in the spring issue.
UPCOMING GATHERINGS
April 6-8, 1990-':'Palm Sunday Weekend for Gay & Lesbian Christians" with Virginia Ramey Mollenkott & John McNeill. Beaver Conference Farm, Underhill Avenue, R.D.3, Yorktown Heights, NY 10598.
April 20-22, 1990-National meeting of Mfirmation: United Methodists for Lesbian/Gay Concerns in Kansas City. For info: Mfirmation: P.O. Box 1021, Evanston, IL 60204.
May 29-June 6, 1990-National meeting of Presbyterians for Lesbian/Gay Concerns in conjunction with the denomination's General Assembly in Salt Lake City. For info: PLGC, P.O. Box 38, New Brunswick, NJ 08903.
AND
FEMINISM
How do they fit together?
For fifteen years, DAUGHTERS OF SARAH, the magazine for Christian feminists, has spoken to this question. Each bimonthly magazine examines lively, current issues for women and the church today. Some topics addressed are: spirituality, gender roles, biblical interpretation, divorce, and feminist understandings of sin and grace. Each 40-page issue provides a forum for the ecumenical voices of Christian feminists. All share a commitment to the Scriptures' proclamation of equality, mutual power, and mutual servanthood between women and men.
D Send me a trial subscription. Enclosed is $9.00 for a 6month (three issues) subscription.
D I want to know more. Please
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Return to: Daughter. of Sarah Dept. 1400 3801 N. Keeler Chicago, IL 60641
23
July 10-15, 1990-National Gathering of seeking information on the Open and the Vnited Church Coalition for LesAffirming Program: bian/Gay Concerns in Los Angeles.
WEST COAST: April 29-May 2 at theFor info: VCCL/GC, 18 N. College Mercy Center, Burlingame,
Street, Athens, OH 45701.
California. July 19-22-Assembly '90, "I Am in MIDWEST: May 6-8 at St. Paul's Your Midst," national gathering of Church, Chicago, Illinois.
wtherans Concerned in Chicago. For
info: wtherans Concerned, Box 10461, EAST COAST: June 1-3 at the Vnited
Fort Dearborn Station, Chicago, IL Congregational Church in Worcester,
60610-0461. Mass.
Open and Affirming Regional For info: Ann Day, P.O. Box 403, Conferences-For VCC congregations Holden, MA 01520.
-p
E -x -A -N -D
Your reconciling ministry.
Become involved in Affirmation: United Methodists for Lesbian/Gay Concerns, Inc.
Affirmation is a national organization of gay men, lesbians, bisexuals, and their families, friends, and supporters who seek to be in ministry.
Annual dues are $25.00 for individuals and $10.00 for students and those on subsistence incomes.
For further information:
National Affirmation
P. O. Box 1021 Evanston,IL 60202
A path to greater understanding ...
And God Loves Each
One:
A Resource for Dialogue on the C h LI rc h
and
Homosexuality
This booklet's gentle, personto-person approach -is a perfect starting place for congregations or individuals dealing with questions about homosexual ity:
T
How do people become
homosexual'!
T
What does the Rible say about
homosexuality"!
T
What's it like to be gay or
lesbian in the church today"!
"For all who feel the pain ofour times, this much-needelL booklet identifies a path to greater love and understamLing."
-C. Dale White, bishop, New York Area, UMe
Written by Ann Thomp;;on Cook,
]988. 20 pp. Published by the Dumbarton liMe Task Force on Reconciliation; distributed by the Reconciling Congregation Program.
.$4.95 per copy $:-3.00 for bulk orders (10 or more)
Please prepay your order with 15% postage and handling to: Reconciling Congregation Program, P.O. Box 23636, Washington, DC 20026.
Open Hands 24