Open Hands Vol 10 No 2 - Campus Ministries with Sexual Minorities

Open Hands Vol 10 No 2 - Campus Ministries with Sexual Minorities

10

2

1994

Fall

Copy
Open Hands is a resource for congregations and individuals seeking to be in ministry with lesbian, bisexual, and gay persons. Each issue focuses on a specific area of concern within the church.
Open Hands is published quarterly by the Reconciling Congregation Program, Inc. (United Methodist) in conjunction with More Light Churches Network (Presbyterian), Open and Affirming (United Church of Christ), and Reconciled in Christ (Lutheran) Programs. Each of these programs is a national network of local churches that publicly affirm their ministry with the whole family of God and welcome lesbian and gay persons and their families into their community of faith. These four programs-along with Open and Affirming (Disciples of Christ), Welcoming (Unitarian Universalist), Supportive Congregations (Brethren/ Mennonite), and Welcoming and Affirming (American Baptist) programs-offer hope that the church can be a reconciled community.
Open Hands is published quarterly. Subscription is $16 for four issues ($20 outside the U.S.). Single copies and back issues are $5. Quantities of 10 or more, $3 each. Subscriptions, letters to the editor, manuscripts, requests for advertising rates, and other correspondence should be sent to:
Open Hands
3801 N. Keeler Avenue Chicago, IL 60641 Phone: 312 / 736-5526 Fax: 312 / 736-5475
Member, The Associated Church Press
© 1994
Reconciling Congregation Program, Inc.
Open Hands is a registered trademark.
ISSN 0888-8833
@ Printed 011 recycled paper. --dJ Resources for Ministries Affirming the Diversity ofHuman Sexuality
Fall 1994
THE CAMPUS SCENE
Dividing the Waters: Small Steps in a Campus Journey
LAURA L EE W ILSON
Listen to the story and the poetry of struggle.
Creating Opportunity Out of Resistance?
B EN W. C URRY Can we turn incidences of resistance into opportunity?
Chaplain
s Reflect
A NONYMOUS WRITERS FROM NACUC
A Report of Conversations with Students
O DETTE LOCKWOOD-STEWART
An informal report on students' comments and reflections about gay/ lesbian experiences on sixty-pIus campuses.
A Recent Student Reflects on Inclusivity
BARRY HECKARD
Seminary: Community or Closet?
V IRGINIA WOLF
Seminarians' reflections from the third national gay/lesbian seminarians' conference.
Challenges Facing Campus Residential Life Counselors
G REGORY A NDERSON A young organizer sees both denial and desire to e among RAs.
THE CHURCH-CAMPUS CONNECTION
The
Local Chu rch-Campus Link: Ministry in the
O DETTE LOCKWOOD-STEWART, CHAD HE ~ G .:. .J TH A campus minister, a graduate S de t, and a local pastor share their vision of a new campus ministry taking shape at Berkeley.
Open Hands 2
6
7
Campus Ministries with Sexual Minorities
STRATEGIES AND PROGRAMS
Program Coordinators
Mark Bowman Reconciling Congregation Program, Inc. 3801 N. Keeler Avenue
Journey of a Campus Minister Who Is Out JAN GRIESINGER Here's a giimpse of the journey of the oniy fuiiy out and long-time campus minister.
16 18
Four Pastoral Ministries BET H ANNON
18 19
Building a Liberating Bible Study Program into your Ministry L INDSAY LOUI SE B IDDLE How are physical self-defense and biblical self-defense related?
20
Handouts for Anti-Homophobia Education Workshops 21 What is homophobia, heterosexism, and heterosexual privilege?
BECOMING A WELCOMING CAMPUS MINISTRY
MSF at IWU: Becoming Reconciling 22
ANDREW ULMAN
Students create a biblically-based justice ministry.
Taking your Sensitivity Temperature: Two Checklists
23
24
How Does a Campus Ministry Become Part of the Welcoming
MOVEMENT
NEWS
29
Chicago, IL 60641 312/736-5526
Ann B. Day
&......T....~ ..."'..."'."'..,OPEN--Open
and Affirming Program
!fJ!~!!~
P.O. Box 403
&..........~ ..."'..."'."'..,
Holden, MA 01520
508/856-9316
Judy Bond
o
Reconciled in Christ Program 1722 Hollinwood Drive
Alexandria, VA 22307
703/768-4915
William Capel
9}
..
,.
More Light Churches
'::" ~(
Network 123R West Church Street Champaign, IL 61820-3510
T
217/355-9825
Publisher
Mark Bowman
Open Hands Editor
Mary Jo Osterman
Consultants
Lindsay Biddle Linda Gesling Jan Griesinger
Layout I Graphics I Typesetting In Print -Jan Graves
Editorial AdviSOry Committee
Peg Beissert, Rolling Hills Est., CA Ann Marie Coleman, Chicago, IL Dan Hooper, Los Angeles, CA Derrick Kikuchi, Daly City, CA Samuel E. Loliger, Buffalo, NY Dick Poole, Oak Forest, IL Caroline Presnell, Evanston, IL Irma C. Romero, Chicago, IL Paul Santillan, Chicago, IL Martha Scott, Chicago, IL Stuart Wright, Chicago, IL
Movement? 32
Fall 1994
ONE MORE
WORD
26
WHAT DO
YOU THINK?
27
SELECTED
RESOURCES
28
3
T
he paid announcement that ran in the local newspaper was brief and to the point: The newly formed Gay and Lesbian Group ofOswego will meet every Tuesday night at 7:30 P.M. at Tom Philipp's house at 4 West End Avenue. My eyes bulged out of their sockets and my heartbeat increased rapidly! Two weeks earlier I had met with this new group on campus and invited them to use my home, which was also the Protestant Campus Ministry Center, for their meetings. Because they were not yet a duly recognized group by the Stud~nt Association, they did not have access to using campus faBy Thomas ,. Philipp because of your own commitment a truthfulness. Now, in this letter, I see y running away from something, and something is being honest with yo -self and with us. Do you really th this board wouldn't be behind you the way?" The date of that event, very vivid in my memory, was Oct 1970. The group did meet regularly a grew in number to approximately fo members. The group included not 0
cilities. I had expected Inclusive ministry stays on this an article to this effect students from the campus, but als
campus minister's agenda! in the school newspaper. I did not expect the announcement in the Oswego Palladium Times, the town's weekly paper. I quickly went to my typewriter to prepare one of those "campus ministry correct" responses which I would submit to the paper as a letter to the editor. The letter stated how our ministry attempted to reach out to all the various groups on campus and how the Center was a meeting place for some very diverse groups (which I then identified). Finishing the letter, I was ready to head down to the newspaper office to deliver it when the president of our board wandered in. I showed him my letter after informing him of the newspaper notice. IIIfyou submit that letter, I will resign from the board," he said. "ls it that poorly written?" I asked. "No," he replied, "but I joined this board because I was impressed with this campus ministry being on the cutting edge of things, and
few faculty members, a few non-co _ people, and even a police officer fr the town. The group became a real c munity where personal stories cou shared, where personal joys coul celebrated, and where personal d' pointments and difficulties brough feelings and actions of sensitivity a caring. When I left that campus mi . try pOSition in 1972, it was with ily that I shed my tears,
Changing D ynal11"
It is now twenty-fo r ministry with gao sa leslJiaIlS on the campus and 0 a the community a a:-e e, 'sts here 0 Long Island, bu he si uation and dynamics of that situation have chan greatly. I sense fou r major differences.
More Talk and Openness. The topiC homosexuality is more talked about both the university and the church th it used to be. Discussion of homosex . ality has made its way into classroorr.
Open Hands 4
and resident assistant and freshmen orientation programs. Gays and lesbians are now invited to make presentations. At the same time, gay and lesbian support groups within the denominations have formed. Also, many denominations have had task forces to /Istudy the issue." Reams of educational material have been produced. This movement . toward talking about and studying homosexuality has been coupled with less reluctance to form gay and lesbian groups on campus. Some groups even receive funding through student activities funds. These changes do not mean greater understanding in either the university or the church, but they do mean homosexuality is more talked about, and more openly, within these two institutions today than it was thirty years
ago.
Greater Negativity and Opposition.
Because the topic of homosexuality has
now come more to the fore, greater
negativism and greater displays of opposition
have arisen. In the university
this has meant various forms of gay
bashing. In the church it has meant that
denominations now formulate policies
placing restrictions on gays and lesbians,
policies which didn't exist in the
past. As a result, gays and lesbians ordained
to positions of leadership within
most denominations are more subject
to witch hunts carried out by organized
conservative factions than was true in
the past. In my own Presbyterian denomination,
while dialogue with gays
and lesbians within our churches is to
be encouraged and promoted, no safeguards
are provided to make that dialogue
in fact possible.
MoreDichotomy and Isolation for Students.
Many young people are coming
to grips with their sexuality at an earlier
age. In the last . few years we have
seen the development of support groups
for gays and lesbians of high school age.
This means I am seeing college gays and
lesbians who have worked through issues
of self-acceptance and self-affirmation
before reaching the college campus.
Many do not feel the need for a
group nor do they take their clues as to
what it means to be a gay or lesbian from
their peers. This self-reliance and reluctance
to be involved in a group, however,
leaves a vacuum for those on cam-
Fall 1994
pus who are still in the process of comcome advocates for sustaining this right. .
ing out or reaching self-acceptance. For We must develop strategies toward that
them, feelings ofisolation are even more end immediately.
prevalent. Also, because of the negative The chasm between "in a relationship"
stance in denominational policies and and "abstinence. " I am concerned that
statements, these searching students much that has been written on the sup-.
have become even more turned off to port side of gays and lesbians affirms
the church and those who serve the one of two life styles: either in a relachurch.
tionship with one ·other individual or
Tired, Burned-out Clergy. Some (perabstinence. What about the gay or leshaps many) campus ministers feel more bian individual who either has not and more out of sync with where the found that one individual to whom she/ church is on the matter of ministry to he can pledge total commitment? What and with gays and lesbians. Some (perabout those who have no desire to be in haps many) feel worn out and tired of such a relationship? Is there then no outbeing out there on the forefront. Gay ~ let for sexual expression? We and lesbian ministers no doubt share ~. may be in danger of that feeling, yet many feel they \1 presentingthe gay/lesneed to be out there. They feel bian case as the ideal they have no choice and non-promiscuous, tillfeel isolated from their death-do-us-part scecampus ministry col-nario. This would heap even leagues. ~ greater guilt on those not in
such a relationship. Let us be
The Agenda Ahead
Lmore open and realistic about what et me suggest several concerns that ¥ we describe as /I acceptable life I feel need to be on our agenda as styles"-and underpin our realism with campus ministers for the next few years. a theology that offers more than the two
Support Networks. At a campus min-options above. istry conference two years ago one of The need to reclaim our role as theolomy colleagues, a Roman Catholic priest, gians within the academic community. put up a sign advertising a workshop There was a time when campus minis-he wished to give. It was titled I/A Min-ters were seen as theologians in resiistry to Gays and Lesbians on Campus." dence on campus. More than worship A few hours after posting it, he changed leaders, counselors, or organizers of the title to /IA Ministry of Gays and Les-events and activities, they were the ones bians on Campus." The workshop was to offer a theological perspective on the dramatically changed in content, for-issues and concerns which emerged mat, and intention. Within that group within the university community. We of gays and straights, many told their need to reclaim that role. One of the personal stories. For some it was the first areas crying out for theological reflectime they had come out to their col-tion is the area of human sexuality-in leagues. They no longer felt alone. A sup-particular, the area of homosexuality. port group was being experienced. How-We need more Gary David Comstocks ever, there was no follow up after that (author of Gay TheologywithoutApolmeeting and no network was estab-ogy) out there on the cutting edge of lished. People went back to their isola-theological reflection. T tion. The need for support networks for
Thomas J. Philipp is Pastor ofCommunity
gay and lesbian clergy is great.
Presbyterian Church in Merrick, New York,
The matter of officiating at Holy
Executive Minister ofLong Island United
Unions. Some campus ministers have felt Campus Ministry (servcomfortable,
in certain circumstances,
ing the campuses of
to officiate at holy unions. Several deNassau
and Suffolk
nominations now have this issue before
County), and Protestant
them. There is a strong pOSSibility that
Chaplain at Long Island
these denominations will attempt to
University-Co W.Post
deny to ordained clergy the right to so
Campus.
participate. Campus ministers must be5
A struggle continues between the gay campus community and the administration at the University of Delaware. Responding to a plea for support, recognition, and rights, the President's Commission to Promote Racial and Cultural Diversity established the Lesbian, Gay, Bisexual Concerns Caucus. The Caucus was to discern, evaluate, and bring to the campus community an awareness of the climate for the gay community.
So Much Pain/So Little Understanding
Over the past three years many meetings have been held. Many concerns have surfaced. Many requests have been made. Yet an intense amount of homophobic behavior still exists on campus. In 1992 when the Caucus realized that nothing was being done and nothing was being heard, they asked two administrators to attend an open meeting where Caucus members could ask questions. The hope was that an open dialogue would bring results. It was a painful meeting for everyone who attended.
I sat in that meeting listening carefully to the verbal language and watching the non-verbal language. As I witnessed the pain and oppression which filled the room, I started jotting down phrases as I saw and heard them. "So Little Listening" emerged. For all who have ears, let them listen! For all who have eyes, let them see! For all who have a feeling heart, let them experience!
Many issues of the gay community are still pending: partner benefits, a gay resource center with a full-time professional to staff it, and other benefits which the University provides for heterosexual employees. In an effort to keep the imbalance before the administration, a survey was sent to graduate students, salaried staff, and faculty. It was
DIVIDING
THE WATERS: Small Steps
in a
Campus
Journey
received with various comments, from intense disgust to gratefulness. It ultimately showed an untruth: that the University is a welcoming and safe community for gay culture.
Such Small Steps/So Many Cries
As the United Methodist campus pastor at the University of Delaware, I find my ministry growing within the gay campus community. The lesbian, gay, and bisexual students, faculty, and staff who search for meaning in their lives are opening themselves to the presence of the church-the same church which oppresses and alienates. Because of their openness to my presence, thoughts, and sharing, each person in her or his own way has retained some hope in the church. Many long to be a part of a spiritual community where they are loved and accepted and affirmed as people of God. They cry in the wilderness for the church to divide the waters that they might reach the promised land. How long will we keep our sisters and brothers on the other side of the waters? God divides the waters with a resounding "YES" in Jesus the Christ. God divides the waters with a resounding "YES" in unconditional love and grace as a gift to us. My hope is that each of us would pass on to all God's people the gifts of unconditional love and grace, not in spite of who they are but because of who they are and whose they are. T
Laura Lee Wilson is Campus Pastor and Executive Director of the Wesley Foundation Campus Ministry at the University of Delawa re and is a member of the Reconciling Pastors' Action Network.
Open Ha 6
Creating Opportunity Out of Res\stance?
By Ben W. Curry
Erik, a senior in college, reports in a counseling session that he has established "gaydar," (gay radar) in his life to cope with who he is. He says, "Whom can I trust on this campus? Who will offer me support and assistance rather than resistance?"
At Mt. Union College in Alliance, Ohio, the President refused to let the college host an AIDS Conference. He said it was too controversial for their small college. It would "cost" the institution funds from alumni and donors. The President of Rio Grande College in Gallipolis, Ohio, refused to give permission for the formation of a gay, lesbian, bisexual student group.
A chaplain at a midwestern university recently reported that her student affairs officer, worried about legal implications, overreacted to her establishment of a university-wide committee to determine policies on same sex unions. It cost her the college chaplaincy. A lesbian faculty member of a southern college reported that she had worked unsuccessfully for years to have her partner included under her health benefits from the institution. The resistance came from administrators worried about escalating costs and the risks of adopting controversial values.
A campus minister, struggling to keep a dozen members attending a fellowship group regularly, reported that several conservative and fundamentalist students were outspoken in their unacceptance of gay, lesbian, and bisexual students. One fundamentalist said to the students seeking admittance, "You are condemned. AIDS is your judgment. Either repent or die." Because the conservatives and fundamentalists were the most outspoken members, the campus minister did not respond. He was afraid he might lose all of his attendees if the issue of homosexuality was addressed.
You can probably name similar examples of resistance on your campus or on campuses you know. Such examples are symptomatic of the lack of inclusiveness, the difficulty of dealing with diversity, and the tough economic crises
Fall 1994 institutions of higher education presently face.
Some Understandings of Resistance
" I s the problem prejudice?" I asked
a faculty member at The American University "No," he said, "I do not believe so. It is the lack of familiarity." Some people want to be supportive, but they do not know how. They do not know what to say or do. Others want to be supportive but draw a line, setting limits. For example, some Christians will accept gays, lesbians, and bisexuals within the church or will not discriminate against them in employment, yet say that they feel uncomfortable with some homosexual acts as less than ideal.
Resistance emerges because so much of what we learn about the lesbigay community comes from the wrong sources, such as the propaganda of the religiOUS right, inappropriate jokes, or negative and inaccurate media stereotypes. Because mainstream gays, lesbians, and bisexuals often do not want to be singled out or noticed, the most outspoken persons produce the impressions and actions which the public experiences as "typical." This dearth of knowledge of lesbigay persons is a breeding ground for negative viewpoints. Often the reactions become volatile, emotional, and hurtful rather than rational, sensitive, and caring.
Developing Strategies
Resistance to the practice of fully welcoming lesbigays exists in many forms on our campuses. Opportunities also abound. You may be able-out of resist~nces you experience on campusto provide opportunities that offer growth.
Familiarity. We must read about, listen to, and communicate with lesbigay persons and we must to so with a desire to be inclusive and accepting of their diversity. However, no clear models exist for how to establish familiarity with the gay community. Setting up listening posts, developing table-talk luncheons, and allowing study and discussions on human sexuality are possibilities.
Advocacy. Becoming an advocate means speaking on behalf of gays, lesbians, and bisexuals to gain campus services such as an orientation session, a resource center, counseling, or support groups. At The American University our new Gay, Lesbian, Bisexual Fellowship within campus ministry, led by a student from Wesley Theological Seminary, resulted from a new resource center being established for lesbians, gays, and bisexuals by the University's Division of Student Life.
Worship. Using inclusive prayers, welcoming community within diversity, and developing fresh approaches to timely liturgical issues such as comfort and healing, reconciliation, affirmation, and commitment are key ingredients to an inclusive liturgical life. 1 In a recent worship service, we sang "Walls that Divide." One verse gives us hope and challenges us to bring opportunity:
The church divided seeks that grace, .
that newness we proclaim,
A unity ofserving love
that lives praise to God's name.
Walls that divide are broken down,
Christ is our unity!
Chains that enslave are thrown aside,
Christ is our libertyJ2 •
Notes
I Celebrating the Inclusive God, Open Hands (Winter 1994) offers articles and liturgies.
2 Walter Farquharson, "Walls That Divide,"
Everflowing Streams: Songs for Worship.
Ruth C. Duck and Michael G. Bausch, eds. New York: The Pilgrim Press, 1989, p. 59, v. 4.
Ben W Curry is University Chaplain at The American University in Washington, DC where the United Methodist Student
Fellowship, after a year's study, became a Reconciling Student Ministry in thespring, 1994. He also serves as the Director of Kay Spiritual Life Center.
7
r :~~~--~~~~==~~~~---------------------------------------------------WITH
THE HELP OF THE HOLY SPIRIT
By David M. Hindman
The books were not all on the shelf; the pictures not yet hung. I had been on the job two weeks when I had my first counseling session as the United Methodist campus minister at The College of William and Mary. As he began to talk, I realized this student was struggling to accept his recently discovered sexual identity. He sought me out partly because of the internal conflict he was experiencing: he had always heard negative assessments from others about homosexuals, yet he was experiencing joy and fulfillment in a relationship with a young man. He felt his newfound integrity was a gift of God, but wondered how that could be possible if God abhorred homosexuals? Last, but not least, he did not know how to share with his parents what he was learning about himself.
"I made a concentrated
effort to discern,
with the help of the Holy
Spirit, how to respond
to the needs of this person
in this circumstance. "
What followed was a time of prayer and careful listening to his personal and faith journeys. I made a concentrated effort to discern, with the help of the Holy Spirit, how to respond to the needs of this person in this circumstance. I engaged him in conversation about alternative understandings of scripture and God's desires for human beings. I offered him a phone number of another United Methodist pastor (in his parents' home town) who was willing to serve as a resource person, pastor, facilitator, and mediator whenever he decided come out to them.
To be supportive of lesbigay persons evokes a range of responses. Peopleboth straight and lesbigay-may feel grateful, relieved, suspicious, critical, hostile, or incredulous that an ordained, committed member of the Christian community might have such an attitude
8
and approach as I had with that young man. Believers and non-believers alike may affirm or doubt the validity of the pastor's faith experience. In such a situation, campus ministers need the sustenance, encouragement, and strength that result from a vital prayer life.
Supportive ministry also requires careful listening to the stories of lesbigay persons as they tell their tales of confusion, pain, joy, hope, longing, fear, love, injury, and holiness. The attentive presence of a campus minister can affirm them and communicate the validity and value of their experiences.
However, such listening is not amoral or indifferent to how persons live out their lives. At its best it strives to conform to the spirit and will of Christ. Our listening at times may comfort and affirm. At other times it may involve appropriate confrontation of actions or attitudes which are hurtful, promiscuous, exploitative, or destructive of self or others.
Openness to the guidance of the Spirit may also affect how one affirms the homosexual orientation of one person as a good gift of God and offers assistanceto another who is conflicted and truly wishes to be heterosexual in practice (even if his or her orientation is bisexual). The pastoral goal is not meeting the political agenda of any group on the right or left of the theologica spectrum. It is providing ministry tha enables persons to experience the abundant life promised by Christ.
The story of my first counseling session at William and Mary is but one ste in a long journey of personal discove and ministry which along the way r.included thanksgiving, confusion, bies ing, failure of nerve and ability, grol, -. and change. Not every story has ha happy ending. Yet through it all, . and then ministry has occurred, ments of insight and transforma have been celebrated, and grace been experienced. May others rece the same gifts. T
David M. Hindman is an ordained 1 ber ofthe Virginia Annual Conference of The United Methodist Church and Director ofthe Wesley Foundation at The College of William and Mary in Williamsburg, Virginia.
OpenH
dents to describe their experiences, pe'rceptions, and questions regarding the topic, because their experience of the church is one dimension of the church's reality. In these workshops and at three other student settings, I listened to students from about sixty campuses, from all theological and political perspectives, from all orientations, and from all regions of the United States. Their statements were illuminating.
Student Reflections
MOSt students felt the church is "on the fence" or "trying to be everything without being anything" or "abandoning moralleadership./1 Many had questions for the church:
"If I can be baptized, why not ordained?"
"Why is sexual orientation such a
big deal to the church?"
"What does the Bible say about
human sexuality? About judgment?
About the nature of sin?
About who can give leadership to
the church?"
Students talked about their experiences. They told about mainline churchrelated colleges that are not allowing gay, or who advocated for the rights of lesbigay students, expressed again and again their deep sense of isolation. They told stories of parents being "outed" by the church, of their own struggles with the biblical material as interpreted to them, and of personal experience and reason conflicting with teachings of the church.
Students described the frustration of feeling judged by political allies because they were Christian, and judged by the church because they were lesbigay. Students who believe homosexuality is a sin felt challenged by friends who are lesbigay, angry at the church for not following the scripture, and judged by those who label them "fundamentalists."
Students talked of increased violence and hate language; Even students at "progressive" state universities felt assaulted daily in a variety of ways. They felt demoralized and frustrated by the visible limitations and fragility of tolerance and of student coalitions. They were frustrated by the atmosphere of homophobia which they felt is shaped by the religious right and fostered by the silence of the majority of Christians.
Fall 1994
ahead.
Still, students' stories carried hope, even in the midst of the wilderness. Their hope came from their own commitments to engage with those who differed from them.
General Learnings
From these conversations with students, I have drawn five general learnings:
•
The networks of spiritual and social support for lesbigay students and friends include informal networks of friends and organized alliances on campus and in the community.
•
Campus ministries, local churches, home churches, and individual chaplains are resources for some students, but. certainly not for the majority.
•
On some campuses, the religious community and campus ministries are dominated or intimidated by antilesbigay communities.
•
On other campuses, the religious communities have not made ministry with lesbigay students a priority, but rather have addressed the "issue" of homosexuality.
•
Lesbigay students on state or secular campuses-even those with overtly homophobic practices and policiesfelt surer of their civil rights than did students on church-affiliated campuses.
•
Students of all perspectives felt campus ministries needed to advocate for basic human rights.
•
Campus ministries which publicly state that they are welcoming and inclusive Signal God's grace. T
Odette Lockwood-Stewart is the United Methodist Campus Minister and Director of the Wesley Foundation at the University ofCalifornia at Berkeley.
9
What is it like to be a sexual minority and a seminarian? For those of us at the third national conference for gay seminarians in 1993, it is mostly very good. For many of us, seminary provides community. At seminary we find and affirm ourselvessometimes for the first time-as lesbian, gay male, bisexual, or transgendered.* people. Several of us "came out at semInary." Many of us have experienced at seminary the healing and joy of being who we are. At the other extreme, for a few of us, seminary is simply the darkest of closets. In such a place we struggle to find a way to hang on to a faith which both nourishes and diminishes us. The extent to which seminarians experience community or closet depends on the denomination, the seminary, and the seminarian.
Three denominations consider themselves fully welcoming: Metropolitan Community Church (MCC), Unitarian Universalist (UU), and United Church of Christ (UCC). Over two thirds of those attending the conference were MCC, UU, or UCc. Ordination as an out sexual minority is possible in each denomination, although finding a church to serve can be a problem for both UU and UCC lesbigay graduates, since in both denominations the individual congregation calls its own minister. Despite the national associations' creation of nondiscrimination policies and educational programs for congregations, those of us graduating know that heterosexism and homophobia will make it very difficult for some congregations to call us. The current UU shift in emphasis to racism also makes some seminarians worry that the denomination is ranking racism above heterosexism, perhaps because of continued discomfort with sexual differences and lack of understanding of the "results of the closet."
Seminaries affiliated with all the other denominations are welcoming in varying degrees, except for those affiliated with denominations whose faith depends on a literal reading of the Bible.
By Virginia Wolf
Only two seminarians at last year's conference were from such conservative denominations. They requested that their attendance be kept confidential and never publicly identified themselves as lesbigay. Staying in their denomination means being in the closet most of the time.
CLOSET: A hiding place in which to avoid being condemned and rejected as an abomination.
The extent to which sexual minorities are closeted in the classroom depends on the course and the seminary. At one end of the spectrum, at Meadville/ Lombard (Chicago) and Starr King (Berkeley), students are out in all their classes. At other liberal seminaries students of many denominations are out in many classes. In some classes students "find no reason to be out because their sexuality is not an issue." At the other end of the spectrum, seminaries-even with a lesbigay affirming denominational affiliation-attract numbers of students and faculty from very conservative denominations, making it uncomfortable for lesbigay students to be out in the classroom.
COMMUNITY:
A group ofpeople who
unconditionally accept
one another, seeking
justice for both the one
and the many.
United Theological Seminary (UTS) is a good environment for an out lesbian like me. There is a large lesbigay presence at UTS, including faculty and staff. There are courses specifically appealing to us-Gay Theology and Sexuality and Spirituality, for example-and specific attention in other courses, such as Ethics and Women's Studies. Unforor
CLOSET?
tunately, in many courses we, like les gay seminarians elsewhere, still have 0 bring up sexual minorities if we \\'a the discussion to include them, bu have found my doing so welcomed. Mariposa Alliance, a student group, 0 fers opportunities to talk about our e periences and to negotiate with ~ school when we feel our needs are no being met. With the full support of C we hosted the third conference of seminarians.
Sometimes students at UTS are polite, not supportive. Although no s' dent has ever been deliberately rude hateful to me, I had some tense rr. ments when I began at UTS-to soly. extent because of the way I responde to other students' apparent discomfo We who are sexual minorities ofte learn to protect ourselves by being d fensive and by expecting rejection. .' sometimes react aggressively to the pa of what feels like, and may be, yet 0 more misunderstanding of who we a e. We also sometimes go quietly back in 0 our closets to heal. Although either T
-
sponse is understandable and undou 'edly necessary at the time, neither : sponse allows us, or those who dif e from us, to grow. As I increasingly fee at home at UTS, I relax and welcof!1 my own and others' discomfort as opportunity for respectful dialogue a an increasing wholeness in our comm-nity . ...
*Editor's Note
Because language is still emerging to scribe transgender (transgendered, tra. sexual) people, each writer's version tbeen allowed to stand as originally " ....Tit t:'
two children to adulthood. She is an author and, since January of 1993, a part-time student at United Theological Seminary in the Twin Cities area of Minnesota.
Vir
ginia Wolt Ph.D., is ProfessorofEngf·-J at the University of Wisconsin-Stout. 5 1 began coming out thirty years ago. She (1'1 her partner of nineteen years have rear,
Open Hands 10
..,
"----c...HJ..l.-l.-E.NGtE.S F J..c....'NGt c...Jt."'"PUS R 'E-S 'PE-N"",Jt.l.L'FE-
c...OUNSE-l.-ORS
~ ---)
5.'( G.RE.G.OR,( ~NPE.RSON
As Youth and Young Adult Outreach Coordinator of the United Church Coalition of Lesbigay and Gay Concerns, I visited and spoke with Residential Life Counselors and staff persons from several VCC campuses and my own alma mater this past year. These interactions taught me many of the challenges facing Residential Assistants (RAs).
Homophobia on their campuses and in their residence halls is one challenge. Some student RAs at a midwestern liberal arts college were not convinced that homophobia needed to be addressed in their residence halls. The only crisis they could recall occurred when the campus
lesbian, gay, and bisexual student group posted signs inviting campus "queers" to their next meeting. Many students objected to the use of the word "queer." Some felt using the word legitimized homophobia. Others argued the signs were reclaiming a negative word as a positive symbol of pride. Many, however, felt it was simply an attempt to stir up trouble.
At an RA training at a northeastern campus, two RAs expressed
concern that chalking lesbian, gay, bisexual, and transgender affirming messages on sidewalks on National Coming Out Day last year was unnecessary. Staff at another midwestern college feared parental retribution for the campus group's support of lesbian, gay, bisexual, and transgender* youth from the surrounding community. Their group was the only identifiable support in the area. To me, the fact that such fears are raised betrays the homophobia present at these schools-and the need to address it.
Fall 1994
The invisibility of lesbian, gay, bisexual, and transgender youth is another challenge facing RAs who often receive little sympathy for trying to address it. Remaining invisible is a hard daily reality for queer students. Some risk loss of family support for their education if they come out. Others risk rejection from friends. Many face hazing or harassment in their residence halls. An unsafe abode is no haven from scholastic pressures.
RAs must challenge homophobia and invisibility issues because many students suffer under such pressures. RAs must face disapproving peers who will not appreciate their
support of lesbian,
gay, bisexual, and transgender students. If RAs respect confidentiality, are approachable, and offer visible support, they will find themselves offering support and guidance to students who come to them with stories of rejection from families, classrooms, professors, peers, or religious institutions.
Fears that addressing lesbian, gay, bisexual, and trans gender issues openly on campus might fuel homophobic
backlash must be addressed. Homophobia unchallenged contributes to broken families, ruined friendships, violence, suicide, undeveloped creative potential, sexism, and countless other tragedies. Addressing lesbian, gay, bisexual, and trans gender issues may in the short term unleash the fears and insecurities of people suffering from homophobia, but it is the only option. Decades of silence have failed. Ifwe create campuses which encourage people to be open and honest about their lives and loving, we stand in the long term to gain from unleashed creativity, sensitivity, and understanding. Isn't that what higher education
strives to achieve?
I am encouraged by one of the ch allenges I heard voiced many times at every campus I visited last year. The RAs were frustrated because they wanted to help (but did not know how to help) the often invisible sexual minority students. I am sure if they tackle this roadblock with enough creativity
they will have many, many visibly thankful students and friends. T
*Editor's Note
Because language is still emerging to describe transgender (transgendered, transsexual) people, each
writer's version has been allowed to stand as originally written.
Gregory Anderson resigned in August from the UCCL/GC as Youth and Young Adult Outreach Coordinator to join Planned Parenthood
League of Massachusetts as HIV Infection Prevention Project Coordinator. He is a recent graduate of Clark University with Bachelor degrees in Sociology and Music.
11
CAMPUS MINISTRY IN CRISIS
By cornelius a. kanhai
Campus ministry ought to be on the endangered list, if it is not already there. Decreasing financial commitment from the denominations resulting in staff and program reduction and loss of morale is threatening the very existence of campus ministry, at least in any of the forms in which we currently know it. Apart from the possibility of the rise in the denominations of inspired leadership with a new vision, the prospect of continued shrinking of campus ministry to little or no presence seems inevitable.
"In my twenty years in Madison, the church has eliminated three generations of campus ministers," says Vern Visick of Madison Campus Ministry. "That has happened as a result of staff reduction due to shrinking financial support and the resulting over extension of remaining staff as well as the resulting lack of security for those who would respond to a call to campus ministry."
~ Financial Crunch
, , F inancial crunch" is an expression
used to explain many aspects of life in our SOciety today. Local churches find that their incomes remain approximately level while their costs increase every year. In the United Methodist system, for example, the inabili.ty of local churches to meet their budgets often means decreased ability to pay conference apportionments (financial assessments), some of which are redistributed to campus ministries. Annual conferences have been restraining the growth of their budgets and thus the growth of apportionments. This, in turn, results in fewer dollars to meet ever increasing challenges on the campus. Campus ministry, often near the bottom of the list of priorities, has fewer advocates on the floor of annual conference sessions and therefore finds itself needing to trim program to fit shrinking financial support.
Four basic models exist for funding campus ministries in mainline denominations. The first model is the chaplaincy. Most church-related colleges have a chaplaincy which is funded directly out of the college budget, although the college may receive funding from judicatories or local churches which is deSignated for the chaplaincy program.
The second model, the Foundation model, is used in public institutions and the pattern is different. Not until the first part of this century did the church even recognize the need to be in ministry on the campus of "godless" state institutions. Good Christians went to church related colleges. In United Methodism, for example, the Wesley Foundation started in the first part of the twentieth century and flourished in the post World War II era. The campus ministry foundation became an instrument through which denominational judicatories could raise money to fund campus ministry.
A third model for funding campus ministry is a local church, or a partnership of churches, in a campus town. In this model, the primary funding comes at the local church level rather than through the college or from the denominational budget.
The fourth model is funding by a conference or other regional judicator:' structure such as the Presbyterian Synod. This funding is usually solicited and received through an ecumenica' partnership such as United Ministries' Higher Education.
A fifth model also exists, usually . non-denominational ministries such a Campus Crusade for Christ and InteVarsity. Their campus ministers (usuall. lay persons) raise their own fundi. from friends and relatives, loc churches, church organizations, a other community organizations.
The crisis in campus ministry is . directly caused by the dwindling financial support of campus minis r through these different models, but 11 dwindling support does contribute the crisis. Such reduced support is symptom of other social factors whic are causing the crisis.
Conflict ofRoles
One of the social factors which is d'rectly causing the crisis of camp
Open Han 12
ministry is a difference in the definition of campus ministry between local churches and their clergy on the one hand and campus ministries and their ministers on the other hand. Local churches often see campus ministry as an extension of their own ministry, a place for Johnny orJane to go to church while they are at college. But Johnny or Jane may have stopped attending church services before they left home or may decide to take a break from church when they break away from home. IfJohnny or Jane do not show up at worship at campus ministry, or have stopped going to church altogether, then campus ministry is not doing its job for the local church, at least in the eyes of local church clergy.
Campus ministries and campus ministers, on the other hand, often see their role quite differently. They observe that a place for Johnny orJane to go to church while away from home may not be the most critical need. As a matter of fact, Johnny or Jane may have been turned off church for years, and the last thing in the world they want is a church like the one back home. This is true, for example, at University Church in Madison, where a large percentage of our students have been turned off by the church and are now feeling their way back in. Johnny and Jane's intellectual struggles with faith, or their need for more open attitudes on social questions may not be met in the traditional church setting.
Many people nostalgically refer to the post World War II period and the large number of students who were involved in campus ministries. That era was also marked by higher church attendance numbers, and larger Sunday church school rolls. Today, campus ministries serve fewer and fewer students. The tendency of the church to evaluate the effectiveness of, and need for, campus ministry by counting the number of students in groups and activities overlooks an important fact: The disappearance of the youngest generation in campus ministry was evident in the local church before it was manifested in campus ministry.
Campus ministry is often seen by the folk back home as being too radical, too political, and not productive. Issues such
Fall 1994 as war and peace, civil rights, racism, gay rights, and reproductive rights for women are much more likely to be dealt with openly in a campus ministry than in the local church. In this way, campus ministry has served the church over the years by giving leadership in opening these issues for discussion, developing resources for dealing with them, and training young adults to continue their engagement and discussion when they are no longer in college. However, local churches and clergy have often seen this greater openness as contrary to the interests of the local church. This, in turn, often results in diminished support.
Campus ministry is in crisis because the society is in crisis. The traditional purposes for which campus ministry existed-a home away from home, an institute for religion and a place to recruit and train lay and clergy leadership for the church-have shifted because society has shifted and the campus has shifted. Campus ministry now is often defined by those involved as being a witness to the whole campus and university, rather than being just a chaplaincy for Christian students, although that remains a very important function.
Off-Campus Influences
In addition, trends and events completely outside the realm of campus ministry have also helped create the crisis in campus ministry. The recent controversy over the liRe-Imagining Conference" has rippled through both the Presbyterian and United Methodist denominations, resulting in diminished revenues, among other things. The ELCA Lutheran denomination has been experiencing a similar kind of fallout around its Human Sexuality study.
Future Needs and Predictions
Despite the internal funding problems, the conflict in roles, and the impact of off-campus negative influences, campus ministries are still alive and viable. liThe university is a fact, and it is not going away," says Vern Visick. IIIt is one of the most critical places in our society. The church needs to be there, just as the church needs to be in factories and fields. IfJohn Wesley were alive today we'd have more ministries to universities and prisons."
In Wisconsin (as I am sure is true in other states) almost everyone in the state has some relationship to the University of Wisconsin. Many of our teachers and other professionals have been trained there. Much of the leadership in business and the community has been influenced by the university in one way or another. Much of the research in agriculture, physical sciences, and other disciplines impact our lives every day. The university is one of the fundamental institutions of our society.
In the face of that kind of reality, campus ministry is deserving of greater, not less, support. The church has given very little thought about how it needs to affect the university. Campus ministry is strategically positioned on the frontier of the IIbrave new world" or whatever the future holds on the university campus. It is most certainly not as effective as it needs to be, but it is there. It is the church present on campus, in the midst of the IIgodless" university. However, if the church continues to give low priority to campus ministries, in forty to fifty years there will be little or no campus ministry left (some think that is a very generous estimate).
Caught between dwindling resources and an ever increasing challenge, those of us in campus ministry must struggle with the short-run realities while planning for the long-run visions. We need to keep our focus on what is happening, where the people are who need to be served, and what their needs really are. The crisis in campus ministry is a part of the crisis in the church and in our society. For the time being we are here-and glad to be here . ..
corneliusa. kanhai is Senior Pastor ofUniversity
United Methodist Church in Madison
and ExecutiveDirector ofthe Foundation
at the University of Wisconsin/
Madison. University ,
Church was the first
Methodist ministry to a
state university in Wisconsin
and is a Reconciling
Congregation.
13
A Student Speaks
I came out as a queer person while
an undergraduate at a state uniyersity
in the South. I was fortunate to have the support of several gay men at my local church, but the general ministry of the church did not nurture my early adult self-exploration. My coming out process was fraught with all the questions and issues of a young adult coming to terms with his place in the world-spiritually, intellectually, socially. I flirted with various self-identities throughout my undergraduate experience. Neither my church nor the campus ministry ever engaged in public conversation about sexuality and spirituality. I often felt uncomfortable being myself, both at church and at the student center. Although I found abundant grace and witness through a select group of friends inside and outside the church, I carried with me the aching desire to see a more intentionally inclusive, church-based ministry to lesbigay students.
One year after moving to Berkeley for graduate school, I found a church home in a Reconciling Congregation. In this church I feel enabled to heed my own ministerial call to help bring healing to other lesbigay people. However the queer community in Berkeley is largely cynical and resentful of the church. Although I suspect, even hope that other students like me thirst for ful inclusion in the family of faith, finding such students is proving to be more difficult than I expected. I become frustrated trying to bring the message of wholeness and grace to this often pained or apathetic mass of my peers. Thankfully, I can turn to the witness and support of my church home. The love and concern of the clergy and laity alike encourage and enable our ministry through prayer, program support, and
Open Hands 14
~
By Chad Heilig
a real commitment to the meaning and value of reconciliation. We have even seen signs of success in reaching out to the campus community.
Our initial offering was a seminar led by ethicist and author James Nelson. The persons reached by his witness seemed eager to continue the conversation about jointly embodying their faith and their sexuality. The success of that event feeds our hope of creating more outreach. We are developing small groups specifically for lesbigay people, dedicated to honest reflection and growth within our personal and collective experiences.
We also are beginning to network with several ministries close to campus that have made public statements of reconciliation with lesbigay people. We hope to strengthen the individual proclamation of each community by combining our voices into one proud message: lesbigay or not, you can find a welcoming family of faith in this college town. On World AIDS Day in December, we plan to hold an interfaith wholeness service on campus, with the presence of as many local ministries as wish to participate. We hope our initial attempts will form a nucleus for ongoing and expanding ministry of reconciliation for all students. My hope is that we can create a safe and nurturing place for some questioning student to be able integrate sexuality and spirituality-the kind of place I wanted as an undergraduate. ~
Chad Heilig (in center in photo) is a doctoral student in statistics at the University ofCalifornia at Berkeley. He currently chairs the Reconciling Congregation Committee at Trinity United Methodist Church in Berkeley.
Fall 1994 15
JtJar",e, tJf..C..mpa.
Ml",l.ter WfI,tJ I. Oat
By Jan Griesinger
I came out to my board and the campus
community in 1977, one year
after I had been called to United Campus Ministry (UCM) at Ohio University. Ithardly felt like a choice-more like a spirit-push to care for my own body, mind, and soul.
Board and Denominational Responses
Several members did make their objections known following the board meeting. One was a retired military chaplain who, along with a local pastor, contacted the regional Disciples of Christ office and asked them to pull their funding. Disciples officials came to Athens for a dialogue with us but did not stop funding the statewide ecumenical consortium that provides about 3S percent of our budget.
A few months later at our annual board retreat we asked lesbian and gay faculty and students to join us for conversation. They shared their stories with our board in small groups. It was a very powerful event and a definite first for most of our board members. Since then, our campus ministry board has provided strong affirmation not only for me personally but also for our outreach program to lesbian, gay, bisexual, and transsexual * people on campus and throughout our rural area.
Responses from other denominations who were supporting our ministry were varied. United Church of Christ area staff members were supportive but uncomfortable-I was their first out clergy person. By the early 1980s the United Methodist District Committee on Higher Education and Campus Ministry became a battleground. Over the next ten years they often recommended that our funding be reduced or cut off altogether. Several small reductions did happen, but generally the West Ohio Board of Higher Education and Campus Ministry either affirmed our work or declined to single us out from all the other ministries for a cut. In 1994 we finally got an increase and a letter of affirmation from the District Committee. Change does happen!
In the mid-1980s an American Baptist pastor recently out of seminary heard there was an open lesbian campus minister and decided to build his career on attacking us. He was able to get the statewide campus ministry committee to send a letter to the ecumenical consortium mandating that Baptist funds not cOJIle to UCM. The consortium (then called the Ohio Board for United Ministries in Higher Education) followed the letter of the mandate but none of our funds were cut due to their strong support of our work. They too had come to visit us and had dialogued with openly gay, lesbian, and bisexual people involved in our ministry.
In reality, little of this harassment affected our day-to-day ministries and strategies. Though some board members were not fully committed when they began serving their terms, their contact with students we serve and other supportive board members (gay and straight) usually converted or at least neutralized them. Straight staff members were extremely helpful in handling our critics in local churches. For every person who withdrew a personal contribution, several more stepped forward to honor our out-front witness. Support for UCM from gay and lesbian faculty, staff, alums, and friends continues to be significant.
High Spots and Low Spots
Over these seventeen years my morale hit a few low spots, but strong support from the board, friends, and colleagues in the United Church Coalition
Open Hands 16
for Lesbian/Gay Concerns, and Christian Lesbians Out Together (CLOUT), as well as my own sense of lesbian pride and God's call to this ministry, keeps me coming back with renewed energy. Because I have been out, I have see~ incredible faith and courage as I walk ,ith gay and lesbian students whose parents opened their mail or told them not to come home or forced them to go
o a therapist; with a gay student filing
sexual harassment complaint against his married male professor; and with faculty and staff and students struggling
,ith whether and how to come out. I also have seen incredible faith and courage as I walk with lesbian mothers in child custody battles and rural moms on welfare dealing with harassment from neighbors and alcoholic lovers; \\ith gay married men working factory jobs wrestling with what integrity and honesty mean; and closeted area clergy whose spirits cry for an answer to their suffocation of soul.
Dealing with local churches and clergy has ranged from impossible to friendly. I have not been invited to preach on a Sunday morning or teach a church school class except at a few VCC churches. At ministers' meetings and committees for annual ecumenical services, Catholic priests, Jewish rabbis, and the gamut of Protestant clergy have had to deal with me regularly as a colleague, some of them for twelve years or more. I seldom know how they really feel, though they have let me know they feel anxious about my being in their pulpit at the annual three-hour Good Friday Service. They tell me that other clergy won't join the Campus Ministry Association because I am a member. I have, however, had strong affirmation from most of my campus ministry colleagues across Ohio and nationally. I love my work in the gay, lesbian, bisexual, and transsexual communities as well as the other work I do in counseling, performing weddings, working on racism and sexism, supervising student interns, and organizing service projects.
Each young gay, lesbian, bisexual, or transsexual person has to make the decision anew about what will happen if they claim their right to love. Here is where a campus minister's presence is crucial. The more we follow Jesus' call
Fall 1994 to be with lithe least of these," the more we will be privileged to share the lives and walk the walk with people who live daily with the oppression of heterosexism.T
*Editor's Note
Because language is still emerging to describe
transgender (transgendered, transsexual)
people, each writer's version has
been allowed to stand as originally written.
Ian Griesinger, an ordained minister in the United Church of Christ, has served as Director of United
Campus Ministry at Ohio University in Athens since 1976. She has also served as national coordinator for the United Church Coalition for Lesbian/Gay Concerns since 1984 .
17
By Mary Council-Austin
"Rev. Austin, all I want is to be left alone to finish my studies. I do not bother anyone. Why would they say such awful things about me? I cannot live this way any more. "
I rarely am reduced to trembling bones and streams of tears, but the sight ofJonathan (not his real name) sitting in the middle of his belongings weeping and screaming was more than I could handle.
No quotation of the church's position on homosexuality seemed appropriate. What Jonathan needed was a place to live, someone he could cry with, and a place to shelter his shattered hopes and dreams. He needed a place where his fragile trust could be restored and where he could be touched again by the deep and abiding faith that had sustained him through previous storms.
As we sat talking until dawn, I realized that Jonathan was one of the fortunate few. He knew ofour ministry, liThe Circle of Friends," a bi-monthly coffeehouse style ministry which seeks to provide a visible sign of God's love and care for gay, lesbian, and bisexual persons in the campus community of Howard University. In recent Circle gatherings, Jonathan had shared concerns about increased hostility directed toward him in his off-campus residence. There were daily cruel accusations and slurs about his sexual orientation by young men in the neighborhood. Though unfounded, there were stories of sexual activities
18 being carried on in the residence which the landlord deemed totally inappropriate. Without attempting to get at the truth, the landlord tossed Jonathan out.
All of my spiritual and professional resources are challenged in the face of students who feel betrayed and abandoned by a long trusted religious community. The profound search for community amid deep and hurtful divisions takes on a new urgency with realities such as jonathan's. Suddenly warnings from others to avoid offering ministries for gay, lesbian, and bisexual students pale into insignificance. What am I to do as students specifically ask: IIAre the loving arms of the church open to the marginalized"? It is clear: my call is to participate in making manifest the gospel example of mutual love and commitment to one another's well-being.
I am glad that liThe Circle of Friends" came into being in time for Jonathan. I am glad he had the Circle where his story could be shared and held as a sacred gift. The Circle is where we break bread and dine at the Lord's table. It is a place where prayers spoken and unspoken are uttered. It is where personhood and self worth are affirmed and where one's sexuality is a gift from God to be celebrated. ~
Mary Council-Austin, a United Methodist clergy member of the Wisconsin Conference, was Director ofthe Wesley Foundation at Howard University, Washington, DC until this past summer when it was closed down. She is currently assisting the Dean ofChapel at Howard in Program and
Outreach Ministries. She served as Associate General Secretary, Constituency Education, General Board of Church and Society, UMe.
Open Hands
Advocating Responsible Sex and
Responsible Sex Education
n interesting cartoon recently crossed my desk. College students attending a conference on sexuality all have paper bags over their ds. As one student shakes hands with other, the caption reads, IIGidday and . do you feel about sex before mare?" My goal in facilitating respon.. Ie sex education programs in campus nistry is to create an atmosphere in -nich students are invited to take off paper bags of embarrassment, fear, ° norance, or shame and explore the complex issues surrounding sexuality. curate biological and psychological °nformation combined with theologiethical
reflection and social/cultural cntique equip students to make wise, safe, and informed choices for themseh"es. Through dialogue with students, I have learned to include three specific areas for discussion in workshops.
1. Affirm we are sexual beings at all times.
eing sexual is not defined solely as engaging in genital activity. Ac"nowledging our sexual beingness means celebrating that we each live in a body through which we experience the "';orId and express our selves. Our male/ .emale body experiences can be quite distinct from one another and very diferent even among those of the same ender. Responsible sex education affirms the importance of learning as much as one can about one's own body
o be able to identify healthiness and disease, likes and dislikes, pleasure and pain, and feelings of attraction, affection, or arousal. It also affirms learning about others' body experiences. Being lesbian, gay, bisexual, or straight have both similarities and differences. Differently-abled students and students from abusive families will also have a distinct set of body experiences and issues. I encourage students to be curious, ask questions, and discuss among their peers. Our sexual beingness incorporates all
Fall 1994
By Maggie Covenant McNaught
these body experiences as well as what we think, process, feel, and dream.
2. Proclaim our bodies are affirmed by God
Sexuality, or the experience of our bodies through our gender and orientation, cannot be separated fromsoiri tuality. It is a precious Nowhere is this more
3. Embrace an ethic of love in decision-making
Responsible sex begins with cultivating the deepest form of love for one's embodied self and the embodied self of another as God has for us. Students generally have many questions and a lot to say about love: how one knows you're in love; what love really means between two people; how to make decisions out of love; if and when to engage or abstain from genital activity; negotiating boundaries around physical touch; when to make a commitment-all important aspects to name in a discussion about love.
Love, in a Christian understanding, does not mean a sentimental, gushy feeling but establishing "right relationship" between two beings in non-oppressive, non-abusive ways. Love as "right relationship" involves honesty, trust, respect, intimacy, familiarity, and openness. Love means learning to honor each other's bodies, sense of self, and boundaries without pressure to change or conform. It is not love if a partner's "No" cannot be heard and honored. It is not love if, befo~@,sexual intercourse, one is not for,tht!flfif},lf'iabDut a sexually trans-
iU1.)\..U.).)lVll ofvalues,
and concerns
negotiating a sexual'~e:-xperience. It means knowing yourself well enough to express your fears, feelings, thoughts, and desires to your partner and being comfortable enough with your sexuality to disagree when something is not right for you. Responsible sex means deciding with your partner what the boundaries will be and taking appropriate precautions that insure safer sex. And finally, responsible sex means accepting that each one of us is responsible for the gift of our sexuality and what we choose to do with it. May our choices be well-informed, creative, and loving ones that bring us joyous life! ...
Maggie Covenant McNaught is Director and Campus Minister of the Cal Aggie
Christian Association, an ecumenical ministry at the University of California-Davis. She is also a Marriage, Family, and Child Counselor intern working on licensure.
19
Building a Liberating Bible Study Program into your Ministry
By Lindsay Louise Biddle
The use of scripture is alive and well on university and college campuses. Unfortunately, so is the abuse of sCripture. Attend any public event concerning lesbigay issues and you will likely hear someone quote the Bible to condemn homosexuality. For example, at a self-defense workshop held at the University of Minnesota in response to the increase in hate crimes against lesbigay people, the instructor cited a public utilities company that would not allow its community center to be used for a program on homophobia. When asked why not, the company spokesperson quoted biblical passages to defend the decision.
Need for Biblical Defense
As a Christian, I feel angry about such discrimination, embarrassed at the blatant misapplication of scripture, and frustrated that God's Word appears to be used to promote hatred. As a campus minister called to work with traditionally-excluded and under-represented students, I decided to offer a "Biblical Self-Defense Course on Lesbian, Gay and Bisexual Concerns." The course focuses on the Bible passages most commonly used to condemn homosexuality; outlines their historical, literary, and cultural contexts; and presents several liberation theology interpretations. This is not a traditional Bible study, but an opportunity for folkswhatever their religion, sexual orientation, or level of biblical literacy-to, '#7understand better the Bible passages di-; rected against lesbigay people.
For many participants, these texts are a source of personal and spiritual pain. One lesbian spoke of her former pastor who said she would burn in hell. A mother of a gay son said she willk(not join a church that doesn't accept hom6sexuals, and she has yet to find such an inclusive community. Still another person said he never thought he meet anyone who believed the wasn't against homosexuality'
Often folks try to deal wit painful scriptural issues in therapy even though few therapists are theologically trained to assist them. Yet since IIcoming out" as a sexual person entails" coming out" as a spiritual person, religious baggage cannot be ignored. The church has a responsibility to nurture folks in their development as whole human beings, holy creatures of God.
A Look at the Course
The "Biblical Self-Defense Course" begins with the Genesis account of Sodom and Gomorrah and continues with the Leviticus Holiness Code and the first chapter of Romans. Mter comparing several English versions of each
, passage, we study the word variances in English and Hebrew and/or Greek. Then we explore the contexts of each passage, their original intents (to the best of our knowledge), and the history of their interpretations, including liberation theology. We also trace the history of the word IIsodomite" in the English versions of the Old and New Testaments.
"Peace has come to my soul, a rare gift. "
From a participant
Physical self-defense is not so much a matter of the size or weight of one's body but what one does with it. Learning what to do does not from ever being attacked, enable one to develop
'r.-%·_:..rA('1?t,!,k' , and George
A<\{tlStlll1llton University. might not say. re 0 t, available to scripture is not the issue; i merely present "Biblical Selfbeing used-abused-to defend ("proof-Defense." Contact her
at 612/724-5429.
Open Hands
text") an already-made position. Rather I encourage everyone who studies scripture to do three things:
1.
To read and listen to various interpretations critically.
What is being said? Do you agree or disagree with the content? Does it come across as loving or condemning? Are there mixed messages?
2.
To study in a safe and nurturing environment.
Do you feel okay asking questions or raising doubts? Are you IIgiven" an answer or are you asked to consider a variety of answers and/or new questions? Do some subjects feel taboo or is everything above board?
3.
To develop confidence in one's own understandings, and to respect the confidentiality of other people's understandings.
Biblical information learned in class is public. Personal stories of class members are theirs alone to tell.
After participating in the class, people say they feel better about themselves. Some plan to use new understandings to make their communities of faith more welcoming of lesbigay people. Others want to share understandings with their family members or co-workers who are homosexual. Some hope their new grasp of scripture enables them to come out to their families and thout fear of religious conOthers are grateful for the unity to connect their faith with "rest of their lives. As we go about our inclusive ministries on campus, let , us continue to offer this gift of peace'
and may it not be so rare. T
Lindsay Louise Biddle, pastor ofa Presbyterian congregation in st. Paul, Minnesota has served as campus minister at the Uniof
Minnesota,
University of
20
~hatlsHo~ophobiaand Heterosexis~?~~~~~~~~~~~~~~~~~~~
Homophobia is a Double Standard for Relationships
Homophobia is not asking about your child's, sibling's, or friend's gay or lesbian lover, when you always ask heterosexual children or friends "How is your husband?" or "How is your wife?"
Homophobia is failing to be supportive when your gay or lesbian child, sibling, or friend is sad about a quarrel or breakup with a partner, or when that partner dies.
omophobia is feeling repulsed by public displays of affection between gay men or lesbians, but accepting the same affec·;onate displays between heterosexuals as okay.
omophobia is making a big deal out of an unwanted adance from a gay man or lesbian, when you calmly say "No +hanks" to an unwanted heterosexual advance.
omophobia is a Sexualizing of Gay and Lesbian People
omophobia is always thinking of gay men's or lesbians' sexuaty, rather than seeing them as whole, complex persons. omophobia is kissing an old friend, but being afraid even to
snake hands with a gay man or lesbian.
...;omophobia is assuming that a gay man or lesbian is making
a sexual advance if he or she touchesyou.
omophobia is always being curious about which one in a gay 'lesbian couple is "the man" and which one is "the woman." omophobia is thinking that every gay man or lesbian is just someone who couldn't find a heterosexual partner.
Homophobia is a Reluctance to Stand Up and Speak Out
Homophobia is refusing to confront a homophobic or heterosexist rema rk or joke because you are afraid of being identified with lesbians and gay men.
Homophobia is not mentioning to your friends that you work with or support a gay rights organization because you are afraid they will think you are gay.
Heterosexism is an Attempt to Control
Heterosexism is telling gay men or lesbians that they shouldn't
be so outspoken about gay rights while you and your friends are
very outspoken about abortion rights, or women's rights, or men's
rights, or animal rights.
Heterosexism is telling gay men and lesbians that they shouldn't
be pushing their own personal agenda.
Heterosexism is telling a gay or lesbian person that they would
get further professionally if they would "broaden" their interests,
as if gay/lesbian studies or anti-heterosexism work was not
a "Iegitimate" field of study and interest.
Heterosexism is trying to get gay men and lesbians to "shape
up" or conform to the heterosexual world by stereotyping them
as promiscuous, recruiters, separatists, or radicals.
Note
The idea for this resource came from Lesbians: A Consciousness Raising Kit
by the Boston NOW Lesbian Task Force.
I Handouts tor Anti-Homophobia Edutation Workshops
Can~u Ident~yHeterosexual Privilege? ~~~~~~~~~~~~~~~~~~~
d e'osexual privilege is being able to live your life as part of a larger gmup of heterosexual people who do not as a group have to think ;ce about anything in this list.
eterosexual privilege is the legal and religious right to marry ich then includes a number of automatic heterosexual privi. eges, such as:
Public recognition of and support for your intimate relationship
others inquire about your dates and your expectations of marriage others celebrate your commitment through cards, gifts,
verbal congratulations, attending your wedding, etc. preferential treatment in job promotions if you are married ab' ity to adopt children and/or maintain custody of children 'educed rates for insurance policies
"""'mediate and unquestioned access in cases of emergency paid sick leave for ill spouse; condolences when partner dies d rect and automatic inheritance on spouse's death.
eterosexual privilege is a general cultural supportandapproval ,of such things as:
our lifestyle and relationships, which are considered normal
our dating as a teenager
;our affectionate behavior in public, without fear of harassment,
beatings, or death
;,our ability to talk openly with others about housing, vacations,
a"'d future plans you are making with your partner
our living wth YOur partner
your open grieving when a relationship ends
your working with children, unless you specifically prove yourself
to be unfit
your raising of children, without state intervention, unless you
specifically prove yourself to be unfit
your multiple talents, skills, and interests, without identifying and
categorizing you by your sexuality.
Heterosexual privilege is general, automatic supportandapproval from the religious community for
your desire to get married and form a stable relationship
your desire to have and raise children
your professional skills to work with youth or children
your professional skills to work in a religious institution as administrator
or professor your call to the ordained ministry. Individual heterosexual people may confront these issues, but as a population they can automatically assume these privileges. Social, political, economic, and religious forces compe/lesbigay people as a population to think about these issues constantly because society and religious communities do not accord gay and lesbian people these privileges.
Notes
The idea for this list came from "What is Heterosexual Privilege?" created
by the Office of Gay/ Lesbian/Bisexual Student Life, Emory University, Atlanta,
Georgia. They adapted it from Caroljean Coventree.
Thanks to Ben Curry, The American University, for submitting the original
worksheets for both of these lists.
These handouts may be reproduced.
Fall 1994
I
21
Methodist Student Fellowship
Mission Statement
We, the members of the Methodist Student Fellowship of Illinois Wesleyan University, seek to form a community of students, faculty, and concerned community members. Through this community we hope to engage in dialogues and actions which foster our understanding of ourselves, each other, our church, our society, and God. To further this understanding, we hope to discuss and take part in issues, both common and controversial, that relate to our faith, our tradition, our reason, and our experience. We feel that MSF should be a safe place for everyone to share their views.
We also see the pain and suffering caused by injustice in today's society. We realize that pain and suffering come in many shapes and forms, but we also recognize God's call to respond, both in discussion and in deeds. With this in mind, MSF is dedicated to the inclusion of all people, regardless of race, gender, ethnicity, sexual orientation, age, or ability. We recognize our affiliation with the United Methodist Church; however, we wish to remain open and encouraging to all people who may come from different traditions and faiths, and we seek to educate ourselves about them.
We are especially aware of the struggles of lesbians, gays, and bisexual people. We ~ see the lack of integrity in the positions
1taken by thhe unbited hMethoddist Church which
relate to t ese rot ers an sisters, and we seek to positively affect the church . MSF wishes to remain open and affirming to these and all oppressed people as they continue the struggle with society and the church. In adopting their struggle as our own we formally declare MSF to be a Reconciling Ministry and affiliate ourselves with the Reconciling Congregation Program.
Adopted 6 October 1993
MSF AT IWU:
BECOMING RECONCILING
By Andrew Ulman
Several years ago, after experiencing a drop in involvement and enthusiasm, the Methodist Student Fellowship (MSF) at Illinois Wesleyan University started a process to determine its purposes. This discussion began as an effort to rebuild an organization from its fading embers. We asked ourselves: What is our group about? What should we be doing on campus and in our communities? Our discussions led to a consensus: the purpose of our group is to create a nurturing community for all people interested in working together with Christ. We wanted MSF to be a prophetic witness to God's good news in both word and action.
This simple discussion about our mission and witness became the necessary spark to build the organization into a burning fire. We chose to become advocates for justice as individuals. The hymn "Pass It On" became our group's theme. We started engaging in new and interesting mission projects and in discussions about the proclamation of God's justice for the oppressed (lsa 42).
Our experiences have taught us that having a clear understanding of the church's mission sets an important foundation for Christian organizations seeking to be inclusive. Because our understanding of Christian mission includes the all-embracing love and grace of God, we felt we had a responsibility to become truly all-embracing of every person who walked into our meetings.
We learned about the Reconciling Congregation Program for United Methodist churches in the spring of 1993 after a member of our organization chanced upon Holy Covenant Church, an RC in Chicago. That summer one member of our group interned with the national RCP office. He and I attended the RCP Convocation in Washington,
D.C. In the fall when we returned to campus we quickly started working on a mission statement. For the first time we put onto paper all the ideals that we as Christians felt we ought to be struggling for. Among those ideals was a declaration to be reconciling. At one meeting we worked on the ' details of the wording of the document; at the next we adopted it.
There was never any doubt whether our MSF group should become reconciling. As soon as we all learned about the program, we knew we ought to be part of it. Our immediate willingness to become reconciling is due almost solely to our early discussions about the purpose of MSF. Once we had in common a significant belief-that God's love is for all people-it became a simple matter for us to promote this belief.
For ignorance,
we teach knowledge;
For hatred, we love;
For oppression, we struggle
for justice.
We easily formed natural alliances with the lesbian and gay organization on campus, with whom we are now sponsoring joint projects. We are fostering a relationship between MSF and the university chaplain who has just completed a sabbatical on human sexuality and Christian experiences.
Fellowship organizations like the MSF are one forum where members can more easily come to a common understanding of Christ's mission. This context of mission is where the discussions on becoming reconciling might beginwith Christ. During the process of becoming reconciling, our group came to a unified understanding of God's allinclusive love and God's call to be in ministry in every place where there is oppression. For ignorance, we teach knowledge; for hatred, we love; and for oppression, we struggle for justice. T
Andrew Ulman is a senior at Illinois
Wesleyan University where he studies Religion and Women's Studies. He is a candidate for ordained ministry in the United Methodist Church.
Open Hands 22
____________________________________________________________________________________________ _
~~O~@j W@OlJ~ ~~~~~)f~W~)fW 1f~~(f)~~~1f0lJ~~
Assessing Your CAMPUS MINISTRY
1. Do members of your governing board support
try with lesbigay persons (students, faculty, staff,
ministrators, community residents) in your college
If not, invite the governing board to begin the process developing such a ministry.
2.
Do your staff members participate in
ing and/or have experience with lesbigay
3.
Do your mission statement,
erature reflect a commitment
gay persons?
4.
Do you advertise your ll11UUU
publications?
S. Do you subscribe to
concerns?
6.
Do you maintain a
cals, and other
7.
Do you offer program~
sex, or the diversity
8.
Do you offer programs
the following areas: Scri",hh-a
tian saints and leaders,
world religions, mult
rights, military service,
9.
Do you include lesbigay joys and
_ 10. Do you publish a list of incl clergy in the area?
11. Do you offer pastoral care and/or ~VUll')~l111~
for lesbigay individuals, couples, parents
_12. Do you conduct holy unions or house blessings? _13. If you have a sanctuary, do you offer its use for
gay ceremonies? Ifnot, do you offer referrals to
sive congregations and clergy? _14. Do you offer care and advocacy for lesbigay who suffer discrimination, hate-crimes" lence, sexual abuse, or arrest under "sodomy" laws?,
'$""'=-w'~-"
_15. Do you use your prophetic voice to support lesbigay ' _ concerns in the community and church? _ 16. Do you regularly pray for your ministry with lesbigay persons and for their joys and concerns?
urr~
Assessing Your CAMPUS
1.
Does your college or university have a statement of nondiscrimination that includes lesbigay persons?
2.
Does the institution try to live up to its statement or is it "only on paper"?
3.
Has the institution ever studied the concerns of its lesmembers (students, faculty, staff, administrators)? some students, faculty, staff, or administrators openly or transgender? Are other mem"out" about their support of lesDo the groups talk? offer its employees and/or students about lesbigay concerns? (health clinic, police security, of lesbigay persons? offer care and advocacy for lesbifrom
discrimination, hate-crimes, ? What are the grievance pro-
programs, training, referrals, adt..
a~urces about lesbigay concerns? have a student union or student provides lesbigay support groups, sorrals,
advocacy, and other resources? ution provide a full benefits and privithe families of lesbigay employees? the institution have a lesbigay academic studies department or program? Are lesbigay histories, issues, and themes included in other academic departments or programs? Does the library include lesbigay resources? the institution's policies, procedures, publications,
forms use language and examples inclusive of lesbigay persons and concerns? Do photographs reflect the diversity of sexual orientations?
15. If the institution has coordinate campuses or graduate schools, do they provide safe and secure environments for lesbigay persons?
Row to Become a Reconciling Campus Ministry. Resource Paper #6, RCp, 1994.
Shoemaker, Steven. "How a Local Church-Campus Ministry is Trying to Overcome the Fear and Hatred of Homosexuals." Breaking the Silence:
(h ercoming the Fear. Presbyterian Church (U.S.A.), 1985.
.W erson, James, chair. In Every Classroom: The Report ofthe President's Select Committee for Lesbian and Gay Concerns. Rutgers, 1989.
Breaking the Silence: Final Report ofthe Select Committee on Lesbian, Gay and Bisexual Concerns. University of Minnesota, 1993. 612/624-2855.
Compiled by Lindsay L. Biddle
Fall 1994 23
SusfainiTlfJ fhe Spirit:
S'l rworsFiip Service
ofCelebrafion
Gathering Music
A time for meditation will follow the call to
at today's service. You will notice it is a bit
unusual, and at a few points you will be
asked to participate in non-customary ways.
As you worship today, you will be involved in
a congregational performance piece, in which
together we will play out the process of
reconciling in our lives.
Call to Worship
Leader: You are welcome here.
People: Who do we mean when we say you? Do we mean you who were not welcome?
Leader: You are welcome here.
People: Where do we mean when we say here? Do we mean in our hearts or in this building?
Leader: I am welcome here.
People: I am welcome here.
Leader: We are a people whole-and hurting.
People: We are a people whole-and healing.
PART I: DISUNION
Meditation During the meditation, please turn and face out of the circle, to the wall. Think on your feeling ofisolation in this gathering ofbelievers. Hear the words ofPaul in this formation, then turn back to face in as you hear the introduction to the hymn.
I Corinthians 12:14-21, 26-27, 29-31
Hymn: What Gift Can We Bring? No. 87, verses 1-3 United Methodist Hymnal After we have sung the first verse in our circle, please move to a seat as you continue to sing.
PART II: REUNION
Words of Welcome
Children's Story
Hymn: What Gift Can We Bring? No. 87, verse 4
Open Hands 24
Witness: Love Letters Several letters will be read. Their sources range from Paul ofTarsus to Alice Walker and other prophets in our midst today. They are letters about reunions and wholeness. They are also about brokenness, where reconciling is still a seed ofhope. They connect with each other only in the largest sense ofhuman experience. Hear them as a kaleidoscope, ifyou will.
Silent Reflection
PART III: COMMUNION
oys and Concerns
As we share our lives by bringing our joys and concerns to the body gathered, please share your own reflection on reconciling's shape and meaning in your life.
Community Prayer Offerings Preparation for the Eucharist
Leader:
We are called to be reconciled because we once were whole and became broken.
People:
Our wholeness was terrifying. We broke ourselves because the little pieces are
easier to see.
Leader:
We are called to be reconciled because we are called to be whole.
People:
Wholeness is terrifying. It's easier to break ourselves into us and them, inside
and outside.
Leader:
The whole and living circle of love is a terrifying thing.
People:
It is our beginning.
Passing the Peace
As we pass peace to each other with a kiss or a hug or a poke or a nudge or a wink or a raising of our hands, let us know we embody in this action the whole and living circle oflove. Become a symbol ofthis love by moving into a circle in the center ofthe sanctuary, around the table with
the elements-it's okay ifthe circle is two or three people deep. We will share the eucharist in
this formation.
Eucharist-sharing a meal
[Print directions for your church.]
Closing Hymn: The Gift of Love No. 408, verses 1 and 2 United Methodist Hymnal
This service ofworship was originally created by Cindy Peterson, Martha Rogers, and Thew Elliott, with the help of Chip Aldridge, Mitchell Bond, and Mary Kraus, pastor, for the 7th anniversary of Dumbarton United Methodist Church (Washington, DC) becoming a Reconciling Congregation.
Directions: If your sanctuary will accommodate it, move pews or chairs into a circle, semicircle, or some arrangement other than straight rows and place your worship table in the center. Ifnot, devise another way for the congregation to "turn their backs II in the Meditation time
Substitute "open and affirming" or "more light" etc. if your ministry is not United Methodist.
The hymn "What Gift Can We Bring" is by Jane Marshall, 1982. The hymn "The Gift of Love" (based on 1 Cor 13:1-3) is by Hal Hopson, 1972. Both hymns are copyrighted by Hope Publishing Company.
Fall 1994 25
o
On Pain, Anger, Joy, and
Dis-Grace
Do you hear the pain and compromise in the stories between these covers? Do you hear the unnamed anger that threatens to drain the energy and creativity of students, pastors, and campus ministers alike? Do you hear the steady pulse of the deep faith in God's unconditional love and steadfastness in ministry in one writer after another? Do you hear the cries of those students and ministers who have been dis-graced? Do you hear how some are cut off from channels of the grace of God that others take for granted? Editing this issue of Open Hands has carried me from pain, to anger, to admiration and hope, to dis-grace-and back again.
I could feel the pain oozing off the manuscript pages as I worked with these articles. It was harder to get in touch with the anger that seemed tightly capped beneath the pain: anger at the church's refusal to confess its sins; anger at the church's inability to ask forgiveness of countless numbers of its own that the church has sinned against; anger at the church's focus on lithe homosexuality issue" or "right doctrine" or "church polity" rather than on the cries for love, acceptance, and support coming from God's children. And the sense of "dis-grace"? Well, it's there too, peering forlornly through the hopefulness of students and the steadfast outreach of the ministers.
Every time I edit an issue of this magazine I hear and feel the pulse of that unnamed, painful anger. This time the pulsing beat is louder. Perhaps it is because the church-our beloved church-is messing with our children, with God's children, with our hopes for the future.
How can we the church continue to stand by and let ignorant and uncaring landlords kick out yet more Jonathans who sit in a heap of their belongings on a street curb wailing, IIAll I want is to be left alone ... Why do they say such awful things about me?" (p. 18) I say "we the church" because I believe that until our voices and our power is great enough to end the disgrace of the church that leads to the dis-grace of God's lesbigay people, we all must group ourselves with that larger institution and its sin-even as we individually and collectively work to confront it. So I ask my questions of myself and of you:
How can we the church sit silently by while another group of teenagers has entered college dorms, knowing they must be on their guard constantly lest someone find out they are queer and proceed to harass or bash them?
(p. 11)
How can we the church just say "too bad" when a campus minister confesses he did not speak out against the fundamentalist student who told gay students "You are condemned. AIDS is your judgment. Either repent or die."? (p. 7)
How can we the church not repent of our sin of heterosexism? of our fear of taking a stand? of our overconcern not to "split the church" and our under-concern with the painful realities of God's gay, lesbian, bisexual, and transsexual children? (p. 9)
Where is the loud indignation from the church when fearful college, university, or seminary presidents refuse to allow gay, lesbian, bisexual support groups or AIDS conferences or gay-positive courses or speakers on campus? Where is the universal calling of our leaders to be in ministry with all God's children? (p. 22)
Where is the shout from the church of "enough" when gifted faculty, staff, and campus ministers lose their jobs for speaking out on behalf of God's gay, lesbian, bisexual, and transsexual college children? (p. 7) Positive examples of joy and connection and s'upport are
also expressed in this issue. Each example drew a cheer of joy from me, a whisper of thanks, and a fervent prayer to God to sustain those courageous students staff, faculty, and clergy who birthed the successful ministries. Positive, successful ministries with God's queer children abound. Thank God!
Still the pain exists and the anger pulses underneath. I keep wondering when we as the church at large will finally shout IIenough Jonathans wailing on the curb, enough Erics who need 'gaydar' to live safely, enough invisible lesbian partners of faculty without partner benefits, enough self-righteous fundamentalists, enough timid presidents and trustees, enough campus ministers fearful of losing financial support and their ever-diminishing flocks, enough students disillusioned with a narrow-minded, heterosexist church, enough gifted leaders sacked for speaking out.
When will it be time to end the disgrace of our church? When will it be time to end the dis-grace of God's queer children and those who love and support and minister to and with them? We haven't reached that critical mass yet-but every welcoming church and every welcoming campus ministry helps
us on our way! Every time we the church stand up and firmly support the creation of "circles of friends" and /lopen door ministries" and "At the Table Projects" on campuses, we help dispel a little more of that feeling of dis-grace.
..-n(~~ ()s.{),~ Open
Hands 26
& Letters
hUTches To Ministries On "'zpus ministries! In the United States since e students are in almost every church. The rise community college movement and the focus on contLnuin,.; education in business and industry have meant that ople in most congregations are involved in post-high education. Some Sunday ask your congregation to IIraise and if in the last twelve months you have taken at least
niyersity or college course." Ask IIHow many have taken inuing education seminar or workshop in the last twelve ·hsr Probably 10 to 20 percent of adults will raise their
to one of these questions .
. e same process of ministry applies whether churches are sed on welcoming lesbigay folks or on ministry with stu"' of all types. This process involves four steps: commit, "ify, listen, and respond. At least a portion of the congre.~n needs to be committed to linking with students. This "p then needs to reach out in a non-threatening, welcom..:ay to those identified as involved in higher education. ents' needs will vary tremendously, so listening carefully ..al to the process of linking a local congregation with stuts on campus. From loneliness to over-involvement, from oal-induced poverty to being seduced by college consum'sm, from looking-for-a-partner to maintaining a relationip, from questioning all faith commitments to being vulerable
to cults-all can be issues to which the local Christian mmunity may need to respond.
Since Christian congregations near campuses range from mophobic to openly affirming of lesbigay students, some urches choose to be more public in their welcoming of lesigay students, regularly printing in church bulletins and ads
eir welcome and disagreement with national, denomina.
onal, homophobic policies. These more formal and public
ponses will be viewed positively by lesbigay students who e searching for a church home.
The people who are the problem-solving, contributing, welcoming leaders of society and church tomorrow are today's students. Identifying strategies to link with them are worthy of imagination and effort by Christian churches.
Steven Shoemaker is Co-pastor ofMcKinley Presbyterian Church and Director of the McKinley Foundation (a church-based campus ministry) in Campaign, Illinois.
Fall 1994
About Transgendered Persons
Dear Mr. Bowman:
Thank you for your letter describing Open Hands. It is a program that is long overdue. In your letter you state: IIMillions of lesbian, gay, and bisexual persons, and their families and friends, won't go away." How much better this would have read if it had said: IIMillions of lesbian, gay, bisexual, and transgenderedpersons, and their families and friends, won't go away."
The transgendered are part of God's family, and the first to be excluded by both the heterosexual and homosexual communities. During Operation Desert Storm, many of our gay and lesbian brothers and sisters were sent to the front, their administrative discharges put on hold. A small group of transgendered people were recalled to active duty (having been previously discharged) and sent to the front. Yet, they are never mentioned. Likewise, when the subject of reconciliation comes up in the churches, the transgendered are never mentioned.
If we are going to heal our world, we cannot allow any of God's children to be excluded.
Sr. Mary Elizabeth, SSE, San Juan Capistrano, CA
About our Magazine
Dear Sir:
THANK YOU, THANK YOU for sending me Vol. 9, No. 4 [Reaching Out Boldly: Evangelism with a Welcoming Flavor] of your new, very much improved Open Hands magazine! I thor0ughly ENJOYED it. You improved it 100 percent. Count me in on a year's subscription. You've won me over .
PS. Please send one back copy to [a friend]. Invite him to subscribe too .
Donna Walthour, Leechburg, PA
About Invisibility ofOld Gays/Lesbians
Dear Mark:
...For some time I have had a concern that the gay/lesbian media have failed to respond to the existence of older gay/ lesbian persons in our community. Rarely if ever do we see an article on our activities, our contributions to the SOciety in which we live...
I recently received a copy of Open Hands, looked for articles about older folks, and found none. I did find a statement under the title IIMarketing the Gospel." [Reaching Out Boldly: Evangelism with a WelcomingFlavor, Spring 1994] Again, we are cast aside as very closeted. Many are. However, the statement that this can only change through their initiative seems to me to be the church's easy way out...
When I pick up a gay publication, I rarely ever see any articles on accomplishments of older gay persons ... Many of us are out there doing our work, sharing our lives and our faith that God truly loves us just as we are ...
Anyone reading this letter might say I have a bruised ego. Not so! I am indeed fortunate that I am able to take risks for my faith and who lam.. .1 am fully aware there are gaps between generations-different ideas and thoughts. However, I only pray that those gaps do not become a road block for mutual respect and love for one another...
Ted Christman, Minneapolis, MN
27
CAMPUS MINISTRY: BASIC REFERENCES
Boston Lesbian Psychologies Collective, ed. Lesbian Psychologies: Explorations & Challenges. Chicago: University of Illinois Press, 1987. Explores a variety of identity issues for lesbians.
Isay, Richard A. Being Homosexual: Gay Men and their Development. New York: Aronson, 1989. Challenges traditional psychoanalytic attitudes and practices; defines a "normal" path of psychological development.
Reconciling Congregation Program. Reconciling Campus Ministries, Resource Paper #6. Chicago: Reconciling Congregation Program, 1994. 312/736-5526. Looks at the "why" and "how" of becoming welcoming.
Sherrill, Jan-Mitchell and Craig A. Hardesty. The Gay, Lesbian and Bisexual Students' Guide to Colleges, Universities and Graduate Schools. New York: New York University Press, 1994. Evaluates the campus climate.
Weinberg, Martin S., ColinJ. Williams, and Douglas W. Pryor. Dual Attraction: Understanding Bisexuality. New York: Oxford University, 1994. Adds a much-needed chapter to the basic work of Kinsey and Masters and Johnson.
Wrathall, John. At the table: A Campus Ministry-Based Anti-Homophobia Project. United Ministries in Higher Education, 1994. 331 17th Avenue, SE, Minneapolis, MN 55414. $10. A pilot campus project. Lots of resources.
VIDEOS
And the Band Played On. HBO, 1994. Provides a history of the AIDS epidemic in the United States.
Last Call at Maud's. Water Bearer Films, 1993. A 77-minute documentary on lesbian social history.
McNaught, Brian. On Being Gay. TRB Productions, 1986. An 80minute video best viewed in two 40-minute settings.
Office of Television & Radio. A Little Respect: Gay Men, Lesbians and Bisex~als on Campus. Rutgers, 1990. Conversations with students about the gay community.
SPIRITUAL EMPOWERMENT
Board of Discipleship, UMC. Spirituality for AIDS Ministries. alive now! Oan/Feb 1993). Nashville: Upper Room, 1993. Stories, prayers, poems.
Butler, Becky. Ceremonies ofthe Heart: Celebrating Lesbian Unions. Seattle: The Seal Press, 1990. Twenty-seven lesbian couples' rituals, publicly affirming their love.
Comstock, Gary David. Gay Theology without Apology. New York: The Pilgrim Press, 1993. Critically assesses Christian scripture, tradition, and the practice of the church.
Fortunato, John. Embracing the Exile: Healing Journeys of Gay Christians. San Francisco: Harper & Row, 1985. Offers hope and encouragement for lesbigay Christians.
Glaser, Chris. The Word is Out! The Bible Reclaimed for Lesbians and Gay Men. San Francisco: Harper, 1994. Devotional readings integrating faith and sexuality.
Heyward, Carter. Touching our Strength: The Erotic as Power and the Love ofGod. San Francisco: Harper & Row, 1989. Experiential sexual theology fusing love/justice.
More Light Churches Network. More Light Prayers. More Light Update. Annual January issue. P.O. Box 38, New BrunSwick, NJ 089030038. Collections of prayers.
Reconciling Congregation Program. Celebrating the Inclusive ,God: Worship in the Welcoming Community. Open Hands 9 (Winter 1994). Issue on worship, liturgies, resources.
Stuart, Elizabeth. Daring to Speak Love's Name: A Gay and lesbian Prayer Book. London: Hamish Hamilton, 1992. Combines practical help with inspirational psalms/prayers for the worshipping community.
Walker, Alice. "Beauty: When the Other Dancer is the Self," In Search ofour Mother's Gardens. Orlando: Harcourt Brace & Company, 1983, pp. 361-370. Explores feelings of being different which all people experience in some form.
TEXTS FOR CLASSROOM LECTURERS
Boswell, John. Christianity, Social Tolerance, and Homosexuality: Gay People in Western Europe from the Beginning ofthe Christian Era to the Fourteenth Century. Chicago: University of Chicago Press, 1980. Historical research which challenges the church's past relationship to its gay members. See also his Same-Sex Unions in Premodern Europe. Villard Books, 1994.
Crumpacker, Laurie and Eleanor M. Vander Haegen. Integrating the Curriculum: Teaching about Lesbians and Homophobia.
Wellesley College, Center for Research on Women, 1984. A study of curriculum changes.
Duberman, Martin, Martha Vicinus, and George Chauncey, Jr. Hidden from History: Reclaiming the Gay & Lesbian Past. New York: Meridian Book, 1989. Brings together vital scholarly studies on lesbian and gay history.
Goldberg, Jonathan. Reclaiming Sodom. New York: Routledge, 1994. A significant and controversial contribution on sexuality and gender in our culture.
Harbeck, Karen M., ed. Coming Out of the Classroom Closet: Gay and Lesbian Students, Teachers and Curricula. New York: Harrington Park Press, 1992. For all educators trying to confront homophobia/heterosexism in education.
Marcus, Eric. Is It a Choice? Answers to 300 ofthe Most Frequently Asked Questions about Gays and Lesbians. San Francisco: Harper, 1993. An honest, compassionate, and comprehensive resource on lesbian and gay culture.
Compiled by Laura Lee Wilson
Open Hands 28
------------------------------------------------------------------------------------------~~----~
elcoming
Movement congregations which have joined our o\'ement in recent months,
"'Y...-Y...'Y.IJ
.......................
OPEN
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M!t~M!~.~
~
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.......................
OPEN AND AFFIRMING
"rst Congregational UCC
ianapolis, Indiana
Although situated in an upper middle class area, this conegation of 400 is committed to ministry with the whole city ot Indianapolis. With its interim pastor, it is working on re..ewal of that mission. There is great excitement about new possibilities, including widening opportunities for lay particiation and further developing the Christian education pro-
am. The church wants its /laNA attitude" to be known in the city and continues to explore how it can be more op~n and affirming to a wide range of people.
First Congregational UCC Greenfield, Massachusetts
The 250 members of this rural/suburban church in western ,.fassachusetts are engaged in a process of redefinition and diseO\'ery as they search for a new pastor. This fall they look for,
ard to welcoming the area's UCCJust Peace Fellowship which
rt~f"eld,
Minnesota 'n be ably hosted by their energetic women's fellowship. Mntense
time of aNA study and decision making, they
"n their aNA commitment with the goal of inerstanding
about what it can mean in the life of
First VCC a small college town church of 400, just completed major renovation of its old building, the first such changes and additions in eighty years! The project included restoration of a wonderful, historic pipe organ. As part of its active mission program and ONA commitment, the church is working with a community group to arrange "safe space" at the church for lesbigay teens to meet and talk. At the all-church retreat in November, the congregation will continue discussion about what it means to be an inclusive community. It will also soon begin a study of the new UCC sexuality curriculum.
WELCOMING CHURCH LISTS AVAILABLE
The complete ecumenical list of welcoming churches is printed in the winter issue of Open Hands each year. For a more up-to-date list of your particular denomination, contact the appropriate program listed on p. 3 or p. 32.
Mira Vista UCC EI Cerrito, California
Diverse in race, sexual orientation, and theological perspective, this East Bay congregation of 120 members is experiencing exciting transition as many young people are becoming part of its active life. Its strong local mission program includes a winter shelter for homeless women and children. The church understands being a NA as IIa continuing journey" which includes discovering new ways to reach out to the gay/lesbian community and exploring wider issues of inclusiveness. Church members participated in San Francisco's Gay Pride Parade as part of the 100-member, ecumenical "welcoming churches" contingent.
United Church of Christ New Brighton, Minnesota
Located on the outskirts of the Twin Cities, this 400-member suburban church supports numerous missions in the local area and beyond. In 1993, they were involved in a Habitat for Humanity home-building project in Mississippi. Their aNA study was part of a strong adult education program, On October 11, National Coming Out Day, they were part of /lComing Out: A Celebration of Faith Communities," an interfaith event.
Wild Rose UCC Evergreen, Colorado
Diverse in faith backgrounds, sexual orientations, and lifestyles, this tiny congregation in the foothills west of Denver meets in the local Senior Center. Right after voting to be a NA, the congregation rejoiced in recommending one of its openly gay members for /lIn-Care" status for ordination. The church has just taken the /I frightening but exciting step" of moving from a full-time to a part-time pastorate. With lay and clergy members now taking on new responSibilities, the congregation is evaluating its place in the community and looking at growth strategies. They ask prayers of support as they move boldly into the future,
Fall 1994 29
First UMC
Portland, Oregon
This l,OOO-member downtown congregation, celebrating its lS0th anniversary in 1998, is well-known for its participation in social justice issues. They hire interns to work for community social services agencies, offer a homeless shelter, employ an outreach coordinator, and' created an AIDS Memorial Quilt panel in memory of their pastor who died of AIDS. They hosted 72,000 visitors to the International Anne Frank Exhibit on Diversity in 1992 when a ballot measure against gays and lesbians was dividing the state.
First UMC joined the Reconciling Congregation movement one year after a vote to welcome people of all sexual orientations. After studying for two-and-a-half years, a Reconciling Task Force recommended the positive vote to the congregation and led a series of six classes on three occasions, followed by two town hall meetings. A Church and Sexuality Committee helps the church choose appropriate actions in affirmation, education, and outreach.
Ravenna UMC
Seattle, Washington
Ravenna UMC is a small congregation in an urban, professional neighborhood near the University of Washington campus. This congregation with a "strong neighborhood feeling" has an active music ministry and children's ministries. While its neighborhood includes many lesbian and gay persons, Ravenna realized that becoming an RC was also an important concern for heterosexual persons and families in the community.
Walnut Creek UMC
Walnut Creek, California
Walnut Creek UMC is an 800-member, suburban church with progressive traditions in largely conservative Contra Costa County. This church has a highly active and strong lay leadership, including many professional persons. The congregation's willingness to experiment is evidenced by its current plan to develop an alternative worship experience. The congregation is active in SHARE, an ecumenical group which collects and distributes food and financial support for persons in need. Walnut Creek recently became involved in "Our Neighbors," a program to resettle homeless families. The congregation began learning about social justice for lesbian and gay persons eight years ago with a series of educational forums. They began seriously considering becoming an RC in 1992, culminating in a vote this past June.
UM Community of Hope
Tulsa, Oklahoma
The Community of Hope was organized in the summer of 1993 as a "shalom base community." Now, a year later, over 100 persons are participating. The community offers Volunteers in Mission work teams, Affirming Diversity focus groups, a care team for persons with HIV / AIDS, and projects in response to domestic violence and homelessness. Believing that these ministries are grounded in a deep spirituality, Community of Hope also offers regular Bible study, support groups, and special workshops. Founded as an intentionally multicultural and inclusive community, Community of Hope's plan from its inception was to become an RC.
James Preston is Rep Outreach Staff
James Preston began in October as full-time outreach staff for the Reconciling Congregation Program in the Chicago office. An elder in the Northwest Texas Conference, James has served churches in Lubbock and Amarillo. He also served as Conference Youth Coordinator. James brings skills in Christian education, congregational enablement, liturgy, and public speaking to the RCP, as well as an abundance of energy and enthusiasm.
James's work will focus on cultivating new Reconciling Congregations. He also will provide support to Reconciling Campus Ministries and the Reconciling Pastors' Action Network. Although James will spend much time traveling on behalf of the RCp, he enjoys your words of welcome when you call or write to the office.
Ecumenical Welcoming Movement Surpasses 400
Our ecumenical movement of churches that welcome all persons regardless of sexual orientation is now growing at the rate of one new congregation per week and totals over 400 mainline congregations. This accomplishment was celebrated during the September 24-25 meeting of the leaders of the "welcoming church" programs in Chicago.
The leaders of the More Light (Presbyterian), Open and Affirming (United Church of Christ), Reconciled in Christ (Lutheran), Reconciling (United Methodist), and Supportive (Brethren/Mennonite) church programs also announced January 29, 1995, as "Ecumenical Welcoming Sunday." Welcoming congregations in all denominations are encouraged to celebrate their inclusive, reconciling ministries with lesbian, gay, and bisexual persons on that Sunday as a statement of solidarity with each other. The leaders also shared plans and resources in their respective programs and discussed ways of supporting each other. This is the fourth annual meeting of these program leaders.
The Open Hands Editorial Advisory Committee met in conjunction with the welcoming program leaders. Committee members reported continued praise received from readers since the magaZine became ecumenical in January 1993. This is evidenced by the growth in paid subscribers from 1,700 to 2,400 during this period. The advisory committee planned themes for upcoming issues of Open Hands (see box on next page).
Open Hands 30
UMC
Lesbian/Gay/Bisexual Clergy The Reconciling Congregation Program is facilitating a January retreat for United Methodist lesbianlgay/bisexual Central Jurisdiction.
'r,ethren Produce New Video
~-~onn"'n
ito~IB. t: Lesbian and Gay Mennonites and Brethuc the Journey is a 39-minute video portraying the c~ lesbian, gay, and bisexual Mennonites and Brethren ion to their experience with the Church. It provides a for dialogue on how the church weaves its Anabaptist ;' of nonconformity and its call to do justice with the emporary realities of the divisiveness surrounding homoality. The video and a brief study guide are available for from the Brethren/Mennonite Council for Lesbian and
a:: Concerns, P.O. Box 6300, Minneapolis, MN 55406-0300.
CP Releases Study on Effects of ecoming RC \ V ill my congregation lose members and funds if we start reconciling process?" The answer to that question is an emphatic "NO," according to a statistical study done this sumer. Moreover, in a national church that is declining in membership, the ability to retain members is even more signifi-
TIle study, commissioned by the Reconciling Congregation os!ram, analyzed fourteen years of data on membership,
Sound ror th~ Promis~dLand
FOURTH NATIONAL CONVOCATION OF
RECONCILING CONGREGATIONS
JULY 13-16, 1995
Augsburg College, Minneapolis, Minnesota
Youth/Student Rally on July 13,
preceding regular Convocation
More details to come.
worship attendance, church school attendance, and total budget for the fifty-two churches that became Reconciling Congregations (RCs) before 1991. A four-year span covering two years before and two years after a congregation's decision was given particular attention, as these are the most potentially volatile years in the RC process.
Results show that some RCs gained in numbers and others lost over these four years. Overall, however, RCs averaged no statistically significant change in membership, worship attendance, and church school attendance over this period. Results also show an increase in total budgets of RCs, but, on average, this increase was the same as other churches in their districts.
Responses to a survey about the reconciling process sent to pastors of the fi fty-two RCs was also analyzed. When examined in conjunction with the statistical data, a picture of a dynamic movement emerges.
The study was done by Chad Heilig, graduate student in statistics and member of Trinity UMC (Berkeley, California) and Kristin Stoneking, student at Garrett-Evangelical Theological Seminary. A copy of the final study report can be obtained from the Reconciling Congregation Program office.
u
1995 1995 FALL If you would like to \\Trite an article, contact
Fall 1994 31
How Does a Campus Ministry Become Part of the Welcoming Movement?
Although campus ministries have traditionally been safe and open places where students could explore questions of faith, identity, and life in general, often it is not apparent that campus ministries are open to gay, lesbian, and bisexual students who may be experiencing intense dissonance between their sexual and spiritual identities. Therefore, some campus ministries are publicly declaring themselves to be open and welcoming by joining the welcoming church movement in their denomination. Contact the person or office below if your group is interested.
National Contact Persons
More Light Churches Network (Presbyterian)
William Capel, 123R West Church Street, Champaign, IL 61820
217/355-9825
Open & Affirming Churches (Disciples)
Allen Harris, 1010 Park Avenue, New York, NY 10028
212/ 288-3246 Open and Affirming Churches (United Church of Christ) Ann B. Day, P.O. Box 403, Holden, MA 01520 508/856-9316
Reconciled in Christ Churches (Lutheran, ELCA) Judy Bond, 1722 HOllinwood Drive, Alexandria, VA 22307 703/768-4915
Reconciling Congregation Program (United Methodist) James Preston, 3801 N. Keeler Avenue, Chicago, IL 60641 312/736-5526
Supportive Congregations (Brethren/Mennonite)
P.O. Box 6300, Minneapolis, MN 55406
Welcoming & Affirming Baptists
P.O. Box 2596, Attleboro Falls, MA 02763
Please send me _ copies of Still on the Journey @ $15 (5 or more copies @ $10).
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Open Hands 32