Open Hands Vol 8 No 3 - Welcoming Churches: A Growing Ecumenical Movement

Open Hands Vol 8 No 3 - Welcoming Churches: A Growing Ecumenical Movement

8

3

1993

Winter

$5.00
More Light Churches Network Open and Affirming Program Reconciled in Christ Program Reconciling Congregation Program
Resources for Ministries Affirming the Diversity of Human Sexuality
Vol. 8 No.3 Winter 1993
Open Hands is a resource for congregations and individuals seeking to be in ministry with lesbian, bisexual, and gay persons. Each issue focuses on a specific area of concern within the church.
Open Hands is published quarterly by the Reconciling Congregation Program, Inc. (United Methodist) in conjunction with More Light Churches Network (Presbyterian), Open and Affirming (United Church of Christ), and Reconciled in Christ (Lutheran) Programs. Each of these programs is a national network of local churches that publicly affirm their ministry with the whole family of God and welcome lesbian and gay persons and their families into their community of faith. These four programs -along with Open and Affirming (Disciples of Christ), Welcoming (Unitarian Universalist), Supportive Congregations (Brethren/ Mennonite), and Welcoming and Affirming (American Baptist) programs -offer hope that the church can be a reconciled community.
Open Hands is published quarterly. Subscription is $16 for four issues ($20 outside the U.S .). Single copies and back issues are $5. Quantities of lO or more, $3 each. Subscriptions, letters to the editor, manuscripts, requests for advertising rates, and other correspondence should be sent to:
Open Hands
380l N . Keeler Avenue
Chicago, IL 60641
Phone: 312/ 736-5526
Fax: 312/ 736-5475
Member, The Associated Church Press
© 1993
Reconciling Congregation Program, Inc.
Open Hands is a registered trademark.
* ISSN 0888-8833
Printed on recycled paper.
Resources Jor Ministries AJJirming the Diversity oj Human Sexuality
IN THE STRUGGLE
The Possibilities (and problems) of Reconciliation .................................. 4
Robert McAfee Brown
A Note on Alinsky ............................................................................ 4
Dick Tholin
Homophobia: The Church's Best-Kept Secret ........................................... 5
Mark Bowman
The Most Divisive Issue Since Slavery .............................................. 6
William Sloane Coffin
Birth of a Movement .................................................................................. 8
Answers to Commonly-Asked Questions ................................................ 10
VOICES OF THE CHURCHES
Walking the Paths TowardJustice ........................................................... 12
St. Mark Presbyterian, Pordand, Oregon ....................................... 12
Leland Clegg Memorial United Methodist, .................................... 13
Oklahoma City, Oklahoma
Walnut Creek United Methodist, Walnut Creek, California .......... 14
Trinity Lutheran Church, Chicago, Illinois .................................... 14
Wellesley Congregational UCC, Wellesley, Massachusetts ............ 16
First Congregational UCC, Memphis, Tennessee .......................... 17
Edina Community Lutheran, Edina, Minnesota ............................ 18
First Congregational UCC, Boulder, Colorado .............................. 19
The Welcoming Process: A Faith Adventure .......................................... 20
Ann B. Day
How Welcoming Are We? An Exercise .................................................... 22
SUSTAINING THE SPIRIT
Welcoming Pilgrims Home: A Prayer ..................................................... 23
Chris Glaser
RESOURCES ..................................................................................................... 24
MOVEMENT NEWS ......................................................................................... 27
NCC Vote Marks New Era Kittredge Cherry .......... ....... ............. ............ 27
Welcoming New Churches ...................................................................... 28
Lutheran Church Installs Gay Pastor ...................................................... 29
Presbyterian Church Hires Spahr as Evangelist ..................................... 29
United Methodists Call to Move General Conference ............................. 30
The March on Washington in April ........................................................ 30
WELCOMING CHURCHES LIST ..................................................................... 31
Open Hands 2
Welcoming Churches: A Growing Ecumenical Movement
Welcome to our first ecumenical issue of Open Hands!And a special welcome to new readers from the More Light, Open and Affirming, and Reconciled in Christ programs. Open Hands continues to be published by the Board of Directors of the Reconciling Congregation (United Methodist), but now in conjunction with the programs in the Presbyterian, United Church of Christ, and Lutheran denominations. To old and new readers alike, we hope you like our new cover masthead, as well as the new logo for the "news" section on page 27, which have been redesigned to reflect our new venture.
This issue of Open Hands is focused on our ecumenical movement of open, affirming, welcoming, reconciling churches. Within our four denominational programs, we're almost 300 strong -and growing! We hope this issue will be of practical use to you whether your church is just beginning to explore becoming a "welcoming-type" church or whether you have officially become one within your own denomination's program.
We've packed the issue full of helps for you. Robert McAfee Brown reflects on the theological concept of reconciliation from the perspective of grassroots organizing for change. Mark Bowman names an almost invisible reality in church structures and media. The four national coordinators, with help from others, have compiled an interesting birds-eye view of the "Birth of a Movement." Eight local churches across the country (representing all four denominations, large and small churches, and with ethnic and economic diversity) share their journeys of moving toward a welcoming, reconCiling stance. Ann B. Day explores the faith journey that churches take as they create inclusive community. Then there are several "handson" pieces to use in study/worship!
Let us hear from you and we'll try to include comments in a "Letters to the
Editor" column.
-Mary Jo Osterman, Editor
Program Coordinators
Mark Bowman
~~::~F~~~!~~n::::::on
Chicago, IL 60641 312/ 736-5526
Ann B. Day
................,
.................,
Open and Affirming Program
OPEN
~
p.o. Box 403
!f!!!
Holden, MA 01520
..............,
................,
508/856-9316
o Brian Knittel Reconciled in Christ Program 2800 Buena Vista Way
Berkeley, CA 94708 510/ 841-6990
T Mark A Palermo More Light Churches Network 600 W. Fullerton Parkway
Chicago, IL 60614-2690 312/ 338-0452
Publisher
Mark Bowman
Open Hands Editor
Mary Jo Osterman
Layout I Graphics I Typesetting
In Print -Jan Graves
Editorial Advisory Committee
Reva Anderson, Toledo, OH Peg Beissert, Rolling Hills Est., CA Ann Marie Coleman, Chicago, IL Ann B. Day, Holden, MA Dan Hooper, Los Angeles, CA Derrick Kikuchi, Daly City, CA Sam Loliger, Buffalo, NY Anne McKee, Wayzata, MN Dick Poole, Oak Forest, IL Caroline Presnell, Evanston, IL Emilie Pulver, Chicago, Il Bradley Rymph, Washington, DC Paul Santillan, Chicago, IL
Winter 1993 3
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One theological gener~tion ago a movement arose m some churches to use the "Alinsky method" for bringing about social change. When this method was discussed, the participants would often come close to blows over the notion that what Christians had to do on the local scene was stir up trouble, be confrontive, force people to take sides, and up the ante in terms of aggressive social protest, so that finally a given objective would be achieved. The chief arrow in the quiver of the dissidents was to claim, "But the church isn't supposed to separate people in this way; the church is supposed to bring them together. The church is supposed to reconcile."
The Impasse
T his is, of course, a foundational
1. truth of the faith. Reconciliation is the heart of the message. We do want "to bring people together." But when people talked about reconciliation, they were not talking about something that could come after conflict; they were talking about something that would replace coriflict. If "peace" was maintained, if "conflict" was averted, then "reconciliation" had been achieved.
Recondliation became an appeal to maintain the status quo.
" eee,..eflf~·ff~
, by Robert McAfee Brown
Conditions of True Recondliation
, 1 Then Christians at their best have
V V talked about reconciliation, however, they have insisted on a few things that go beyond the impasse just described. An understanding of such conditions may furnish some handles for those who want reconciliation between gays and straights.
In the Christian tradition, reconciliation first of all must be seen as an act ofGod, something that has already taken place. The locus classicus for this claim is 2 Corinthians 5:19: "God was in Christ
on Saul AlinskJ: . sky thellest kn
er mthe' 1930s 'into t~e 1970s'
otg:aniZer
an4~F , worKing luFt his Industrial
Fou~tla{ion ihChicago. Hebegap in the Back";~te~~;.Yards communi~ in GHiS,~g9 a,nd gained national notoriety in Roches~eF, N.Y. in the 19'60s throu intense struggle with Eastman Ko@'a!k His best known book is
'a:dictils: A Pragmatic"Primer for RealiStic RFititak Alinsky' believe is the e§sentialJ:tpre of a free aucl open sq~~ety3l'c{Rules .'; . , p. ow~rless c~lhJ;):)J.~.i\~ties around . 'mediate 'ipt~rest~, in
nt al~§~ntee landlords, unn;spons and major coT,porate . ers. His tactics were dramatic ana abrasive. He felt they were necessarf in a world where "re1?onciliation" normaUYt}comes when one side nelds:,t~e power and the other side gets reconciled tc/that reality. Empowermentprought dignity and putpose to persons and munities and was the (}n~llgasis fqr genuine reconciliation (which Alil1}ight more rea~ily
del~I;ib ~(QlJtting a deal.::) .,
chard l'holin, R odal Ethics an tan Garrett-Evangelical Theologtc£if 5 nary. Evanston Illinois and a member of Wheadon UMC (a 1<cconciWig Congregation).
%%#" . ;
sponding to all of them in love, so that a fresh start can be made by us.
We may deny this claim 'or ignore it (love is never coercive). But if we choose not to believe this, we are, in effect, living a lie. We are invited to accept the gift of forgiveness and start again.
The extent of this outreaching love of God is wider than we imagine. Reconciliation is not simply what God does for us as individuals. As Paul makes clear, what is involved is the reconciliation of the whole "world." The Greek is even stronger: the whole kosmos. We are not only redeemed people, we are redeemed people living in a redeemed
The only trouble with this scenario was that nothing changed. Reconciliation became an appeal to maintain the status quo. The point of view of those in charge triumphed. Further defeat and frustration came to those who felt that they were ongoing victims of injustice. The presumed reconciliation signaled only that the victimized ones had thrown in the towel. Estrangement the opposite of reconciliation -became more deeply embedded than ever.
reconciling the world to God." This act of God is embodied in the special power of the life, death, and resurrection of Jesus of Nazareth. The estrangement between God and ourselves has been overcome, not by what we do, but by what God did in coming into the world in human form, taking on all the burdens, problems, and consequences of human life and human sin, and re-world -whether we recognize it or not. True, as Martin Buber put it, the world does not look very redeemed, but that is due to our ingratitude rather than God's lack of concern.
Although reconciliation is not something we "do," it is something to which we must respond. When we do so positively, God makes us "agents of reconciliation" -those who are to exemplify
Open Hands 4
---- -------------------------------------------------------------------- -- -- -- -- --------- -- -- --- --------------------------
the good news of reconciliation by living it out ourselves. We are instruments through whom God makes the situation "other" than it was before -which is what the Greek root of the word reconciliation suggests.
First Steps ofReconciliation
I f reconciliation is God's act -already accomplished -and if we are to be agents of that reconciliation, how do we make a fresh approach to the current question of the relation of gay, lesbian, and bisexual persons to the church?
Surely we begin by repudiating the kind of thinking present in the dissenters' argument of the Alinsky debate (i.e., that reconciliation should mean that gays and lesbians stop being pushy, accept the wisdom of the majority, and fade back into the woodwork). Such "peace" is a perversion of what reconciliation is all about.
Instead, reconciliation is to be recognized and affirmed. God has crossed the divide between God and ourselves. Gay men, lesbian women, bisexual persons, heterosexual persons, status-quo people, hostile opponents -all are ones for whom (in Paul's lingo) Christ died and rose again. In crossing the divide between God and ourselves, God has also crossed the divide among ourselves. 0Jo hatred, false or malicious accusation, or self-asserted moral superiority is appropriate here from any side!
God's reconciliation encompasses the whole kosmos , the whole created order. God has blessed and redeemed not only heterosexual love but homosexual love as well, since God created both. "And God sawall that God had created. And behold, it was very good." (Genesis 1:31) T
Robert McAfee Brown is Professor Emeritus, Theology and Ethics, Pacific School of Religion. Berkeley, CA, and Parish Associate at First Presbyterian Church ofPalo Alto (a More
Light Congregation).
--..--..~ -..-..-...--~-..----------~--------
--------------~---
--~-----
h's
8est-Kept Secret
The Churc M k Bowman
by ar
A
moOing InvitingPetsons to SUbscribe to 0JJen HonrJs broughtone I'esfJonse 'NiIh "this is from the Pit ofheirSCrawied on the IetIer 0IJd anotherreminding us thathomosexumlly is an "abomonanon(sic) before God." . Apastor in Olclahoma who was involved in ministry with
persons with AIDS and had begun ministry with gaymen and lesbians was told to leave that church by vote ofa parish committee.
--~.-19ft ~:::;.--;;,• ."IIt:1SOf/ and sumtnarily IeI7IOVed from his IJOStorate by the bishop, a/1OSfor In asmall
town in Ohio was told by aparishioner to move out Of the '../1OISonoge Immediately becaUSe -Ifhe was seen around IDwIt
his life was in danger." m •
4i
Agay couple in upstate New Vor1c who /1OV8 gained nolOrfeJy for adopting HJV+ chUdren were asked not to come bOCk to a UnHed Me/hOdlsf Church in their communitY by one of
its lay leaders.
AconsPiracy of silence exists that within the past few weeks. I could fill refuses to acknowledge the perthis magazine with all the stories I've vasiveness of homophobia in heard over the years. Yet we rarely hear our churches and in our society. How these stories in our churches. many stories have you read in the reliWhen I talk with church groups gious press telling of incidents like those about the Reconciling Congregation above? I suspect very few, if any. Instead Program, one of the most common of exposing these acts of retribution questions I hear is "Why do we have to against individuals, the church media do this? Everyone is already welcome in reports congregations which have overour church." Time and again I must to stepped the apparent bounds of acrefute this assertion by pointing out the ceptable practice, such as a United reality that the one and only message Methodist church in Indianapolis recthat the church has clearly communiognizing the lOving commitment of two cated to the lesbian, gay, and bisexual men or a Presbyterian congregation in community over recent decades is -"you Rochester calling a lesbian pastor. are not welcome here."
The reality has been and still is that
Why the Silence
gay men and lesbians daily bear the brunt of discrimination and castigation W hy this conspiracy of silence by those who call themselves "Chrisabout homophobia in our tians." The stories above all occurred churches? I suggest several reasons.
Winter 1993 5
Only a small minority of Christians are actively homophobic in their actions toward lesbians and gay men. This homophobic minority sometimes condemns lesbians and gay men in public, such as Pat Buchanan did at the Republican National Convention last July. However, more often, overtly homophobic clergy and laypersons commit acts of emotional and physical violence against gay, lesbian, and bisexual persons in the shadows of church life, unseen and unknown by most of their Christian colleagues.
Most Christians are baSically nice people. They desire cooperation, caring, and comfort. They hurt when others hurt. They seek to model Jesus' loving acceptance of other persons. They see the church as a place where others can find love and understanding. These Christians are oblivious to the fact -and probably find it incomprehensible -that a homophobic minority are inflicting injury on gay, lesbian, and bisexual persons in the shadows of church life.
Another reason for the secrecy surrounding the church's homophobia is that lesbian, gay, and bisexual persons are still so vulnerable that they dare not publicly name the actions taken against them. A clergy who is "outed" and dismissed from a church still hopes to find employment in another church or a secular job. A lesbian couple who is ostracized from a church fears the news could be passed along to the school their daughter attends. A victim of gaybashing doesn't want to report it to the police lest it get in the newspapers and jeopardize his job. A lesbian who gets menacing phone calls telling her she is condemned to hell assumes the local police will be unsympathetic.
Lesbians and gay men are survivors. We have learned to exist in a largely hostile society, where we see and hear homophobia daily. Surviving often means tuning out those messages which are hurtful to us. To personally respond to each homophobic statement that we hear threatens to unleash a torrent of uncontrollable anger from the depths of our being. In defense of ourselves, we learn to ignore comments like ''I'm so glad we finally have an organist who is heterosexual," "Don't you think Sue and Marcia are a little too friendly?" or "I certainly wouldn't want any of those folks around my children."
Still another reason for this conspiracy of silence is that public opinion in our society has not yet coalesced into a societal norm that overt homophobia is unacceptable. In other words, blatant homophobia is still within the bounds of socially acceptable behavior.
The proper question before
the church is not "Can one
be gay and Christian 7"
but "Can one be Christian
and homophobic7"
When a religious publication prints a story regarding homosexuality, many letters from readers are generated which are quite negative, even vitriolic, toward lesbian, gay, and bisexual persons. Such letters routinely use words like "perversion," "abomination," or "condemnation." Many magazines and newspapers will print these letters in the interest of voicing "all sides" of the concern. Now that the debate on the ban on gays in the military has reached the national forum, we hear this hate-filled language on radio and TV talk shows and news programs.
As I read these letters and listen to voices on the radio and TV, I muse.
Racism is still rampant in our society, but would a magazine print the same letter if "African-American" were substituted for "homosexual" persons? Antisemitism and misogyny are prevalent, but would the radio show broadcast that diatribe if it used this language in reference to Jews or women? We know the answer is no. Racism, anti-semitism, and misogyny are deeply rooted within our society, but we have generally adopted the societal norm that blatant expressions of such oppressions are not acceptable in a respectable public forum. Yet it is still socially acceptable for gay, lesbian, or bisexual persons to be condemned in public forums.
A final reason for the conspiracy of silence on homophobia in our churches is the one I find most insidious. The discu.ssion in our churches around the concerns of gay, lesbian, and bisexual persons still focuses on the worthiness of nonheterosexual persons to be Christian rather than on the unChristian nature of homophobia. The questions that define the debate continue to be "Is homosexuality a sin?" or "Can someone be gay and Christian?"
Millions of words have been printed and spoken in debates over biblical interpretation of homosexuality and the origins of homosexuality. Heterosexual allies expend their energy proving that lesbians and gay men can't help being
Open Hands 6
who they are and are really good human beings who can be in relationship to God. Even we as gay, lesbian, and bisexual persons continue to allow ourselves to be paraded before Christian study groups to demonstrate that we're really normal and deserve to be allowed to sit in the pews. Homophobia and its partner, heterosexism, are so deeply entrenched in our church that they even frame the questions we consider.
1 suggest that the proper question before the church is not "Can one be
ay and Christian?" but "Can one be Christian and homophobic?" The proper question is not "Is homosexuality a sin?" but "Is excluding persons from our churches a sin?"
Opening the Church's Closet
H oW can we begin to move the church forward and pull the specer of homophobia out of the closet?
First, we can name and confront cmophobia when it appears. This is
eginning to happen -slowly and in
fferent cities around the country. Last
.. some pastors in Burlington, Vernt
jOintly wrote and read a stateent
to their congregations decrying
ti-gay and anti-Jewish incidents in
eir city. Pastors and other church lead-in :-Jew York City are witnessing to
Children of the Rainbow" curricun
their public schools (which has
ed a public outcry because it inuoes
a section on tolerance toward
. and lesbian families). More heteroc~
ua~ Christian allies like these need
peak out publicly against homoobia
and name it as a predominant
of todar's church.
Gay. lesbian, and bisexual persons
st also take steps to name the hoophobic
acts carried out against them. Ce!"tainly there are individual needs and concerns in which personal and familial survival seems to outweigh going public. Yet the cost of continuing quietly to bear the brunt of social and ecclesiastical homophobia takes a deadly toll on us.
\Ve can also address the homophobia which pervades our media. We can speak out to Christian magazines and nev,'spapers which sensationalize homosexuality and print degrading letters and articles about lesbian, gay, and
Winter 1993
bisexual persons, but fail to recognize the daily acts of homophobic violence carried out in the name of the church. Then we can broaden our sphere of influence by confronting homophobia in the secular press. Words . do inflict hurt and injury.
Finally, our strategies in our local churches can be informed by this refocusing of our attention. Rather than expending so much energy educating our church members about homosexuality, we can devote more time and resources to instructing about homophobia and its resultant human pain. We can redirect the lens to scrutinize the evidences of homophobia within our congregations. There will be resistance to this redirection of the locus of attention. It is easier to objectify the concern externally to talk about "those persons" than it is to evaluate one's own culpability in creating human suffering.
Tough Words, High Stakes
Reframing the question from "Can one be homosexual and Christian?" to "Can one be Christian and homophobic?" is not only a matter of ideology, but 1believe it is also strategically significant for our welcoming programs. When church members personally know the painful experiences of gay, lesbian, and bisexual brothers and sisters, they are led to the imperative to publicly decry homophobia and make a welcoming declaration. Congregations become reconciling because they have recognized the need to do so. So our task as those who seek to enable the welcoming process is to create that sense of need. We can do this by exposing the pervasive presence of homophobia.
1 frequently remind congregations that the process of becoming reconciling is not about reaching a consensus about homosexuality, but a consensus about ministry. There is too much mysteriousness and divergence of experience surrounding sexual orientation for us to expect any community of persons to come to a common mind on homosexuality. However, in the welcoming process a congregation seeks a consensus about ministry, in essence stating: "We, in this congregation, declare our ministries open to all persons, regardless of sexual orientation. Furthermore, we have no choice but to make this statement about our ministries because homophobia in the church at large has effectively closed the doors upon lesbian, gay, and bisexual persons."
One continuous thread
throughout church history is
that of God challenging the
church to welcome a
new group ofoutsiders.
These are tough words to speak to our Christian friends and colleagues. We speak these words not only because of our compassion for our lesbian and bisexual sisters and gay and bisexual brothers. We also speak them, 1believe, because much more is at stake here. In fact, I believe that not only the integrity, but also the very survival of our churches in the future depends upon how it deals with this concern today. One continuous thread throughout church history is that of God challenging the church to welcome a new group of outsiders. This challenge began with Jesus' ministry to outcasts and continued with the early Christians' bitter dissension over preaching the Gospel to non-Jews. To put it quite simply, those manifestations of the Body of Christ which have survived over the centuries as vital ministries have been those that have responded to God's challenge to extend the circle of faith to include persons previously excluded.
It seems audacious, even awesome, to consider that our efforts to unveil the church's homophobia is part of a much larger divine plan. 1 believe that through our ecumenical welcoming movement God may be calling the larger Church to be the Body of Christ in the 21st century. We cannot risk denying this possibility. We must break the conspiracy of silence. We must expose the church's best-kept secret. T
Mark Bowman has been a national coordinator
oj the Reconciling Congregation Program since its inception in 1984. He relocated Jrom Washington,
D.c. to Chicago last summer to open the program's national office there.
7
t)
~
~_~Birth of a Movement
~ .. I _
In the 1970s the concerns oflesbians and gay men began to be raised
and debated in a major way throughout mainstream churches.
t Entrenched homophobia and heterosexism led to numerous church
I
policies which excluded gay men and lesbians from full participation in the life and service of the church. In response to this exclusion, individuals and groups began to vision the building of a grass roots movement for change in the churches. That vision gave birth to our "welcoming" programs.
Fifteen years ago no official "welcoming" programs existed. Today the four oldest "welcoming" programs -More Light, Open and Af firming, Reconciled in Christ, and Reconciling Congregations -claim almost 300 mainstream churches which officially welcome lesbian, gay, and bisexual persons. In November 1992, these four denominational programs became linked in an ecumenical move to publish Open Hands. Here are the stories of how the four programs came
~~~~ ~ ------~~
More Light Churches Network
In 1620 Pastor John
Robinson advised the Pilgrims
seeking religious liberty
that "God hath yet more light to break forth from
the Word." This promise was
quoted at the 1976 United Presbyterian
General Assembly
when the Assembly formed a
two-year task force to study homosexuality, particularly as it related to ordination of local church officers (deacons and elders) and clergy.
The 1978 General Assembly rejected the report of the task force and instead determined that gay men and lesbians should be welcomed as local church members but without the right to serve as church officers or as clergy (both of whom are ordained in the Presbyterian Church). This "definitive guidance" was declared "binding" on presbyteries and church congregations, so that any local church which does ordain gay men or lesbians as church officers or clergy is disobeying church law.
West-Park Presbyterian Church of New York City became the first congregation to oppose the action of the General Assembly when it voted to welcome all lesbian and gay members, affirm their civil rights, and grant them full religiOUS rights to participate in and serve the Body of Christ, including the right of ordination. Other congregations also adopted resolutions proclaiming their intention to be inclusive in both membership and ordained leadership, regardless of sexual orientation. These congregations became known as "More Light" churches. The movement had begun.
In 1985, the Permanentjudicial Commission of the Presbyterian Church (USA) judged a congregation to be in error for passing a More Light resolution. Later that year, other More Light churches met for the first time to plan strategy in case other churches were subject to judicial attack. A conference is now held annually for declared and inquiring congregations.
In 1991, an organizational committee was created to determine a more formal structure for More Light congregations. In 1992 The More Light Churches Network was officially recognized and a seven-member Steering Committee was elected to handle ongoing business and facilitate communication.
In November 1992 a decision of the Permanent Judicial Commission set aside the call of the Rev. Jane Spahr to Downtown United Presbyterian Church in Rochester, New York. Follow-up by the More Light Churches Network has included writing letters of protest to denominational leaders; strategy sessions on how to overturn "definitive guidance"; and passing overtures which will be forwarded to the General Assembly in June 1993 to challenge the ordination ban.
Open and Affirming Program
...--___..., The Open and Affirm................. ing program in the .........-........ United Church of Christ OP~N (UCC) began at the
AffiRMING Fourteen th General
CONGREGAnONS
Synod (1983) when the ""'~T~"'''' Reverend Raymond Bra..........-........ dley, Jr. introduced a resolution urging local churches to welcome gay and lesbian people. This resolution was debated and sent to the Executive Council for referral to national bodies of the denomination for study and further action. Several months later, members of the United Church Coalition for Lesbian/Gay Concerns (UCCl/GC) in Massachusetts gathered to revise the 1983 resolution. Their document was submitted to the Massachusetts Conference Annual Meeting which adopted it in June 1984 and forwarded it for consideration at the General Synod in 1985. In the spring of 1985, the resolution encountered .a roadblock. A new rule stated that resolutions which had been debated at General Synod in prior years
Open Hands 8
could not be resubmitted. After much negotiation, the Resolutions Committee agreed to place the "Open and Affirming" Resolution on the agenda.
The Fifteenth General Synod resolution, "Calling on United Church of Christ Congregations to Covenant as Open and Affirming," encouraged congregations to "adopt a non-discrimination policy and a Covenant of Openness and Affirmation of persons of
esbian, gay, and bisexual orientation ---=thin the community of faith." The esolution was passed by ninety-five
rcent of the voting delegates on July _ 1985.
ince that hot, historic summer in "es, Iowa, many individuals and r·:mps have contributed to the growth the O~Aprogram. In southern Califorma, for example, three ONAchurches uced a video, Open and Ajjirming: urney oj Faith, which was released 1992 by the United Church Board
r Homeland Ministries.l
Reconciled in Christ Program
The Reconciled in
Christ program was
created by John Ballew,
a former president of
Lutherans Concerned (LC). His new program was
endorsed at the Lutherans __erned biennial Assembly in 1984.
..en six congregations qUickly
pled the "Affirmation of Welcome"
e p. 15), the RIC ram became a priary grassroots orga--'ng project and a -for LC to promote goals of under-tanding and recon-
liation. To give the program -he support it needed, the position of
IC Program Director was created as a LC NA board position in 1985. Rose Smith, the first Director, served fulltime until 1990. During her tenure as Director, she wrote the RIC "Plan of Action" which spells out the purpose of the Reconciled in Christ program and gives suggestions for LC chapters which wish to encourage congregations in their area to become RIC congregations.
Winter 1993
At Assembly 1992, the membership of Lutherans Concerned authorized the formation of a new, as yet unnamed, program that will invite congregations to join LC as active partners working for justice and the further development of the RIC program.
Reconciling Congregation Program
In 1983 discussion
began
among members
of Affirmation:
United
Methodists for Lesbian/ Gay
Concerns about identifying and supporting congregations that welcomed lesbians and gay men. A proposal for Reconciling Congregations was approved at the fall 1983 meeting of Affirmation.
The program was officially launched at the May 1984 General Conference in Baltimore after decisions were made to continue language that "homosexuality is incompatible with Christian teaching" and to add a specific policy that no "self-avowed practicing homosexual" could be ordained or appointed. On the morning following that vote, members of Affirmation gathered outside the conference center to pass out brochures to delegates and visitors inviting their congregations to become "reconciling." Within two weeks two congregations had voted to become Reconcil-
In addition to these four denominational programs, four others also were developed in the late 1980s and early 1990s; the Open and Affirming program of the Disciples of Christ; the Unitarian Universalist Welcoming program; the Supportive Congregations of the Brethren/Mennonite church; and the Welcoming and Affirming program of the American Baptist Church.
ing Congregations. Symbolically, they spanned the country: Washington Square UMC in New York City and Wesley UMC in Fresno, California.
By March 1987 twenty-two churches had become RCs. They sent 125 people to a national convocation in Chicago, a weekend of worship, training, sharing, and celebration. A second convocation in San Francisco in February 1990 drew 200 persons from the then forty-three RCs. A third convocation is planned for July 1993 in Washington, DC .
The history of the Reconciling Congregation program includes many miracle stories. In 1985, original program co-coordinators, Beth Richardson and Mark Bowman, began a quarterly magazine, Manna jar the Journey, as a resource for the Reconciling Congregations. Now in its eighth year and renamed Open Hands, it has 1500 paid subscriptions and has won several awards from the Associated Church Press. A friend of the RC movement, Marshall Jones, was invited to film the first convocation. He returned with wonderful footage that was edited into the video, Casting Out Fear. Upon discovering during their RC study that no Christian resource existed which presented information about homosexuality in simple language, Ann Thompson Cook and other members of Dumbarton UMC (Washington, DC) wrote And God Loves Each One and raised the funds to publish it.
InJuly 1990, in order to enable RCs to provide more direction for their growing movement, the Reconciling Congregation Program became a non-profit organization with its own board of directors. A national office was established in Chicago in 1992 with a paid coordinator who moved to full-time.
There you have it -the story of a movement born! As the "welcoming" congregation network grows, so does a powerful witness to the Church as an inclusive community in Christ, where people of all sexual orientations are welcome to bring their gifts for the upbuilding of the church and its ministries. T
1Some background Jor this article came Jrom 'Journeys in Other Denominations: United Church oj Christ." Open Hands, Summer 1986, p. 17. Additional information was provided by a history oj the aNA program written by Ms. Marnis Warner oj the MA ConJerence, Uce. Some material was previously published in the notes accompanying thevideo, "Open and AJJirming: A Journey oj Faitii' (UCBHM) .
Compiled by the Jour coordinators oj the welcoming programs: Mark Bowman, Ann B. Day, Brian Knittel, and Mark Palermo.
9
A1\TSWBBS TO
o
e Commonly-Asked Questions
Over the past fifteen years 291 congregations have declared themselves to be More Light (Presbyterian Church, U.s .A), Open and Affirming (United Church of Christ), Reconciled in Christ (Lutheran), or Reconciling (United Methodist Church). From our collective experience of working with these congregations as they have sought to make public statements welcoming lesbian, gay, and bisexual persons, we have learned that particular questions arise time and again. Here is a list of these commonly-asked questions with concise answers. You may want to copy these pages to distribute in your local church or use this as a study and reference gUide for the team that is leading the welcoming process in your church. To enable brevity, we have used the te~m "welcoming" to refer to churches in all of our programs.
Mark Bowman, Ann B. Day, Brian Knittel, &. Mark Palermo Program Coordinators
1. How does a local church become More Light, Reconciling, Reconciled in Christ, or Open and Affirming?
The decision to be a welcoming church can be made by the official deciSion-making body of a local church (administrative board or council in the United Methodist Church; council or congregation in the Lutheran Church and the United Church of Christ; the session in the Presbyterian Church). However, most churches choose to have this decision made by the whole congregation. As part of this decision, a congregation adopts a statement (each program provides a sample) that unconditionally welcomes the participation of lesbian and gay persons in the life of the congregation. They may also specifically include bisexual persons in their statement. This vote is usually preceded by a period of education and dialogue which may take several months or several years.
2. Are we breaking church law by becoming a welcoming congregation?
The Open and Affirming Program in the United Church of Christ was developed in response to a resolution passed at the 1985 General Synod which clearly encouraged all UCC congregations to adopt a Covenant of Openness and Affirmation and a nondiscrimination policy. The Social Principles of the United Methodist Church specifically encourage local church ministries with lesbians and gay men. Official United Methodist policy that limits participation of lesbians and gay men in some aspects of general church life (e .g. ordination) does not apply to the local church. The Evangelical Lutheran Church in America restricts the ordination of lesbians and gay men, while encouraging churches to include them in their ministries. In the Presbyterian Church (USA), congregations who become More Light churches choose to dissent from the position of the denomination on ordination of deacons and elders as officers in the local church. This ban on ordination is a result of policy adopted by the 1978 General Assembly, which is in conflict with the Book of Order, or constitution of the church. The More Light decision is made to uphold the constitutional provision that all persons may hold ordained office.
3. Why do we single out lesbian, gay, and bisexual persons to welcome?
The welcoming programs highlight the particular situation of gay, lesbian, and bisexual persons today because of the blatant discrimination they currently experience in our church and society. In many denominations, lesbian, gay, and bisexual persons are the only social group for whom participation in some aspects of general church life is barred by church law. However, since there are other persons and groups in our society with which our churches must be reconciled, the official welcoming statement adopted by many congregations says that they welcome all persons, "regardless of age, gender, race, ethnic background, mental or physical ability, and sexual orientation. "
4. Why do we have to make a public statement? We already welcome everybody.
"Going public" is a critical part of the program to counteract the many local churches and conservative Christians who have been very public about their homophobic actions and statements. The overwhelming perception of the lesbian/gay / bisexual community is that they are not welcome in most churches. Only a public statement can overcome that widespread perception of rejection. Remember Jesus' statement about hiding your light under a bushel. The decision to be welcoming is an event to celebrate.
5. Sexuality is a personal, private matter. Why should we talk about it in our churches?
Our Christian tradition teaches that our sexuality is a gift of God to be used responsibly and wisely, as are all other aspects of our human existence. Although many of us have been raised to believe that it's not appropriate to talk about sexuality in church, if we believe that our faith inJesus Christ is all-encompassing in our lives, then we must recognize that our faith touches our sexuality as well. Nothing can remain "private and personal" as long as it is used systematically to exclude an entire group of people. Such discrimination mandates a public statement and discussion. Becoming "welcoming" is about more than sexuality, it's about our understanding
Open Hands 10
of the Gospel, and about the community and ministry that arise from it. The real issue is whether our churches are open ·0 all persons.
6. Doesn't the Bible say same-gender sex is sin?
Throughout church history much tradition of biblical erpretation has said that same-gender practice is sinful. "e'"er, this tradition has been profoundly challenged by " biblical scholars over the past two decades. Just as the h has changed its interpretation of the Bible regarding social groups and practices over the centuries, so its retation of this matter is undergoing change today. Most believe the Gospels to be the nucleus of our Christian
-and the Gospels do not mention homosexuality. Welmg Christians believe that the Gospel's call to love and xample of Jesus' ministry to all persons in his society
outweigh an exclusionary tradition built upon the interpretaof a few scattered Bible verses.
. If we become a welcoming congregation, will we become an all-gay church?
The experience of the 291 congregations who have bee welcoming congregations has been that they have reoed some new lesbian, gay, and bisexual members. Howthey
have received as many or more new heterosexual ers who are attracted to an open, hospitable congrega.
Lesbian, gay, and bisexual persons who do come to your egation do that for the same reasons as anyone else -to ip God and to find support in living a Christian life.
'on't this issue split our church?
Certainly issues related to homosexuality and bisexuality ighly-charged and can be divisive. However, the intent of programs is to be reconciling, to be empowering. A ...... egation is expected to use an open, consultative process oming welcoming. Care needs to be shown for persons express dissenting opinions. Part of the process is learnow to live in a community with diverse beliefs, sharing
,"ars of responding to those with whom we differ, and lng new options for biblical interpretation. tost churches have found that they have been able to
h a consensus (not necessarily unanimity) that they wish
o become publicly welcoming. Some have had a few members e,r'-e because of this decision. But most have found their ongregation enriched by the experience of grappling with
ch deeply personal concerns in a positive manner.
9. How will having gay members in our church affect our children?
Some persons may still equate homosexuality with sexual buse of children. However, pedophilia is a sickness which occurs in persons of all sexual orientations. Pedophilia is not a
art of a healthy adult's life, whatever his/her orientation. Other persons may be concerned that openly gay, lesbian, or bisexual adults will recruit or influence children. However,
Winter 1993
sexual orientation is determined very early in one's childhood, if not at birth. If a child is gay or lesbian, positive adult role models are invaluable.
Most welcoming congregations find that the presence of openly gay, lesbian, and bisexual adults is really a blessing for their children and youth. Parents find that participating in a congregation where human sexuality is discussed honestly and where there are respected gay, lesbian, and bisexual adults is a positive influence on their children.
10" What about "ex-gay" or "transforming" ministries?
Some churches have declared themselves to be "transforming," which means that they encourage persons to change from homosexual or bisexual to heterosexual. There are two major fallacies in this position, regardless of what you believe about the moral nature of homosexuality or bisexuality. First, these churches require that changing one's behavior is a condition for acceptance into the church. In no other instance in our tradition does a particular behavior bar a person from church membership. Second, no evidence exists that anyone has changed their orientation from homosexual to heterosexual. Some examples exist of persons changing their behavior. Many more exist of personal pain and trauma for lesbian, gay, and bisexual persons who have diligently tried.
11. What does a local church do after officially becoming welcoming?
Awelcoming congregation is expected to incorporate ministries with lesbian, gay, and bisexual persons into its ongoing ministries. Many congregations assign responsibility to an existing committee or form a new one. The focus of these ministries will vary, depending upon the resources of the local church and the needs of the local community. Part of the ministry should include making the welcoming decision known in the local community and in the denomination.
The congregation is also expected (except in RICs) to have a liaison to its national welcoming program who will assist in communication with other churches in the network and who will interpret the national ministries to the congregation. Finally, the congregation is asked for and may want to provide financial assistance to the national program.
12. What does the national program offer to the local church?
The national program provides a support and communications network to congregations who become welcoming and who seek to open their ministries to lesbian, gay, and bisexual persons. Each national program provides assistance and resources (like Open Hands) to its welcoming churches, as well as newsletters and occasional national gatherings. National programs also supply resource persons and/or printed materials to assist congregations that are considering becoming welcoming T
11
These eight churches have shared the stories of their faith journeys and their decision-making processes toward becoming welcoming congregations. While the processes they used may be helpful to you, the steps they took are not requirements! A church beginning this journey will need to find its own path and work out its own process. Resource people in each ofthe national offices are available to consult. Read in sequence, these stories also tell the "bigger story" of the welcoming movement, from the first steps of beginning to talk about gay/lesbian/bisexual concerns; to starting the intentional process ofbecoming welcoming; to making the decision and taking the vote; to continuing the process after the vote is taken. It's a process offaith and a movement toward justice.
St. Mark Presbyterian Church Portland, Oregon
St. Mark Presbyterian Church in Portland , Oregon is a small, well-educated, close-knit congregation with an activist history. Issues around gay men and lesbian women in the church had not been a topic of conversation for us until the Session was informed about an ecclesiastical judicial matter in our Presbytery, in which one congregation filed a complaint against another for ordaining an openly gay man and lesbian woman as deacons.
The members of our Session were shocked that it should even be a matter of discussion, much less of remedial action. Many were not aware of the current policy of the denomination. The Session voted to use the local portion of our 1991 Peacemaking Offering funds to study the issue.
We brought Dick Hasbany to a Session retreat to begin the process of reflection and action. He discussed with us the current legislation of our denomination, outlined then-current litigation and showed the video about More Light congregations. We then shared one reason why it would be good for St. Mark to make the move to being more openly supportive of gay men and lesbian women and one reason why it would be difficult or scary.
The result? -story telling, laughter, and tears. We heard personal stories -and new things -about our lives, our families, ourjobs, people we love. We shared grief for ourselves, for gay family members and friends, and for the Church.
Then Oregon's Measure 9, which among other things would have written into our state constitution that homosexuality is "perverse and abnormal," took our attention. It sparked sermons and discussions regarding homosexuality and civil rights. Our conclusions? We unequivocally stated that our denomination's stance would compel
us to vote against Measure 9. We unanimously declared ourselves against the measure, and supported the pastor and several church members in work to defeat the measure. We noted, however the hypocrisy of working for a just society from the midst of an unjust church.
After Measure 9 was defeated, our conversation returned to the Presbyterian Church. Our Session is reviewing a possible overture to the General Assembly regarding the Book of Order as the only basis for determining standards for ordination. In a half-day Session retreat we will plan how to proceed with conversations within the congregation.
The backdrop of conversation/decisions for St. Mark is not merely intellectual, but relational. This is the congregation of the Reverend Dr. John Anderson (retired professor of religion at Lewis &: Clark College) and the late Sally Anderson, parents of Jim Anderson ( communications secretary for Presbyterians for Lesbian and Gay Concerns). This is the congregation in which
Jim was raised. The Andersons have always been careful to ensure that St. Mark did not deal with issues related to homosexuality as a favor to them. They prayed for the day when we would address homosexuality as a matter of justice, as St. Mark has dealt with other issues (peacemaking, sanctuary, etc.)
Open Hands 12
Their participation does mean, however, that for St. Mark as a community, there are personal and relational aspects of the cpnversation. We find that people's rriina}sand hearts are changed through relaho'tship and not through
I~"
heology. . ..w'; I don't know:#he "right" outcome for s congregation.tt\'~pot a foregone clusion. >.~.»."~~,
. ence will be
do know that the
.:::!-t have begun will not
.. Session is committed to continu.
he process of talking about our regation's relationship with gay and
:In people, and about the theology
lity of our denomination . ..
Si:::oo, Pastor oj St. Mark Presbyteland
Clegg Memorial
nited Methodist Church
O}~lahoma City, Oklahoma
Leland Clegg Memorial United Meth~ Church from its beginnings in 3 has been open to persons from e backgrounds. Its life and misa\-e been characterized by a coment to listen to and respond with ng in ministry to its members' Te'ty. This has resulted in a deep
sense of understanding, unity of spirit, and appreciation for the gifts of its mem. ers and friends.
Oklahoma City is in the heart of south central conservative fundamentalism where homophobia on the part
of
heterosexual persons and heterophobia on the part of gay and lesbian persons are deeply ingrained . Resistance to receiving contemporary research is rampant in many denominational attitudes and newspaper stories, as is refusal to acknowledge misinterpretations of biblical data. Clegg Church, however, has been and lesbian persons, hostof Affirmation and areas. In 1990 through pastor and lay began a serious study to ment of Mission which Wab'%fthen adopted at the annual charge conference. The statement addressed the question: What does it mean for Clegg Church to be the Body of Christ in the community and the world? An adult Sunday School class emerged from this study on our mission. Its curriculum is the EcuFilm Questions of Faith. Homosexual persons have been open participants in this class. In 1991 the class was using the tape, "What Has Religion to Do with Sex?" After three weeks of study the class developed a long list of questions which were studied from January 1992 throughJune, 1992. The question of whether or not Clegg church should become a Reconciling Congregation was delegated for future discussion and has been assigned to the Outward Journey Life and Mission area, since we see the issue as one of congregational outreach. In October 1992, our Administrative Council assigned to four persons the task of making recommendations for the updating of our 1990 Statement of Mission. The following paragraph was recommended to Administrative Council: Because of Christ's commission to go and proclaim forgiveness and to make diSCiples of all (Matt. 28: 19; Luke 24:47), we welcome all people into full participation, regardless of age, ethnic origin, gender, sexual orientation, marital status, economic state, reli-
Winter 1993 13
gious heritage, handicapping condition, educational level, or any other distinction that may divide the Christian community.
In November 1992, our Administrative Council unanimously received this recommendation. Concern was raised that a few persons would perceive this action as giving approval for the church to become a Reconciling Congregation. There was misunderstanding that the recommended study and process had been conducted and completed. The
IN MEMORIAM
RICHARD E. MONROE
Died February 16, 1993
National UMC Staff, 1969-80
Oklahoma Conference Staff, 1980-87
(Fired after identifying himself as a
gay man in a magazine article.)
new Statement of Mission was unan'mously
approved by the Church C
ference ecember 6, 1992.
proud
suc struggle with what it would to become an RCP. T
Kathy Leithner, pastor of Leland Clegg. Bill Parker, Lay Leader and delegate to Annual Conference. Richard E. Monroe, member of Clegg Church, an organizer of Affirmation/ Oklahoma City, and active in various AIDS ministries.
Walnut Creek United Methodist Church
Walnut Creek, California
Sunday, June 7, 1992, was a significant day in the life of the church. This was the day set by the Reconciling Congregation Task Force for seriously addressing the question of becoming a Reconciling Congregation. This subject was to be the theme of the sermon at both services, the topic of the Sunday Forum (an adult class), the theme of the keynote address following a potluck luncheon, and the subject of four workshops to be held after the keynote address.
The Walnut Creek UMC is a midsized church of 800 members in an affluent suburb of San Francisco and Oakland. It is a family-oriented church, with a reputation for openness and friendliness. Both liberals and conservatives find themselves at home.
The church's involvement with the issue of homosexuality started in 1986, when classes were held on human sexuality, homosexuality, and the denomination's stand.
InJanuary 1991, four additional forums were held, spurred this time by
the up-coming quadrennial UMC General
Conference in May 1992, where
the report of the Committee to Study
Homosexuality would be presented and the Conference would vote again
the stand of the denomination
to enlarge its membership, and
undertook an intensive educational effort.
We met monthly, making reports
to one another on our findings. We
developed a bibliography, assembled '
names of possible speakers, and talked
to people in other churches which were
already Reconciling Congregations.
After our research was completed, the Task Force decided to offer a
churchwide "educational event" on what it would mean to become a Reconciling Congrega tion.
On June 7, reaction to Rev. Casey Cavallo's sermon was favorable. He compared the situation we are in today regarding acceptance of homosexuals to two prior historical periods when great change was occurring: the Protestant Reformation when Martin Luther took his s against certain practice and Catholic; Church'
in Luther hto stand justice. In times like these pastor, we are again challenge to re-think our basic assumptions.
At the close of the Educational Ever.' onJune 7, the evaluation was favorable but also cautioned us to "go slow" an to bring people along gradually. In the near future, we will have a speaker 0 Transforming Congregations. We w·. continue to schedule educational event systematically until we feel that it is ar.. opportune time to take the vote. In the meantime, many people have expresse . satisfaction that we are a church wi' courage to face the hard questions. T
Marianna Mihills is Chair of Waln ut Cree • Reconciling Congregation Task Force.
Trinity Lutheran Church
Chicago, Illinois
The Pastor's View
Trinity Lutheran Church, located the Beverly-Washington Heights neig .borhood on Chicago's south side, is a eighty-five member, pre-------.., dominantly Black parish, which had been without a pastor for two years. Both the church facilities and the morale of the people were in need of rebuilding. Together we worked to remodel and renovate, and a deep Im"e trust, and respect has grown among u as well as a renewed sense of mission ' the community.
Together we participated in a pain taking process of self-analysis to establish a renewed grasp of our congregational identity, purpose, and mission This study involved the drafting of a
Open Hands 14
mission statement which is now the enterpiece of the brochure which we dlSseminate in the community. In this ~tission Statement, Trinity Lutheran
~lalms:
As a community of believers, bap>lZed, forgiven, liberated, and empowered in the Gospel of Jesus Christ . . . we are a worshiping and nurturing church .. . comted ... to be in mission .. . To as St. Palli says, "all things to
people," irrclusively and withexception: regardless of one's io-economic
er. or sexual orient~tion
o be a growif lfYw.t"
unity of faith
odyi.ng the vision
Kingdom of God.
.African-American congregations ublicly taken such a stand. Three ics were at work in Trinity eran's process and decision to bee a Reconciled in Christ parish. mclusiveness is imperative to my nderstanding of the Gospel. Seche family at Trinity is made up of ent and empathetic people who live out the Gospel. Third, we through the process of awareand
acceptance together.
The Decision Came About storal care and the church's welccmmg of gays and lesbians is of deep
ance to me. My concern as pasot just theoretical. It is existenause homosexuality is a part of
amily experience. Naturally, I ed to share these same concerns sights with my parish, within the xt of the Gospel's mandate of universality
and justice for oppressed people.
In our Adult Forums we had a lengthy series on the Black experience in America, which brought into theological focus what it means to be an oppressed Suffering-Servant people, and how this can be redemptive for others. This led very naturally into a study of homosexuality, where we noted that evidence indicates that same-sex orientation is primarily physiological in nature. Our study of the biblical texts indicated that very few passages apply in a pejorative way, and where such judgment does occur, the writers had this is the way some
reviewed the Lutheran
<~
~~tmphasis which always
,*,j~~. '"
places the GiJspel of God's grace in Christ Jesus at the so that the Gospel itself is parse out the theologlc is always applicable) husk (which is not). As St. Atagustme said, when clear and certain reasoning contradicts a passage of Scripture, then we must reinterpret the Scripture in light of it. Luther had the same conviction, as long as the reinterpretation was not contrary to the Gospel.
The good people of Trinity listened and discussed and came to the unanimous conclusion that the Gospel, our Reformation underpinnings, and our own humanity, all demand that we be an inclusive and welcoming congregation. Without dissent, this inclusivity, regardless of sexual orientation, was made a part of our Mission Statement.
Although gay men and lesbians are still a small percentage of our membership, they are very much a part of the
Trinity family, and there is gay representation on our Church Council. No wonder I'm proud to be the pastor at Trinity, and, to my delight, the feeling is mutual.
A Lay Leader's View
Our pastor brought the issue of becoming a Reconciled in Christ congregation to our church.
•Although one member
\Vinter 1993
wasn't happy and thought this wasn't something that Trinity should be dealing with, most members felt like I do. As an African-American I've been discriminated against all of my life and I can't see discriminating against anyone else for whatever reason .
After our discussion sessions, our
15
church voted unanimously to become Reconciled in Christ. We now have one openly gay person who is generally accepted.
I feel that it was very good for the church to do this. I recently asked a friend who is a member of a large Black Baptist church how they deal with homosexuality. My friend said, "we don't talk about it." Yet my friend and I both know that many gays are active in church music and other leadership positions in the church. It's a great gift to Trinity that we're able to talk about this openly. ~
Tom Strieter, pastor of Trinity, Chicago, IL, and a resource person for Synod-sponsored consciousness-raising workshops on Pastoral Care for Gays and Lesbians. Norman Briggs, lay leader at Trinity Lutheran.
The Wellesley Congregational Church, VCC
Wellesley, Massachusetts
Wellesley is an U80-member, predominantly Cauca. · middle class congregation Boston. ship of began · with an "(',,nD"-"" of the issues of being "open and ing" and moved to a new level of seriousness when the Deacons announced at the January 1991 Annual Meeting
avoided inflammatory comments. Some stated their disappointment that we were not endorsing services of commitment. Others voiced their approval of a strategy that was clearly trying to take one small positive step which the vast majority could embrace. The congregation's vote for the Open and Affirming resolution was overwhelmingly positive.
We have since placed a statement in the weekly bulletin that we are an Open and Affirming
their intention to ask the congregation to vote a year later on becoming an Open and Affirming Congregation.
By the fall of 1991, the Deacons and the ministerial staff were hearing loud
Congregation. Some gay men and
lesbians appear to be worshiping here more often and feeling more at home as they do.
The few dissenters who have left the church have not had a major negative and substantive dissenting voices about the pending vote. One strategy we used to respond to those voices was my offer as minister to spend time listening to anyone in the church who felt strongly about open and affirming -particularly anyone who felt negatively. My stated intent was simply to listen in depth in an effort to help people feel "heard." We knew we needed to assess how deep and how broad were the negative feelings. We also believed that if those negatives were held by only a small minority, that minority might be more willing to go along with the majority if they felt that someone cared enough to hear them out.
Approximately two dozen people took me up on my offer. Some persons were reassured by that visit and have remained strong and active members. A handful were so strongly opposed that they have subsequently dropped their membership. A significant "middle" group stated their support for an open and affirming resolution but their strong opposi . to services of or lesbichapel. o'I[ic0rle that open and affirming J~" :;<Uv'LL to the congregation for vote
ut any mention of such services.
congregation's Annual Meeting in January of 1992 reflected the careful groundwork we had done. Except for one relatively brief encounter, people
spoke openly and honestly but
impact on the congregation's spirit, program, or subsequent financial pledge drive. The church seems to have incorporated the open and affirming concept qUietly into our self-image.
Open Hands 16
The major foreseeable challenge for -15 what will happen if a request .es for a service of commitment in sanctuary or chapel, where the Board eacons have bylaw responsibilities. ellesley's clergy persons have already ed publicly our willingness to perservices
in other spaces.) We are mitted to a congregational meeting ·horization before such a request
e acted on positively. Preparing h a meeting, with its new calls h faithfulness and listening, will mportant step for this congrega-
B. Abernethy, pastor oj Wellesley, a B.A. Jrom Harvard in 1961, an Jrom Union Theological Seminary in
d a D.Min. Jrom Andover Newton cal School in 1983.
Congregational Church,
C is, Tennessee
July 28, 1991, First Congrega·oted to become an Open and
ONA) congregation. This was ising move, in some respects! -a church· in the heart of the elt, we realized that God was us to a new and unique witness
... phis, Tennessee:
• , • .'<
e va st maJon,}{ es are harsh in 01 homosexuality. A ,~
ere gay men and lesbian?lromen ~iMT\ate. But no church had stated ... ,:' that it welcomed gay and lesbipIe
fully. small congregation (with Sunship of fifty in 1990), we were
to consider an ONA resolution pastoral needs that emerged from :tgregationallife. A lesbian couple
r
church had gone through an rdinarily difficult year regarding ~. of their children. The judge
to even consider evidence, inng extensive psychological reviews ourt-approved psychiatrists. His
ment: "They are like drug addicts. don't give custody to drug addicts ,'ou don't give custody to homoals." We, as a congregation, had essed this injustice.
Then another lesbian couple asked to have their commitment recognized by the church. We came to realize that our silence contributed to the oppression of gay and lesbian people in our community and within our church.
Our resolution to become an ONA church was born out of dialogue on what it meant to stand together as a congregation and to express Christ's love faithfully.
Our decision was to take a risk in the name of faith -to do what we thought God wanted us to do in the name of Christ's love. Our love of gay and lesbian friends and family members gave us courage! As we voted, we
realized that we were embracing the struggles of an oppressed group of people. We knew that we might be ostracized in the Memphis church comretr
eat was a tage of mission and outreac
about our legacy of welcoming strangers. (For a time, our church was actually called "Strangers Church" because its membership consisted of the abolitionists who came south to begin schools for the freed slaves.) Older and younger members, straight and gay members, shared together their excitement at being part of such a faith community.
As we explore what it means to be an ONA church, new challenges present themselves. We need to find ways of dialoguing with the children of our church about family life in such a way that is inclusive and descriptive of the circumstances of all. We continue to seek ways to share with visitors and new members and to be intentional about ongoing study of the issues.
Every consequence of becoming an ONA church has been positive for us. We are more open with each other about all aspects of our lives! We trust each other more. We have witnessed an enthusiasm and a sense of covenant within this church. We have experienced major growth in church membership. All of us -straight or gay-
know that this is a place where people genuinely care about us. Here we are more free to share ourselves than in most other environments. Our newest involvement, which we might not have had the courage to do three years ago, is welcoming a refugee family from Somalia -a family of fifteen!
Passing an ONA resolution was just the beginning of a whole new venture in faith that has less to do with matters of sexuality than with matters of covenant and faithfulness. We know that living as diSciples of Jesus means that we can't engage in the old status quo patterns and assumptions of our society. We have to allow ourselves to be changed and transformed biJ<;l,od's Spirit -"filS individuals anda~;hl4:llith
·~/P
.~ with il, dialogue, make a covenant to love. ~
Cheryl Cornish is pastor oj First Congr'egational and serves as a Trustee oj LeMoyneOwen College.
Edina Community Lutheran Church
Edina, Minnesota
Edina Community Lutheran, a congregation of 550 members, became a Reconciled in Christ (RIC) church on March 19, 1985. ECLC is located in an upper middle class suburb of Minneapolis but attracts members from both Edina and the whole city because of its commitment to inclusiveness.
mter 1993 17
Since our vote to become a Reconciled in Christ congregation, we have taken several other steps to keep our commitment before the congregation. We have on display in the church narthex our Reconciled in Christ certificate. Our Mission Purpose Statement, which has a strong statement of inclusivity; including specific reference to sexual orientation, is displayed on the inside cover of every hymn book in each pew. Pastors discuss the congregation's inclusivity and specific involvement in the Lutherans Concerned North America RIC Program. This point is also reinforced in discussions during new member receptions held by the church's evangelism committee in the home of a church member.
Internally; . our worship and educational opportunities reflect our commitment to inclusivity. Further, the congregation has consistently supported (financially and via member involvemenl h Lutherans Concerned Twin C~tie~) / i . . ~~\~~ngspan Ministry of
St..pat1:~2~'fo1ih1.!.lti<i>nLutheran Church.
Edina c~tim\ll1lty Lutheran Church did not become<l\5Gmething "different" per se because it becaI!le an RIC congregation. Rather, tHe diff€,renc shave evolved and still are ev:~l our r,
\;, .,0
efforts to try to live out a .~!~'t to
what W~t, know to be G~d's love for all of creation. It is a struggle always to learn to be able to respond fully to the fact that God has
made us all and that we are all one in Christ.
Sometimes, the difference is visible in very concrete terms. Recently the congregation spearheaded a project to involve other RIC congregations in a welcoming advertisement which will run throughout the year in the area's most prominent gay and lesbian newspaper. Edina Community also joins Lutherans Concerned Twin Cities in advertising in the annual Gay Pride week directory (which lists businesses and organiza-
More
Light Stat~ment
tions who are resources for gay and lesbiau>xp in the community.)
tegic planning session s Council of Ministers, the , .. ,,,' ,(~nclusivity and specifically the welcoming of gay and lesbian people into our congfegation was identified as one of the "iqeqtifying characteristics" of our congreg~h01i. "0~' f1'
Our congregation has '~it"t~~ty~~; a' regular schedule to reaffirm'~~yf',Ji~cision. However, when the Twin Cities Chapter of Lutherans Concerned initiated an effort to bring RIC congregations together, our congregation agreed to have an "RIC REP" initially elected by the congregation at its annual meeting. This was later expanded to two representatives (male and female) also elected at the congregation's annual meeting. Now, this role has been assigned to our entire Care and Counseling representatives each year.
Since our openly gay and lesbian members have moved out of town in the last 18 months, we currently do not have any openly gay or lesbian individuals as active members. However, a number of members have relatives or close friends who are gay men or lesbian women. For these members our congregation's commitment to inclusivity is extremely important.
We are concerned about attracting openly gay and lesbian individuals into active membership. Our congregationa life was enriched during the time w we had openly gay persons as m bers and we miss them . .. primari individuals with many gifts to s. but also as persons whose pre reminded us of the on-going nee reaffirm an active personal and co rate commitment to inclusivity. T
Ray Voss is a member oj the Church Council in charge oj evangelism. He has been an RIC representative.
First Congregational Church, VCC
Boulder, Colorado
First Congregational (750 members) became an Open and Affirming Congregation on October 21, 1987, after a carefully planned educational process that lasted 18 months. We also modified the church constitution to prohibit discrimination on the basis of sexual orientation in hiring practices.
After making the decision to become an ONA Church, at first we did not do a good job of advertising to the broader c BfJt for an initial ne\ attl as out of feaT •
timidity; we ' s$ bur inaction. It have been that weiiw anted to let thi . cool off a bit before ~e did anything' aggressively.
Our congregation llQW ~eems m comfortable with the aiversity of op. ion that is characteristic of the United Church of Christ. Those who hold dear their independence and who think the UCC shouldn't make positional statements are learning that their autonomy is not threatened. Some, in fact, stated that although they couldn't bring themselves to vote for ONA, they were very
Open Hands 18
it passed! The more traditional quiet in our midst are finding new ect for those who are called to more hetic expression of their faith. And
a gay couple can, without hesitastand up in morning worship duri"S and Concerns and ask for
rs and support as they attempt to two little boys in spite of a hobic social worker assigned to ase . As they share, they know the egation will minister to and with Fi\'e years ago, that would not
. appened!
-anous ways over the years, we eaffirmed our ONA decision in1Io.IO~".uug inviting gay choral groups to
o
ion. , ·ons. -or worship. From time to time, A banner is hung in the sanctuour framed ONA certificate is ed alongside our Just Peace Cer. A supply of our ONA resolu.. :ays available on the narthex re table. We intentionally inform mbers about our ONA status. first new member class, pro-e members '~~'k~iven a folder of s about oul: daurc~;$H~£clus!,ed
ely printed ,C(:>t?y"'Jh!llt ElNA The -out this resolution, gr of the process, and
now engage in a number of new stries. Two of our clergy particin quarterly Boulder Interfaith HIV/ :--':etwork Prayer Services, providing
both leadership and worship space. Church members participate in the citywide Annual AIDS Walk and Candlelight Vigil. Members of our ONA committee and ministerial staff have given presentations to six other churches, describing our process and benefits. Our church has also participated in a panel discussion at CU and in a radio broadcast. Our Board of Missions and Christian Social Action and our Bequest Income Committee commit funds to various gay and lesbian projects .
Our Just Peace Task Force is currently strategizing about our response to the passage of Amendment #2. Two lesbian leaders have addressed two of
our committees and our Adult Education class about Amendment #2 issues. We have also co-sponsored a paid ad in the Denver Post and the Boulder Daily Camera, which sent messages of support, welcome and solidarity to the gay community. Gay men and lesbians have told us they have come to our church to worship specifically in response to this ad.
Our Evangelism Task Force is trying to get the so-called "liberal'
tq~Jolks in the community
'41 know that "liberal"
ex!~t? This is a challenge for
those of us who live4~,"~lose proximity
to both Colorado sl[tigsand to ultra'~tt\1;r@;';,:."",))*r"~"
conservative, ou coach, Bill McCartney. Our congregation 100ks4
reclaiming the Christian vision in the 1990s to enter the 21st century with a strong liberal voice proclaimingjustice and equality for all persons . ...
Ray Bieber has been a lay member Jor 13 years and has served as chair oj the Committee on the ONA Resolution, and Moderator oj the congregation.JoAnne Bogart is Assistant ConJerence Minister oj the Rocky Mountain ConJerence UCC and Parish Associate at First Congregational Church.
mter 1993 19
The
Welcoming Process: A Faith Adventure byAnnB. Day
All those in favor, please signify by saying 'aye' . those opposed, 'no'. The motion passes.
W ith these or similar words,
United Church of Christ
congregations adopt "Open and Affirming" (ONA) statements, United Methodists adopt Reconciling (RC) statements, Lutheran churches adopt "Affirmation of Welcome" statements, and Presbyterian churches adopt "More Light" statements. Each of these church declarations welcome gay and lesbian people into the full life and ministry of the church. Some also explicitly include bisexual persons.
Weeks, months, or even years of study, conversation, and prayer usually precede such a decision. As a result, it can feel as though the vote itself is the termination of the welcoming process. Afterwards, in the church parking lot, someone may be heard sighing, "Well, I'm glad it passed but I'm glad it's over!"
Creating the Inclusive Community
Would that the welcoming process
could be over after the vote was
in, that fears could be allayed and misinformation
corrected in relatively short
order. My own experience, however, is
that unlearning (and learning anew)
about sexuality and relationships -and
Christian perspectives on both -takes
time, probably a lifetime. An initial "reconciling"
or other welcoming study process
is a Significant step on the way but
it is not the whole journey.
The vote on a welcoming statement bears greatly needed witness to Church and society that not all Christians regard homosexuality/bisexuality as sin, abomination or disorder. Because local churches in many denominations are willing to speak up and be counted among the welcoming households of Christ's people, many individuals and families have fresh hope that the church can be a spiritual home for them. But if congregations are to keep their promise of welcome, the welcoming and reconciling process must be ongoing.
For some churches, the inclusion of people of all sexual orientations in the life of the congregation is nothing new. A number have openly gay, lesbian, or bisexual members who sing in the choir, chair committees, or serve as moderator or pastor. These churches regularly address the life issues of gay /lesbian/ bisexual folks, both their joys and sorrows. Often, such congregations have a history of being affirming, welcoming, and reconciling before they declare themselves officially.
For other congregations, the initial ONA, RIC, RC, or ML study is their first in-depth consideration of homophobia, sexual orientation, and gay / lesbian/bisexual experiences. Aftervoting to be welcoming (especially if they have no openly gay, lesbian, or bisexual members), such congregations may need to begin a particularly deliberate process of giving expression to their commitment.
However, whether a church is experienced in including persons of all sexual orientations, new to this dimension of creating community, or somewhere in between, the challenge is to find engaging, creative ways to educate, celebrate, and advocate together.
Living the Covenant
Some churches build this challenge
into the text of their welcoming,
reconciling statements. For example,
Phoenix Community Church, UCC of
Kalamazoo, Michigan includes a section
called "Living the Covenant." It
says in part:
To assure that Phoenix's Open
and Affirming statement becomes
a living document: We will inform the wider church and community regarding our Open and Affirming declaration.
We will make ourselves available as a resource to congregations exploring this process.
We will respond to bias-related violence discrimination in a visible way when possible and appropriate.
We will examine other issues of inclusiveness important to our life as a congregation ...
Under the same heading, "Living the Covenant," the United Church in Florida includes the following:
We will continue to state in our worship bulletin that UCT welcomes all persons regardless of "age, race, marital status, physical condition, sexual orientation, ethnic or economic background".
We will determine together ways in which we might address social justice and other concerns affecting persons of gay, lesbian and bisexual orientation in the wider community.
As in all social issues, we will continually examine our experience and how we are living out this covenant.
The welcoming vote comes alive in many congregations through the inclusion of gay, lesbian, and bisexual experience and issues in sermons, prayers, church library materials, newsletters, and worship bulletins. Many churches also offer meeting space for a wide variety of groups such as Parents and Friends of Lesbians and Gays (P-FLAG); the local chapter of their denomination's gay/lesbian/bisexual group; gay /lesbian/bisexual AA meetings; or gatherings for youth. Members of some congregations can be seen participating in
Open Hands 20
oeal "Gay Pride" marches each
arrying welcoming banners. e churches develop concrete exns of their welcoming stance
a\'e special meaning within the heir congregation. For example, Thornton Curtz, pastor of the
'-Anulllunity for Christian Celebration,
" . \ Vashington writes: pink triangle" candle/lamp ed on our altar. (It's a glass
mp, triangular in shape and ith pink oil.) We first used en Sally Balmer (a lesbian erial student) was ordained and we bring it out on varicasions when we want to --n our ONA stance. I have an ad hoc member of the ... gton-North Idaho ONA Force. When I've been at
larly grueling meetings, I ring the candle out at the 'orship service and talk
my feelings/ concerns.l USl\"eness of the church must manifest in word and deed ut, opening doors, expressteeli!1gs. taking further stands in ination, in the community ....~
H.. I it takes to live the covenant. ~'lo.;K.A.luences of Ole Covenant hes considering the weicomprocess often wonder about of such things as pink lamps ar and homophobia discuse parlor. Some folks worry udy process will ignite cone scale of the Civil War; othe that an affirming or "more ill cause an exodus of memresembles a buffalo stampede. such concerns are exaggeralthough they are not totally
_OT_••_Aed. rsations about "reconciled in open and affirming," "reconor "more light" can raise prouestions about sexuality, molical interpretation, prejudice, ~~ .1~hips, community, and the naGod. With all that churning in s minds and hearts, it is prob'en desirable, that some passioner
1993
ate give-and-take will occur. Emotions run deep on these matters. It is imperative that the process itself (before and after the vote) continually be as inclusive as possible, encouraging everyone to respect their own feelings as well as those of others.
Even the best process, ho\\C~yg.>migh not guarantee a
Even Ij¥ou Vote, They May Not Come
Churches who have taken an official stand to be open and reconciling sometimes express dismay that more gay, lesbian, and bisexual people have not joined their congregations. This highlights the importance of publicizing a welcoming commitment through your denominational, ecumenical, and local community channels. Get the word out! Also, keep in mind that "you can't tell by looking." Gay, lesbian, and bisexual folks who are not "out" may be attending worship or programs. Like all visitors, it may take awhile for them to feel comfortable or to inquire about membership. It is also true that we who have been rejected by the Church may be cautious about trusting the "welcome" of any congregation, Be patient and let your light shine!
Adventure With The Holy Spirit
Open dialogue, prayerful reflection, and eager attentiveness to the Spirit of God before, during, and after a "welcoming" vote is important. With each step along the way, new inSights
te new questions and challenges. on to examine long-held be-_ f~&,consider information perunknown,
people will the growing pains and ()~coming increasingly , gay, and bisexual
pastor of Colgational Church, captures the ad)
venturouslcl1aractlt of a welcoming pro-
demanding, and conflict but it was a l'i?F1 C-Ulole experience of the 'VE:~ent of the Holy Spirit in , Do it with care, and
e that it isn't just a matter of taking a vote and being done with it. It will change you and the complexion of your church -but it will be change toward wholeness and truth.3
The welcoming process, as witnessed to by many congregations, can be an adventure of faith which puts us deeper in touch with the workings of the Holy Spirit in our personal and communal lives. Adventure, anyone? ....
Footnotes 1, 2, and 3 are from UPDATE '91 (A report from thirty-two ONA congregations about studying, declaring and living an Open and Affirming commitment), ONA Program, United Church Coalition for Lesbian/Gay Concerns, June 1991. UPDATE '93 will appear in the summer of 1993.
Ann B. Day is an ordained minister in the United Church of Christ. She is a member of United Congregational Church, Worcester, MA, an ONA congregation. As Open and Affirming Program
Coordinator for the United Church Coalition for Lesbian/Gay Concerns, she develops resources, leads educational events and consults with local churches about the ONA process.
21
eJIow. 'W~IlIle 'We?~
1J1f,~
Directions:
As you respond to each of these questions, quickly visualize each situation and give your initial,
emotional response. This is confidential; you need only share what you wish with others.
~
~
~~ ...... ~ ~
~
~~ ~
~ 'ff~ ~0.f2 ~0.f2 ~0.f2 !§ ~§ How comfortable do you feel when . .. ~§ S?§ '""s ~§
1 ) A friend who is a member of another church asks why your 0 0 0 0 church "Iets gays in?"
2) An AIDS support group is scheduled to meet in the preschool 0 0 0 classroom?
3) The word "bisexual" is said during the sermon? 0 0 0
4) Two men in the pew in front of you are holding hands? 0 0 0 0
5) A lesbian greets you with a hug before worship? 0 0 0 0
6) A man kisses you during the "passing of the peace?" 0 0 0
7) A lesbian is trying to make eye contact with you during Bible 0 0 0 0 study?
8) Two men dance together at a church function? 0 0 0
9) A man "in drag" sits down in the pew in beside you? 0 0 0 0
10) A gay man and a lesbian volunteer to be the youth group 0 0 0 leaders?
11) Two women have their picture taken together for the church 0 0 0 0 directory?
12) Two men engage in flamboyant conversation (are "camping 0 0 0 it up") during the coffee hour after worship?
13) A woman comes to worship wearing black leather pants and 0 0 0 0 jacket?
14) You are asked to take communion to a person with AIDS at 0 0 0 his home?
15) A lesbian is interviewed as a candidate to become your 0 0 0 pastor?
16) A gay men's chorus is invited to sing during your worship? 0 0 0 0
17) Someone suggests that your church school class have a 0 0 0 0 series on bisexuality?
18) Someone designs a banner with a gay/lesbian theme to 0 0 0 hang in your sanctuary?
19) A new hymn in worship includes the words "gay and lesbi-0 0 0 0 an?"
20) A lesbian couple invites you to their anniversary party at a 0 0 0 0 well-known local restaurant?
21) You are asked to distribute flyers in your neighborhood 0 0 0 0 publicizing a study series on racism, sexism, and heterosexism?
22) Two men ask to have a covenant service at your church? 0 0 0 0
23) The morning newspaper has a front-page picture of your 0 0 0 0 church's banner in the gay/lesbian pride parade?
24) A lesbian is nominated to head your church council or 0 0 0 0 session?
25) The children's sermon mentions gay men and lesbians? 0 0 0 0
Open Hands
0
0
0
0
0
0
0
0
0
22
WelcoR1i
)ng'~Uigrims 1-i9me "" ..,,·i: v.I,,:, :1t:{{.1t/w Mother and Father of us all, thank you for a church that welcomes me as I am. There's something verY.,comf{)rtable and comforting ..., " about being in our san<;tl;J arY~ Watching the deacons set up for C~romunion is like watching farilil~Y' rnetnbers se·t the table for midday Sunday dinner athome. The familiarity of the candles, the cup and the bread,,, th~~' flowers A all offer a sense of home. Dear God, beingllfyvith yq:~l) is You, the forgiving' father' who welcomes me\at the door ~i~h' a hug. You, the nurturing ~other ,'0 it who holds rf1:i on~er lap and rocks mefilenfly to sleep. I feel safe. I feel as if t Thank you; I pray for lesbiaQ} throughout the C~, ~i'Eh Who need such a mifil~t,,"' pf~, eC5mpassion, , support, ana a'diY'oc but mostly get rejection'i~:nd isolafi'on.
er 1993 23
WELCOMING
PROCESS RESOURCES
The process of becoming a welcoming congregation usually includes a time of study and discussion within the local church. There is no definitive gUide or step-by-step process that your church should undertake. The process in each congregation is different -depending upon the history, structure, theology, and style of ministry of your church.
In order to help you tailor the educational plan for your local church, we offer a variety of resources which other congregations have used.
How Would You Respond? Many churches feel they are welcoming and don't understand why there is a need for an aNA statement. This paper contains responses to that "why" from UCC people of all sexual orientations. $1.
Open and Affirming: An Ongoing Process. Notes on how to get aNA started and keep it going in your church. $1.
Update '91 -Open and Affirming Churches in the UCC. A report from 32 aNA congregations about studying, declaring, and living an Open and Affirming Commitment. $2.
What Is an 'Open and Affirming' Church? Statement by the United Church Coalition for Lesbian/ Gay Concerns on what it means to be an "aNA" congregation. $1.
Why Do We Have to Do This? A member of one aNA church shares numerous reasons why congregations should declare themselves "aNA". $2.
More Light Churches Resource Packet. Includes a draft mission statement; ML brochure; article on "What More light Churches Can Do"; sample ML statements, case studies; 1978 background paper on "The Church and Homosexuality"; 1985 RTC Decision against Westminster (Buffalo); quotes from the Book of Order; reference list; study guides; "Breaking the Silence." $16.
More Light Churches Network brochure, January 1993. Describes the network structure and defines what a ML congregation is, and how a congregation can become one. Free.
A Call to Dialog. 10 pp. Lutherans Concerned's position paper and discussion of homosexuality. $1.50.
Plan of Action. 20 pp. Description of the RIC Program for use by Lutherans Concerned chapters and individuals interested in working to develop RIC congregations. $2.
Reconciled in Christ, Now Is the Time. Pamphlet. Introduces the RIC Program. $.10.
A Biblical Basis for Reconciling Ministries. (Resource Paper # 1) 2 pp. Reprint of article by Dr. Joseph Webber from the first issue of MannaJor the Journey (now Open Hands). Single copy free with SASE; multiple copies $.10.
Homosexuality and the Church: A Select Bibliography. (Resource Paper #4) 1991. 6 pp. Annotated bibliography of books for studying lesbian/ gay concerns in Christian context. A few titles given under 16 different topics. Single copy free with SASE; multiple copies $.25.
How to Become a Reconciling Congregation. (Resource Paper #2) 4 pp. Introduces Reconciling Congregation Program and process of becoming an RC. Single copy free with SASE: multiple copies $.20.
Why Become a Reconciling Congregation? (Resource Paper #3) 4 pp. Provides rationale for becoming an RC. Single copy free with SASE; multiple copies $.20.
STUDY RESOURCES
And God Loves Each One: A Resource for Dialogue about the Church and Homosexuality. Ann Thompson Cook and the Task Force on Reconciliation of Dumbarton UMC, 1988, 20 pp. An honest and friendly booklet that answers a Christian's basic questions about homosexuality. Ideal resources for individuals or groups beginning to explore lesbian/gay concerns. Two-session leader's guide available. $4.95; 10+ copies $3. Add 15% postage/handling. From RCP, 3801 N. Keeler Avenue, Chicago, IL60641.
Beyond Heterosexism. Sourceletter published six times/yr. Includes articles, suggestions for children, youth and adult study, liturgies and more -all based on seasons of Christian year and inclusive language lectionary. $18/year. (Colorado residents add 6.8% tax). From AlterVisions, PO Box 2374, Boulder, CO 80306. 303/ 666-8322.
Breaking the Silence, Overcoming the Fear: Homophobia Education. Articles on clarifying the problem, biblical/theological perspectives, models for homophobia education. Guidelines for homophobia education events. Bibliography. 71 pp. $4. Order from Presbyterian Publishing House, 100 Witherspoon Street, Louisville, KY 40202-1396.800/ 227-2872.
Open Hands 24
Homophobia Be Cured? by Bruce Hilton. Nashville: Abingdon ess, 1992, 128 pp. United Methodist provides basic informal"! for compassionate response to homosexuality. Deals some
speCific United Methodist concerns. In question-and-anr format. Good for group or individual reflection. $lO.95. ians and Homosexuality. The Other Side. Evangelicals espouse er acceptance oflesbians and gay men. Reprint of articles by .a Scanzoni, Mark Olson, John Alexander, and others. $5; 3.50; lOO+ $2.50. From The Other Side, 300 W. Apsley
eet, Philadelphia, PA 19144. 215/849-2178.
rso
ns. iful Inquiry: Exploring Christian Responses to Homosexual Minnesota Annual Conference (UMC) Task Force to ~. Ministries with and for Homosexual Persons. 1992.58 pp. -session curriculum: 1) Talking about sexuality in church; 2) mg in someone else's shoes; 3) Sexual orientation;'4) Interng scripture; 5) Examining homophobia; 6) Models for
try. $5 from Minnesota Annual Conference, 122 W. Franklin Minneapolis, MN 55404. 612/870-0058.
.\1y Hand by Patricia Ann Meyers for the Task Force on nciling Congregations/Conference of the Oregon-Idaho 'erence, UMC. 1990, 68 pp. Practical, five-session study
for congregations and groups investigating reconciling stries. $5 plus 15% postage/ handling. From RCP, 380l N. er Avenue, Chicago, IL 6064l.
-.1-tobia is a Social Disease. Mary Jo Osterman and the Kinheart am On Sexuality and Homophobia, 1987. 45 pp. Explores ature and cycle of homophobic oppression and offers nmg suggestions for gay/lesbian/bisexual persons and hetxual persons alike to work on breaking down the walls of
.95. (Colorado residents add 6.8% tax). From AlterVisions, x 2374, Boulder, CO 80306.303/666-8322. )..'Uality and the Church by James B. Nelson. Lutherans erned. lO pp. Reprint of article from Theological Markings . from LC/NA, P.O. Box lO461, Fort Dearborn Station,
o. IL 6061O-046l. sexuality A Sin? Parents and Friends of Lesbians and 23 pp. Catholic, Jewish, and Protestant theologians speak ri~atively about what the scriptures do and don't say about sexuality. Question-and-answer format. $.75 each; lOO+
.60. From PFLAG, p.o. Box 27605, Washington, DC --605. 202/ 638-4200.
HCrylOSexual My Neighbor? by Letha Scanzoni &. Virginia _~!nIlenkott. San Francisco: Harper &. Row, 1978. Excellent introto the concerns of lesbians and gay men and the d".3llenge for ministry to this marginalized group. Free study lO for book and study guide) prepared by New Hamp47. Conference, UCC, p.o. Box 465, Concord,NH 03302. 605/
.
~ Silence Breaks: Toward a Pastoral Understanding ofHomolity. Six-part study guide. $2.95 (#69-7075). Companion (IIAV-7075 ): $7.50 rental. From ELCA Distribution Service, x 1209, Minneapolis, MN 55440. 800/328-4648; 800/
53. rIssues Concerning Homosexuality. $2. (#69-5326). From 0 ', Distribution Service, p.o. Box 1209, Minneapolis, MN ~:I. 800/328-4648; 800/752-8153. (MN). Guide for Study of Issues Concerning Homosexuality. Free. -·3082). From ELCA Distribution Service, p.o. Box 1209, eapolis, MN 55440. 800/328-4648; 800/752-8153. (MN).
r 1993
Welcoming Congregation Program Manual. Unitarian/ Universalist Association Office for Lesbian/Gay Concerns, 1990. Comprehensive resource book with introductory information for UUA congregations, outlines of workshops, and other program ideas for local congregations. $24.95 + $2.50 handling from UUA Bookstore, 25 Beacon St., Boston, MA 02108. 617/742-2lO0 x lO1.
Where Do We Go From Here?Open and Affirming Task Team of the Massachusetts Conference, UCC . Six-week study packet. Covers gay/ lesbian issues in the UCC, homophobia, homosexuality, and the messages of Scripture. $12 (check payable to "MACUCC"). From ONA Resources, p.o. Box 403, Holden, MA 0l520.
West Hollywood Presbyterian Audio-Cassette Series. Includes speeches by John Boswell, George Edwards, Chris Glaser, Dick Hasbany, Brian McNaught, John McNeill, Virginia Mollenkott, James Nelson, John Spong, Robin Scroggs. Order from: West Hollywood Presbyterian Church, 7350 West Sunset Blvd, Hollywood, CA 90046.213/874-6646.
Who's Going to Birth This Baby? Sermon by Rev. Jane Spahr (November, 1992) at Downtown United Presbyterian. Rev. Spahr's response to the PermanentJudicial Commission provides words of hope and inspiration. $2.00 plus handling. Order from: That All May Freely Serve, c/ o Downtown United Presbyterian Church, 121 North Fitzhugh St., Rochester, NY 14614. 716/ 325-4000.
BACK ISSUES OF OPEN HANDS
Back issues of Open Hands provide a solid foundation for group or individual study of lesbian/ gay /bis~xual concerns in the church. Each issue of Open Hands explores a different theme. The following
back issues are available from: Open Hands, 380l N. Keeler Avenue, Chicago, IL 60641. Single copies $5; lO+ $3 each. "Be Ye Reconciled" (Summer 1985) "A Matter ofJustice" (Winter 1986) "Our Families" (Spring 1986) "Our Churches' Policies" (Summer 1986) "Images of Healing" (Fall 1986) "Minorities within a Minority" (Spring 1987) "Sexual Violence: Unlocking the Silence" (Fall 1987) "Building Reconciling Ministries" (Spring 1988) "Living and Loving with AIDS" (Summer 1988) "Sexual Ethics: Exploring the Questions" (Winter 1989) "Called to Create: Lesbians &: Gay Men in the Religious Arts" (Spring 1989) "In, Out, or In Between: The Closet Dilemma" (Summer 1989) "Images of Family" (Fall 1989) "Growing in Faith: The Lesbian/ Gay Christian Movement" (Winter 1990) 'Journeys Toward Recovery and Wholeness" (Spring 1990) "Confronted By Love: The 'Holy Union' Controversy" (Fall 1990) "Youth and Sexual Identity: New Vistas" (Winter 1991) "Living as God's Creation: Lesbian/ Gay Reflections on Theology (Spring 1991) "Celebrating our Sisters and Neighbors: The Lesbian Spirit" (Summer 1991) "Bisexuality: Perceptions &: Realities" (Fall 1991) "Creating Alliances: Lesbian/ Gay, Bisexual, and Heterosexual Persons Working Together for Change" (Winter 1992) "Living God's Call: Lesbians, Gay Men, and Bisexuals in Ministry" (Spring 1992) "Our Spirituality: How Sexual Expression and Sexual Oppression Shape It" (Summer 1992) "Aging and Integrity" (Fall 1992)
25
VIDEOTAPES
An Unexpected Journey. Parents and Friends of Lesbians and Gays-Denver, 1992. 29 mins. Shows families dealing with the "coming out". of loved ones; the pain of lesbians, gay men, and their family members, as well as the joy of reconciliation. Purchase: $30. From PFLAG-Denver, P.O. Box 18901, Denver, CO 80218. 303/333-0286.
A Time for Caring: A Pastoral Approach to Persons with AIDS, The Lazarus Project, 1989. 37 mins. Shows how West Hollywood Presbyterian responded to concerns and needs of PWA'a within their congregation. Study guide. $23. From The Lazarus Project, West Hollywood Presbyterian Church, 7350 West Sunset Blvd, Hollywood, CA 90046.
Be True to Yourself. 21st Century News, 1991. 28 mins. Interview with Bob &: Rod Jackson-Paris and ten teenagers about growing up gay, self-love, and homophobia. Includes 36-page Educational Strategy and Resource Guide. Purchase: $29.95 + $3 postage. From 21 Century News, inc. 1880 E. River Road, #310, Tucson, AZ 85718. 602/577-6476.
Casting Out Fear: Reconciling Ministries with Gay/Lesbian United Methodists. Reconciling Congregation Program, 1987. 38 mins. Examines pain and estrangement of gay and lesbian Christians and provides steps that United Methodists are taking to enable ministries of reconciliation among persons of differing sexual orientations. Leader's guide available. Purchase: $50; Rental: $20. From RCP, 3801 N. Keeler Avenue, Chicago, IL 60641. 312/736-5526.
Choosing Children. Cambridge Documentary Films, Inc., 1984.45 mins. Looks into issues faced by women who become parents after coming out as lesbians. Reflects the variety of ways that lesbians are becoming parents and raising children through focUSing on six families from diverse racial and ethnic backgrounds. Study gUide available. Purchase: $139; rental: $65. From Cambridge Documentary Films, P.O. Box 385, Cambridge, MA 02139. 617/354-3677.
Journey of the Heart, ECUFlLM, 1992. 58 mins. Focuses on racism and homophobia as obstacles on the spiritual journey and enables us to face our fears, be transformed, and find freedom. Features the Riverside Church in NYC and the Downtown United Presbyterian Church, Rochester, NY. $39.95. From ECUFILM, 810 12th Avenue, South, Nashville, TN 37203. 800/ 251-4091.
Listening, Learning, LOving, Parents and Friends of Lesbians and GaysDetroit, 1989. 30 mins. A look at the "coming out process from the viewpoint of parents, as well as discussion on the "coming out" process of parents. Talks of the difficulties encountered during these processes as well as newfound relationships which develop. Purchase: $17. From PFLAG-Detroit, p.o. Box 145, Farmington, MI 48332. 313/478-8408.
Maybe We're Talking About a Different God: The Church & Homosexuality. Produced by John Ankele and Ann Mackson, 1992. 29 mins. Features Jane Spahr. Coni Staff and members of the Downtown United Presbyterian Church as they experience homophobia in the denomination as a result of Spahr's call to be co-pastor at DUPC Affirms the celebrative lives of gay/lesbian persons and calls the church to be the inclusive community of faith for all God's children. $22.35. From Leonardo's Children, 26 Newport Bridge Road, Warwick, NY 10990.
More Light Churches: Obedience, Ministry, Justice. 1989. 27 mins. DeSigned for initiating and directing discussions in churches which are thinking about making a More Light commitment. Study guide. $25. From More Light Churches Network, c/o Mark A Palermo, 600 West Fullerton Parkway, Chicago, IL 60614-2690.
No Need to Repent. Ann Alter, 1989. 27 mins. A glimpse into the life of Rev. Jan Griesinger and how she has integrated her ministry, her politics, and her personal life as an ordained United Church of Christ minister, active feminist, and an out lesbian. Purchase: $225; rental: $75 + $15 shipping. From Women Make Movies, 225 Lafayette Street, New York, NY 10012. 212/925-0606.
On Being Gay. TRB Productions, 1988. 80 mins. A conversation with Brian McNaught, speaking about what his gayness has meant to him. Helpful for beginning to explore issues related to homosexuality. Purchase: $39.95 + $3 shipping. From TRB Productions, P.O. Box 2362, Boston, MA 02107. 617/236-7800 (Ron).
Open and Affirming: AJourney of Faith, Easy Brothers Video Productions, 1992. 53 mins. The story of three United Church of Christ congregations becoming "Open and Affirming," answering questions such as "Why make such a statement?" and "What are the biblical foundations for this ministry?" Purchase: $25. From ONAVideo Resources, UCBHM/ DAMA, 700 Prospect Avenue, Cleveland, OH 44115-1100.
Parents Come Out. Parents and Friends of Lesbians and Gays. 27 mins. Purchase: $25. From: PFLAG, P.O. Box 27605, Washington, DC 200287605. 202/638-4200.
Pink Triangles. Cambridge Documentary Films, Inc., 1983. 35 mins. Examines homophobia and the nature of discrimination and oppression through historical and contemporary patterns of persecution. Includes discussions with health care providers, parents and educators. Study guide available. Purchase: $300; rental: $50. From Cambridge Documentary Films, p.o. Box 385, Cambridge, MA 02139.617/ 354-3677.
Reconciling. St. Francis in the Foothills UMC, 1991. 25 mins. Tells the story of this congregation becoming a Reconciling Congregation and what that has meant to their church family. Purchase: $20. From Jon Stetson, St. Francis in the Foothills,4625 E. River Road, Tucson, AZ 85718.602/ 299-9063.
Reunion. One Family Overcomes Religious Homophobia. 21st Century News, 1992. The Rev. Carter Heyward, a lesbian and ordained Episcopal priest, and her family share their stories of reconciliation. Purchase: $19.95 + $3 shipping. From 21st Century News, 1880 E. River Road, #210, Tucson, AZ 85718.602/327-9555.
Scared to Death: Gay Youth Suicide, The Lazarus Project, 1992. 28 mins. Thirty percent of youth suicides in the USA are sexuality-r~lated: deals with various issues and proposes ministry of caring. $23. From The Lazarus Project, West Hollywood Presbyterian Church, 7350 West Sunset Blvd, Hollywood, CA 90046.
Sexual Orientation: Reading Between the Labels. NEWIST, 1991. 29 mins. Provides basic information on sexual orientation as it relates to youth; gives a firsthand view of what lesbian, gay, and bisexual youth experience in growing up. Study gUide available . Purchase: $195; rental: $50 + $2.75 shipping. From NEWIST/CESA #7, IS 1110, University of Wisconsin, Green Bay, WI 54311. 414/465-2599.
Sticks, Stones and Stereotypes. Equity Institute, 1988. 30 mins. Videocurriculum module deSigned for use with youth. Developed to give young people an understanding and appreciation of difference through focusing on name calling and viewing homophobia as it relates to other oppressions. Includes a Curriculum Resource Guide (in English and in Spanish) to facilitate discussion and provide accurate information. Purchase $325 + $6 shipping: 48-hour preview: $25 + $6 shipping. Resource Guide only: $20 + $2.50 shipping. From Equity Institute, 6400 Hollis, # 15, Emeryville, CA 94608. 510/658-4577.
What's Religion Got to Do With Sex?EcuFilm, 27 mins. From Questions oj Faith III series. Addresses the Judeo-Christian perspective on sexuality, ministry to nontraditional relationships, and responses to homosexuality. Study guide available. ·From EcuFilm, 810 Twelfth Avenue S., Nashville, TN 37203. 800/251-4091; 615/242-6277 (TN).
Open Hands 26
ote
Marks New Era for .an and Gay Christians o'---J edQe Cheny ooded with emotions when\: of the National Council of "' ..~_.. ~.'-s ,~CC) meeting in Cleveland !TIber. 1 feel anger and sorrow 'CC board members, fearful 'CC would be destroyed by connection to openly lesbi,. Christians, voted 90-81 to ..e-yer status to the Universal -=--:.,. ~.lipof Metropolitan Community _~-:-.=mes (CFMCC). 1 feel joy and pride after the vote, lesbian/gay afChristian groups jOined with
C leaders and seized control of meeting to tell our stories.
ler to get into heaven than to observer at the NCC ," said . ancy Wilson, UFMCC Chief ... -...........·-:al Officer, who, when invited after the vote, added that the reached "an all-time low" in n-year relationship with .\ 'ilson concluded by leading _ for Our Lives" as protestors r.ners and lined up at the mi~--~""es. For the next hour, we took ating our personal struggles gotry in the Church. The 'ere men and women of variand ethnic backgrounds. They _~-........'-" national leaders of UFMCC zen lesbian/gay caucuses, many
minations in the NCC. abounded in the events sur...
the vote. UFMCC requested tatus not to provoke a conut in order to let go of our to have the NCC affirm the -. "_·""'ous 1982 decision of its MemCommittee that UFMCC was for membership. Observer stah is held by Muslim and Jewps and the Unitarian Universociation, confers only the nity to attend meetings and 'nh the chair's permission. By ng official observers, we ex-
r 1993
pected to formalize the status that UFMCC has enjoyed for the last decade. UFMCC representatives have attended all NCC General Board meetings since 1982 as "visitors," a category with no official standing; we have spoken at those meetings and participated fully in some NCC program units.
Thus there was a surreal quality to the fear provoked by our observer status request. Behind the scenes, NCC leaders talked with us at length about withdrawing our request. On the floor of the meeting, the NCC Membership Committee recommended taking no action because "the very existence of our forty-year ecumenical partnership is at stake." Our supporters moved to grant UFMCC "the privileges but not the title" of observer status, causing the lesbian and gay group at the visitor's table to laugh in disbelief: "The status that dare not speak its name?"
"The status that dare not speak its name7"
The four hours of debate on UFMCC observer status comprised the most extensive and honest discussion of homosexuality ever held by the NCC. The basic objection was voiced clearly by Very Rev. Leonid Kishkovsky of the Orthodox Church in America: "Even observer status, the lowest category of participation, implicitly signifies approval of the (homosexual) lifestyle."
Artticipating Orthodox opposition to observer status, the NCC instituted a new procedure for denominations to register official dissent from an NCC General Board action. Ironically; official dissent ended up being registered by UFMCC supporters: the United Church of Christ, United Methodist Church, and Swedenborgian Church.
The vote has continued to stir controversy in at least two NCC member denominations. The national board of Integrity mounted a campaign within the Episcopal Church calling for the replacement of Rev. William Norgren as ecumenical officer and four other delegates who voted against observer status. In response, Presiding Bishop Edmond Browning and Ms. Pamela Chinnis, president of the House of Deputies, sent a letter to NCC General Secretary Joan Campbell "to register in a formal way that, had we been in attendance, we would have spoken in favor of and voted for the granting of observer status to UFMCC".
UCC delegates voted unanimously in favor of observer status, but some members want further action. They distributed an information packet on the observer status vote to the 500 attendees of a UCC pastors conference in Florida inJanuary. The title page quotes UCC President Paul Sherry's words during the NCC debate: "Unity without integrity is no unity at all." Then it states, "Great words, Paul! Are they deserving of decisive action ... or more words?" The packet discusses possible UCC responses, including withdrawing money from the NCC.
For UFMCC, the months since the vote have been a time of deep reflection and discussion about our relationship with the NCC. Our long-term vision remains the same: We do not need NCC approval, but NCC members need to hear of God's activity in our midst. We must witness to all people -including church authorities -who have not yet heard the good news that God loves everyone, regardless of sexual orientation. We will not go away.
UFMCC's approach will become much more pro-active. We are determined to set the terms and tone for our interaction with the NCC and its members. We claim God's promise as spoken by the prophet Hosea: "1 will show mercy to those who were called 'Unloved,' and to those who were called 'Not-My-People' I will say, "You are my people."
Rev. Kittredge Cherry is Field Director of Ecumenical Witness and Ministry for the Universal Fellowship of Metropolitan Community Churches, a denomination of the lesbian and gay community, open to all, with 265 churches in 17 countries .
27
Welcome New Congregations
In this inaugural issue of our ecumenical Open Hands we continue our tradition of introducing congregations that have recently joined the movement -now broadening to include those in our different denominations. Here are introductions to new Open and Affirming and Reconciling Congregations.
Fair Oaks UMC Fair Oaks, California
Fair Oaks UMC is located in a suburb of Sacramento, which is perceived as an affluent community, although in actuality it is a mixture of persons with wealth and others close to poverty. The community reflects the mindset of a state capital -bureaucratic and conservative. The congregation of about 300 members was established on its current five-acre site in the 1950s.
The congregation has a strong tradition of living out the Gospel in its community. In recent years the congregation has focused on "looking for healing ways to relate to our community," notes Pastor Steven Smith. A counseling center, "A Healing Place," has been established. Its symbol is a Native American medicine bundle. Other ministries include making quilts for homeless persons and taking birthday cakes to children at the juvenile hall.
First Congregational, UCC Williamstown, Massachusetts
Pastor Arnold Thomas describes this 400-member congregation as one that is "trying its best to address the hard challenges of being the church in the world today -moVing beyond its own immediate comforts to minister with others." This commitment is lived out locally and globally through a variety of mission programs. In its immediate community, the congregation supports Habitat for Humanity, food pantries, educational opportunities for ethnic minority persons, women's shelters and numerous other projects. Its involvement in the wider world includes an annual local church delegation exchange with a congregation in the Ukraine through the Bridges for Peace program. First Congregational is also in the process of establishing relationships with Hungarian Reformed churches in Romania as well as partnerships with urban congregations in the u.s.
First Congregational, UCC Vancouver, Washington
This 102-year old congregation is the only UCC church in Vancouver, on the outskirts of Portland. Pastor Farley Maxwell says that the church has "a history of being open to a wide range of concerns and a willingness to discuss and act on new ideas." Hunger, housing and sexual abuse are among the community concerns addressed by funds and volunteers from this 245member church.
As a result of its ONA study, the congregation now sponsors and provides meeting space for a chapter of Parents and Friends of lesbians and Gays (P-FlAG).
Holy Trinity UMC Danvers, Massachusetts
The slogan of this 600-member congregation is "A Fellowship of Concern." Reflective of this, the congregation's ministries feature a large number of small group activities. Their strong commitment to social concerns.includes sponsoring a young Palestinian in college, a sister relationship with an African-American congregation, and involvement in a local housing partnership. Holy Trinity's strong church school and music (five choirs) programs are supplemented by several Bible study and prayer groups. An Affirmation group was formed five years ago as a support group for lesbian and gay members and their families and friends.
Although the vote to become an RC last November is only one step on the journey, there have been positive results already, notes Pastor Bob Hannum. A visitor who came because of the vote on the following Sunday is now attending regularly, along with several other new persons.
Mayflower Community Congregational, UCC Minneapolis, Minnesota
A metropolitan congregation of 350 urban and suburban households, Mayflower will soon celebrate a merger with Faith United Church of Christ. Strengthened in numbers and spirit, the congregation will continue its ministries which include partnership with a local African-American congregation, a nursery school and dining program for seniors.
Rev. Bud Friend-Jones says, "We're a 'regular' church .. . and part of being a regular church is being Open and Affirming." To get the word out about gay, lesbian and bisexual issues, the church maintains a prominent resource table and has produced a reader's theater production called "Mayflower Voices" which shares life experiences of gay, lesbian and bisexual people. An ONA Committee is currently forming and will help create new ONA programs and outreach.
Milwaukie UCC Milwaukie, Oregon
In its mission statement, Milwaukie uec declares, "We open our hearts and minds to the gUidance of the Holy Spirit to grant our church the vision and courage to meet the needs of people in a changing world." Rev. Art Buck speaks enthusiastically about the church's efforts to meet needs generated by the AIDS pandemic. The congregation is working with sister churches to open the first Assisted living Facility for parents living with AIDS while raising minor dependent children. Related ministries include offering worship services for healing and assisting families in making panels for the AIDS Quilt.
A congregation willing to share its information and experiences with other churches, Milwaukie U CC is also committed to furthering its own education on "political issues that involve hate attacks and hate crimes, the oppression and restriction of the rights of All people, and issues affecting older adults."
Open Hands 28
Partview Congregational, UCC
rado
Parkview Congregational was ed in 1960, Aurora's popula20,000. Today, due to boundes and growth in the Denver nearer 250,000. According to -h Hyde, that hasn't changed -egation's commitment to be ~---·-lty oriented" -it's just a bigc!1ge. The church supports 10rams concerned with mental naway youth, senior day care,
..Iter for battered women. .y, in response to passage of s "Amendment 2," this conn
joined three other UCC in placing an ad in the local
message to the gay, lesbian xual community was simple: ,rou and welcome you to our
and stand with you in the ustice. Rev. Hyde reports, ''The --.....~... <"o was wonderful."
Congregational, UCC
'ashington
ed in 1899, Pilgrim Congrehas a long history of serving ounding community. The 120church
houses and adminisPilgrim Referral Center which ersons with food, shelter, and eds.
rding to the pastor, Randall -the church has been engaged ian/ gay issues since the late T"here has been a steady nurturime so that when we took the te, the church had been pracfor eight years. Still, we felt we
o go on the record with our :nent," said Rev. Mullins.
Second Church in Newton, UCC
ewton, Massachusetts
:owing suburban congregation members, Second Church mainstrong mission outreach through ancial support and personal inrnent of its members. There is a ng sense of the importance of ers' participation in local com, concerns. Believing that it is rtant for a pastor to model such
.ter 1993
involvement, Rev. Mal Bertram serves on the local Crime Commission and the Comprehensive Health Education Curriculum Task Force which is developing sex education materials for the Newton schools. The congregation reaches out to the community in worship as well. It was instrumental in creating the area's annual Interfaith Thanksgiving service in 1992 and hosted the 25th celebration in honor of Martin Luther King, Jr.
University Park UMC
Portland, Oregon
Now in its 103rd year, University Park is implementing a new five-year vision statement which strives to be "more inclusive and a vital presence in the community." Becoming a Reconciling Congregation was another step toward inclusiveness for this congregation with members ranging in age from infancy to 97 years, of diverse racial backgrounds, and of differing physical abilities. University Park's trademark, notes Pastor Karen Crooch, is that it is a "warm, loving, open congregation."
University Park's 105 members are engaged in an active community ministry, housing a "meals on wheels" program, scouting, and several twelve-step groups. Several members work at a local homeless shelter.
Wesley Foundation serving UCLA
Los Angeles, California
Although some UMC congregations which are related to campus ministries have voted to become RCs, Wesley Foundation serving UCLA is the first UMC campus ministry to become a "Reconciling Ministry." A subcommittee of the Wesley Board drafted a "Covenant of Reconciliation" which was reviewed and debated at a full Board meeting last October, followed by an
.overwhelmingly supportive vote.
The Wesley Foundation has been serving the UCLA community since 1928. It serves to "present the Gospel of Jesus Christ as relevant to personal crises, academic excellence, social justice and community service."
Lutheran Church Installs Gay Pastor
First United Lutheran Church, an RIC congregation in San Francisco, became the first Lutheran church to install an openly gay pastor, The Rev. Jeff Johnson, onJanuary 23.
The congregation installed Johnson, recognizing that they risked expulSion from the Evangelical Lutheran Church in America (ELCA). First United and St. Francis Lutheran, also in San Francisco, were suspended for five years by the ELCA inJllly, 1990, after First United ordained Johnson as assistant pastor and St. Francis ordained Ruth Frost and Phyllis Zillhart, a lesbian couple, as assistant pastors (see Open Hands ,Winter and Summer 1990).
The intent of the five-year suspension of First United and St. Francis was to give the denomination and the congregation time for further study. If, at that time, the denomination has not changed its policies or the congregations have not rescinded their actions, then the congregations would be permanently expelled from the denomination.
First United congregation president, Laura Smith, was quoted as saying, "We considered the possibility of expulsion when we had our congregational meeting to vote on this. After the long process that we had to go through, we decided that Jeff was qualified and matched what our community was needing as a spiritual leader. We would like to stay affiliated with the larger church body, but if we can't follow what our Christian belief is with them, then we need to follow it without them."
Johnson expressed his pride in the congregation's stand "to be part of a community that would risk its connection and its life to stand with an oppressed people."
Presbyterian Church Hires Spahr as Evangelist
Downtown United Presbyterian Church, a More Light congregation in Rochester, countered its denomination's rejection of its call to Janie Spahr as a pastor (see Open Hands, Fall 1992) by
29
MORE LIGHT CHURCHES ANNUAL CONFERENCE
T~~~~?~~~~:::~::::t:hurCh
six other Presbyterian worshipping communities across the country were planning to express their solidarity by participating in a common "Service of Worship for Empowerment" on or about that day.
Contributions to support 'That All May Freely Serve" can be made to DUPC, 121 N. Fitzhugh Street, Rochester, NY 146l4.
UMs Call to Move General Conference from Colorado
FollOWing Colorado's passage of Amendment 2, (barring the state from adopting civil rights protections for lesbians and gays and rescinding such laws already in place), in November hiring her for a new mission project. Under the project, "That All May Freely Serve," Spahr will speak with Presbyterian groups around the country over the next three months regarding ordination of lesbians and gay men. The project is intended to bring pressure upon the Presbyterian Church's June 1993 General Assembly to change official policy on ordination. The congregation's hope is that the General Assembly will make provision to allow it to once again consider calling Spahr as co-pastor.
Downtown Presbyterian commissioned Spahr to this new ministry in a special service on March 6. About forty1992, Colorado United Methodists Against Discrimination was formed to ask the United Methodist Church (UMC) to relocate its 1996 General Conference from Denver. Spearheaded by the pastor, members, and friends of St. Paul's UMC, a Reconciling Congregation in Denver, the group is collecting signatures on petitions from UMs around the country requesting the move of the General Conference. Its action was quickly joined by the Methodist Federation for Social Action. Several other UMC groups including the Board of Directors of the Reconciling Congregation Program also have voted to support this effort.
Letters and resolutions regarding this issue can be directed to the chair of the Commission on the General Conference, John J. Thomas, P.o. Box 194, Brazil, IN 47834, for consideration at its meeting later this spring. For information on the petition drive and related activities, contact the Rev. Toni Cook at St. Paul's UMC, 303/832-4929 . ....
YOUTH EMPOWERMENT SPEAKOUT for lesbian, gay, and bisexual youth: Saturday. Youth create their own national agenda. Call Jenie Hall at the American Friends Service Committee, 215/241-7133, or Daena Peterson at the LA Gay & Lesbian Community Services Center, 213/993-7458.
Open Hands 30
da.
LIST OF WELCOMING CHURCHES
nce 1978, 291 More Light (Presbyterian), Open :\ffirming (Disciples of Christ and United Church Cr.nst), Reconciled in Christ (Lutheran), and (,!"Iciling (United Methodist) congregations have
ly declared that they welcome all persons, dmg lesbians and gay men. These "welcoming" ~hes are in 34 states, the District of Columbia, and
Following is a complete list of the congregations, alphabetically by state and city. The affiliation of each congregation is designated by the following codes:
ML
More Light (Presbyterian)
ONA
Open and Affirming (United Church of Christ)
O&A
Open and Affirming (Disciples)
RIC
Reconciled in Christ (Lutheran)
RC
Reconciling Congregation (United Methodist)
e Foothills UMC (RC)
r
egational (ONA) 'C (RC) na Congregational (ONA) the Good Shepherd Luth. (RIC) Park
~,,,,. Presbyterian (ML)
Church of Belmont (ONA) rd of the Hills (RIC)
e,e... eley & Richmond Intercity . istry (O&A)
,'s Presbyterian (ML) erd of the Hills Lutheran (RIC) UMC (RC)
:ersity Christian Church (O&A) ~.. .'ersity Lutheran Chapel (RIC)
-':.ad
Congregational (ONA)
,........~s
~::;r Oaks UMC (RC)
.
Presbyterian
(ML) regational UCC (ONA) cod Cong oUCC (ONA) University (ML,RC) .....iey Foundation UCLA (RC) its~re UMC (RC) CIty 5t Andrews Presbyterian (ML) sto lege Avenue Congo (ONA)
,ark
Iy Redeemer Lutheran (RIC)
'mter 1993
North Hollywood
St. Matthew's Lutheran (RIC)
I Oakland
Faith Lutheran (RIC)
Lutheran Peace Fellowship (RIC)
Montclair Presbyterian (ML)
Peace UCC (ONA)
St. Paul Lutheran (RIC)
Palo Alto
Covenant Presbyterian (ML) First Evangelical Lutheran (RIC) First Presbyterian (ML) University Lutheran (RIC)
Richmond
Grace Lutheran (RIC)
Sacramento
Luth. Church of Our Redeemer (RIC)
San Diego
First Lutheran (RIC)
San Francisco
Bethany UMC (RC)
Calvary UMC (RC)
Christ Church Lutheran (RIC)
First Congregational UCC (ONA)
First St. John's UMC (RC)
Hamilton UMC (RC)
Noe Valley Ministry (ML)
Seventh Avenue Presbyterian (ML)
St. Francis Lutheran (RIC)
St. John's UCC (ONA)
St. Mark's Lutheran (RIC)
St. Paulus Lutheran (RIC)
Trinity UMC (RC)
SanJose
Christ the Good Shepherd Luth. (RIC) First Christian Church (O&A)
San Mateo
CollegeHeights UCC (ONA)
San Rafael
Faith Lutheran (RIC) Christ in Terra Linda (ML)
Santa Barbara
La Mesa Community (ONA)
Santa Monica
Church in Ocean Park (RC)
Sausalito
First Presbyterian (ML)
Sherman Oaks
Luth. Church of the Redeemer (RIC)
Sunnyvale
Congregational Community (ONA) St. John's Lutheran (RIC)
Tiburon
Shepherd of the Hills (RIC) Westminster Presbyterian (ML)
Vacaville
St. Paul's UMC (RC)
West Hollywood
Crescent Heights UMC (RC)
West Hollywood Presbyterian (ML)
COLORADO
Aurora
Parkview Congregational UCC (ONA)
Boulder
First Congregational UCC(ONA)
Denver
Capitol Heights Presbyterian (ML)
Park Hill CongoUCC (ONA)
St. Paul's UMC (RC)
Washington Park UCC (ONA)
Ft. Collins
St. Thomas Univ. Luth. (RIC)
CONNECTICUT
Covent;y
Second Congregational (ONA)
Mansfield Center
First Church of Christ Congo (ONA)
New Haven
Church of Christ in Yale Univ. (ONA) United Church on the Green (ONA)
South Glastonbu;y
Congregational (ONA)
Waterbu;y
South Congregational (ONA)
DELAWARE
Newark
New Ark UCC (ONA)
DISTRICT OF COLUMBIA
Washington D,C.
Augustana Lutheran (RIC)
Christ Lutheran (RIC)
Christ UMC(RC)
Community of Christ Lutheran (RIC)
Dumbarton UMC (RC)
First Congregational (ONA)
First Trinity Lutheran (RIC)
Georgetown Lutheran (RIC)
Reformation Lutheran (RIC)
Westminster Presbyterian(ML)
FLORIDA '
Tallahassee
United Church (ONA)
Tampa
John Calvin Presbyterian (ML) St. Timothy Lutheran (RIC)
GEORGIA
Atlanta
Clifton Presbyterian (ML)
Grant Park-Aldersgate UMC (RC)
HAWAII
Honolulu
Church of the Crossroads (ONA)
Luth. Church of Honolulu (RIC)
ILLINOIS
Carbondale
Church of the Good Shepherd (ONA)
Champaign
McKinley Memorial Presbyterian (ML) St. Andrew's Lutheran (RIC)
Chicago
Albany Park UMC (RC)
Augustana Lutheran (RIC)
Christ the King Lutheran (RIC)
Christ the Mediator Lutheran (RIC)
Holy Trinity Evangelical Luth. (RIC)
Irving Park Christian (O&A)
Irving Park UMC (RC)
Lake View Lutheran (RIC)
Lincoln Park Presbyterian (ML)
Mayfair UMC (RC)
Parish of the Holy Covenant (RC)
Peoples Church (ONA)
Resurrection Lutheran (RIC)
St. PaUl's UCC (ONA)
Trinity Lutheran (RIC)
United Church of Rogers Park (RC)
University Church (ONA, O&A)
Wellington Avenue UCC (ONA)
Evanston
Hemenway UMC (RC)
Wheadon UMC (RC)
Maywood
Maywood House Church (RIC)
Oak Park
Euclid Avenue UMC (RC) Good Shepherd Lutheran (RIC)
Wilmette
First CongoUCC (ONA)
Winfield
Winfield UMC(RC)
INDIANA
Bloomington
Lutheran Campus Ministry (RIC)
Indianapolis
Northeast UCC(ONA)
IOWA
Ames
Lord of Life Lutheran (RIC)
Des Moines
Trinity UMC (RC)
IowaCity
Faith UCC (ONA)
Luth. Campus Ministry, Uof Iowa (RIC)
KANSAS
Kansas City
ecumenikos (ML, ONA, O&A, RC)
LOUISIANA
New Orleans
St. Mark's UMC (RC)
MARYLAND
Baltimore
First & Franklin Presbyterian (ML) St. John's UMC (RC)
31
St. Mark's Lutheran (RIC)
Lanham
Good Samaritan Lutheran (RIC)
Rockville
Rockville Presbyterian (ML)
MASSACHUSETTS
Amherst
First Congregational UCC (ONA)
South Congregational UCC (ONA)
Boston
Church of the Covenant (ONA, ML)
Cambridge
First Church, Congregational (ONA) University Lutheran (RIC)
Danvers
Holy Trinity UMC (RC)
Framingham
Grace UCC (ONA)
Osterville
United Methodist Church (RC)
Roxbury
Church of the United Community (ONA, O&A)
Shrewbury
Mt. Olivet Lutheran (RIC)
Wellesley
Wellesley Congregational (ONA)
Wendell
Wendell Congregational UCC (ONA)
West Newton
Second Church in Newton UCC (ONA)
Williamstown
First CongoUCC(ONA)
Worcester
United Congregational UCC (ONA)
MICHIGAN
Ann Arbor
Churchof the Good Shepherd (ONA)
GuildHouse (O&A)
Lord of Light Lutheran (RIC)
Memorial Christian (O&A)
Northside Presbyterian(ML)
Detroit
Truth Evangelical Lutheran (RIC)
Douglas
Douglas Congregational UCC(ONA)
East Lansing
Ecclesia (O&A)
Kalamazoo
Phoenix Community UCC (ONA)
Ypsilanti
First Congregational UCC (ONA)
MINNESOTA
Edina
Edina Community Lutheran (RIC)
Minneapolis
Community of St. Martin (RIC)
First Congregational (ONA)
Grace University Lutheran (RIC)
Holy Trinity Lutheran (RIC)
Lutheran Campus Ministry (RIC)
Lyndale UCC (ONA)
Mayflower Comm. CongoUCC(ONA)
Our Savior's Lutheran (RIC)
Prospect Park UMC (RC)
Spirit of the Lakes (ONA)
Walker Community UMC(RC)
Wesley UMC (RC)
Northfield
St. Olaf College (RIC)
Robbinsdale
Robbinsdale UCC (ONA)
St. Cloud
Lutheran Campus Ministry (RIC)
St. Paul
St. Paul-Reformation Lutheran(RIC)
Wayzatta
St. Luke Presbyterian (ML)
MISSOURI
Kansas City
KairosUMC (RC)
St. Mark's Lutheran (RIC)
St. Louis
Gibson Heights United (ML)
Springfield
First Congregational (ONA)
University City
Bethel Lutheran(RIC)
NEBRASKA
Omaha
First Lutheran(RIC)
NEW HAMPSHIRE
Plymouth
Plymouth Congregational (ONA)
NEW JERSEY
South Orange
First Presbyterian &Trinity (ML)
Trenton
Prospect Street Presbyterian (ML)
NEW YORK
Brookhaven
Old South Haven Presbyterian (ML)
Buffalo
Westminster Presbyterian (ML)
Churchville
Union Congo UCC (ONA)
Craryville
Craryville UMC (RC)
Dobbs Ferry
South Presbyterian (ML)
Grand Island
Riverside Salem (ONA)
Henrietta
John Calvin Presbyterian (ML)
Marcellus
First Presbyterian (ML)
New York (Brooklyn)
Lafayette Avenue Presbyterian (ML) Park Slope UMC(RC)
New York (Manhattan)
Central Presbyterian (ML)
Church of St. Paul &St. Andrew (RC)
Good Shepherd-Faith Presb. (ML)
Grace &St. Paul's Lutheran (RIC)
Jan Hus Presbyterian (ML)
JudsonMemorial (ONA)
Metropolitan-Duane UMC (RC)
Our Savior'sAtonement Luth. (RIC)
Park AvenueChristian (O&A)
Riverside (ONA)
Rutgers Presbyterian (ML)
St. Peter's Church (RIC)
Washington Square UMC (RC)
West-Park Presbyterian (ML)
Oneonta
First UMC (RC)
Rochester
Calvary St. Andrews (ML) Downtown Presbyterian (ML) The House Church (ONA) Third Presbyterian (ML)
Snyder
Amherst Community (ONA, O&A)
NORTH CAROLINA
Raleigh
Community UCC(ONA)
NORTH DAKOTA
Fargo
University Lutheran Center (RIC)
OHIO
Brecksville
United Church of Christ (ONA)
Columbus Redeemer Lutheran (RIC) Third Avenue Community (RC)
Cincinnati
Mt. Auburn Presbyterian (ML)
Dayton
Congo for Reconciliation (ONA)
Norton
Grace UCC (ONA)
Toledo
Central UMC (RC)
OREGON
Ashland
United Church of Christ Congo(ONA)
Corvallis
First UMC (RC)
Estacada
Estacada UMC (RC)
Milwaukie
Milwaukie UCC (ONA)
Portland
First Congregational (ONA) Lutheran Campus Ministry (RIC) Metanoia Peace Community (RC) St. James Lutheran (RIC) University Park UMC (RC)
PENNSYLVANIA
Kutztown
Lutheran Campus Ministry (RIC)
Philadelphia
Calvary UMC (RC)
First UMC of Germantown (RC)
St. Michael's Lutheran (RIC)
Tabernacle United (ONA, ML)
Univ. Lutheran of Incarnation (RIC)
SOUTH DAKOTA
Erwin
Erwin UCC (ONA)
TENNESSEE
Memphis
First Congregational UCC (ONA)
Nashville
Edgehill UMC (RC)
TEXAS
Austin
First English Lutheran (RIC)
Trinity UMC (RC)
Dallas
Bethany Presbyterian (ML)
Fort Worth
St. Matthew's Lutheran (RIC)
Houston
Bering Memorial UMC (RC)
VERMONT
Bennington
Second Congregational (ONA)
Burlington
Christ Presbyterian (ML)
WASHINGTON
Chelan
Fullness of God Lutheran (RIC)
Federal Way
Wayside UCC (ONA)
Leavenworth
Faith Lutheran (RIC)
Medical Lake
Shalom UCC (ONA)
Mountlake Terrace
TerraceView Presbyterian (ML)
Olympia
Comm. for ChristianCeleb. (ONA)
Seattle
Broadview Community UCC (ONA)
Capitol Hill UMC (RC)
Central Lutheran (RIC)
Findlay Street Christian (O&A)
Pilgrim Congregational UCC (ONA)
Prospect UCC (ONA)
Richmond BeachCongo UCC (ONA)
University Congregational (ONA)
Wallingford UMC (RC)
Vancouver
First Congregational UCC (ONA)
WISCONSIN
EauClaire
University Lutheran(RIC)
La Crosse
Lutheran Campus Ministry (RIC)
Madison
First Congregational (ONA)
University UMC (RC)
Milwaukee
Cross Lutheran (RIC)
Metro Milwaukee Campus Ministry (RIC)
NewHope UCC(ONA)
Plymouth UCC (ONA)
Reformation Lutheran (RIC)
Village Lutheran (RIC)
Racine
Our Savior's Lutheran (RIC)
Sheboygan
Wesley UMC (RC)
CANADA
Saskatoon
Kingof Glory Lutheran (RIC)
The Third National
COTM>Cation of
RecOnciling Congregations
Borne on
the Breath
of od
Remembering· RenewingReforming· Returning
July 8-11, 1993
George Washington \Jnivaosity
Washington, D.C.
Open Hands 32