77 20 2617 Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Queer Religion Boston Description An account of the resource Items for the Boston Queer Religious History exhibit Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Old Cambridge Baptist Church Description An account of the resource Location of Old Cambridge Baptist Church https://www.exhibits.lgbtran.org/files/original/aa2985aea7cf14e60c8301f5a602ebb6.jpg 2ab6bc65b7e0be4a9971551a743c0fdc Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Queer Religion Boston Description An account of the resource Items for the Boston Queer Religious History exhibit Still Image A static visual representation. Examples include paintings, drawings, graphic designs, plans and maps. Recommended best practice is to assign the type Text to images of textual materials. Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Old Cambridge Baptist Church Description An account of the resource Steeple and one of the facades of Old Cambridge Baptist Church, with stained glass visible, seen through trees on a sunny, partly cloudy day. Source A related resource from which the described resource is derived "Old Cambridge Baptist Church, Cambridge, Massachusetts" by Ken Lund is licensed under CC BY-SA 2.0. To view a copy of this license, visit https://creativecommons.org/licenses/by-sa/2.0/?ref=openverse. Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Queer Religion Boston Description An account of the resource Items for the Boston Queer Religious History exhibit Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Old South Church Description An account of the resource Location of Old South Church in Boston https://www.exhibits.lgbtran.org/files/original/1d150c6aa18c3d033e7cb92a02b56784.jpg 5f87108575cf1291e153962b1e6a0360 Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Queer Religion Boston Description An account of the resource Items for the Boston Queer Religious History exhibit Still Image A static visual representation. Examples include paintings, drawings, graphic designs, plans and maps. Recommended best practice is to assign the type Text to images of textual materials. Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Old South Church Description An account of the resource The front and side facades of Boston's Old South Church, with its steeple visible and traffic in the foreground, on a sunny, partly cloudy day. Source A related resource from which the described resource is derived "Old South Church, Boston" by Kestreltail is licensed under CC BY-SA 4.0. To view a copy of this license, visit https://creativecommons.org/licenses/by-sa/4.0/?ref=openverse. Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Queer Religion Boston Description An account of the resource Items for the Boston Queer Religious History exhibit Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Old West Church Description An account of the resource Location of the Old West Church in Boston https://www.exhibits.lgbtran.org/files/original/76c3220381f2a6b88dcc037bcfca9529.jpg 9064c40977757288c64a1f9021a4efec Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Queer Religion Boston Description An account of the resource Items for the Boston Queer Religious History exhibit Still Image A static visual representation. Examples include paintings, drawings, graphic designs, plans and maps. Recommended best practice is to assign the type Text to images of textual materials. Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Source A related resource from which the described resource is derived "Old West Church Boston DSC 0040 AD" by Adavyd is licensed under CC BY-SA 3.0. To view a copy of this license, visit https://creativecommons.org/licenses/by-sa/3.0/?ref=openverse. Title A name given to the resource Old West Church Description An account of the resource The front facade of Old West Church in Boston on a sunny, clear day. https://www.exhibits.lgbtran.org/files/original/05aeaef8a29f09487f7d48ca8d62e2a7.jpg 5df08289d3ba6680b5f706e5fdbb700c Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Second Stone Description An account of the resource Issues of the Second Stone publication. Still Image A static visual representation. Examples include paintings, drawings, graphic designs, plans and maps. Recommended best practice is to assign the type Text to images of textual materials. Publication Date The date the issue was published December Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource On Being Description An account of the resource An Early ad for Second Stone as published in the December issue of On Being. Source A related resource from which the described resource is derived Subject Files, 1970-2000. On Being: Sleeved, 1987-1994. 1987-1994. MS Twice Blessed Collection: Subject Files, 1970-2000 Box 7, Folder 14. ONE National Gay & Lesbian Archives. Archives of Sexuality and Gender, https://link.gale.com/apps/doc/AXGWDJ512981006/AHSI?u=kans96975&sid= AHSI&xid=6f5deb23. Accessed 29 June 2020. https://www.exhibits.lgbtran.org/files/original/3e65936cd6618379e57dd64aba2488a3.jpg 99bcdc0c208b7438cb8547352e532977 Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource The Historical Development of BIPOC Trans-spiritual Leadership Still Image A static visual representation. Examples include paintings, drawings, graphic designs, plans and maps. Recommended best practice is to assign the type Text to images of textual materials. Text Any textual data included in the document Alexandre-Denis Abel de Pujol (1787-1861) Saint Philippe baptisant l'eunuque de la reine d'Ethiopie sur le chemin de Jérusalem à Gaza Saint Philip baptising the Eunuch of the Queen of Ethiopia on the road from Jerusalem to Gaza 1848 Oil on canvas 2.4 x 3.06 metres Musée des Beaux-Arts, Valenciennes Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource On the road from Gaza to Jerusalem, Peter, a disciple of Jesus, was discussing Christian scripture with the Queen of Ethiopia and her advisor, a eunuch, who requested to be baptised. Subject The topic of the resource A painting by Rembrandt, based on a biblical passage, Acts VIII:26–40, Philip, a disciple of Jesus, was on the road from Jerusalem to Gaza when he met a man from Ethiopia. The Ethiopian is described as ‘an eunuch of great authority under the reign of Queen Candace of Ethiopia whose chariot he shares while discussing Isaiah, an old testament book. Philip relates his interpretation and baptizes the eunuch in the name of Jesus, who he introduces as the one the prophets foretold. The newly converted eunuch "went on his way rejoicing." Source A related resource from which the described resource is derived https://lectionaryart.org/2017/05/26/philip-and-the-ethiopian-eunuch/ Contributor An entity responsible for making contributions to the resource l https://www.exhibits.lgbtran.org/files/original/d4d7a86dc8ff6e21712ef506baf0775b.jpeg c9e707ac42bc07f7c475912f78489a73 Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource The Historical Development of BIPOC Trans-spiritual Leadership Still Image A static visual representation. Examples include paintings, drawings, graphic designs, plans and maps. Recommended best practice is to assign the type Text to images of textual materials. Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Once a suicide, Beam was known as a beacon of light in the LGBTQ Church movement because he learned and practiced two spiritual values: 'know thyself' and 'to thine own self be true.' Source A related resource from which the described resource is derived Archbishop Carl Bean, ‘beacon of light’ in LGBTQ church movement and AIDS activism, dies. LATimes, BY MARISSA EVANS, GREGORY YEE SEPT. 9, 2021. https://www.latimes.com/california/story/2021-09-09/archbishop-carl-bean-founder-of-lgbtq-church-movement-and-aids-dies-after-lengthy-illness https://www.exhibits.lgbtran.org/files/original/b5250a55cf892996ad7200a7d7b8af3c.jpg b75f9bcc264aa7e2cfb36fa54db2ac17 Still Image A static visual representation. Examples include paintings, drawings, graphic designs, plans and maps. Recommended best practice is to assign the type Text to images of textual materials. Text Any textual data included in the document SPRING 1993 Classes Parshat Hashavuah Service Leading Workshop (required for leaders) Gemorah shiur Understanding the Friday Night Service Torah Cantillation Basic Hebrew Hebrew Reading and Conversations Gay Literature Discussion Group Yiddish Conversation Naomi and Ruth Mah Jongg Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource One of Rabbi Kleinbaum's teaching texts Source A related resource from which the described resource is derived CBST Archives https://www.exhibits.lgbtran.org/files/original/ca1c694762f57e69b7fcb133b6792705.jpg e8c48c5128f43b69223723c9d2710a49 Still Image A static visual representation. Examples include paintings, drawings, graphic designs, plans and maps. Recommended best practice is to assign the type Text to images of textual materials. Text Any textual data included in the document Jewish Resource Guide for AIDS Memorials C B S T New York's Gay & Lesbian Synagogue Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource One of several resources created during the AIDS crisis Source A related resource from which the described resource is derived CBST Archives https://www.exhibits.lgbtran.org/files/original/a3a32cb0ac4c1b1e4d10ef33ed051700.pdf 7b0397cd51b700ce4ad18355d981ddc8 Still Image A static visual representation. Examples include paintings, drawings, graphic designs, plans and maps. Recommended best practice is to assign the type Text to images of textual materials. Text Any textual data included in the document CONGREGATION BETH SIMCHAT TORAH DISEASES THAT PLAGUE GAYS Over 30 gay-related diseases-some of them deadly-plague the gay community. As part of the Gay Jewish Omnibus program, the Gay Synagogue will present three prominent physicians who will speak about these diseases, their causes, effects and some preventative measures we must all be aware of for our own protection. A question and answer period will follow the presentation. The Speakers: Linda Laubenstein, MD Peter Seitzman, MD Daniel William, MD The Place: Congregation Beth Simchat Torah 57 Bethune Street-between Washington & West Streets-up stone ramp in Westbeth courtyard. The Date: Wednesday, February 24, 1982 7:30 p.m. Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource One of the earliest forums, February 1982 Source A related resource from which the described resource is derived CBST Archives https://www.exhibits.lgbtran.org/files/original/b307b77cf21952e48ca3549cb02815c8.jpg 2574c321512eaf862d80449659e5edcc https://www.exhibits.lgbtran.org/files/original/0b9d9fcedf22e8b70d95652d553bbf20.jpg 2106fbe4d08a16728a543a604cfba22b Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Shower of Stoles Description An account of the resource Items (stoles) for the Shower of Stoles exhibit Stole A stole in the Shower of Stoles exhibit Honoree The person honored by the creation of thestole. One Voice Mixed Chorus (Solidarity Tallit, Hand Prints) Stole Text ONE VOICE MIXED CHORUS Twin Cities, MN This tallit represents all GLBT clergy and lay people serving in synagogues who are not recognized for their service and contribution to the Jewish faith. Originally used as a Bar Mitzvah Tallit in 1926, this tallit brings our history as Jewish People into the present and moves us into the future. The rainbow colored hands represent that we should hold out our hands in welcome to all people. Denomination Reform Judaism Contribution Date 2007 Contribution Story This tallit (prayer shawl) was given in conjunction with One Voice Mixed Chorus' "Reclaiming Faith" concerts in the Twin Cities in January, 2007. David Lohman Faith Work Coordinator National Gay & Lesbian Task Force's Institute for Welcoming Resources Home of the Shower of Stoles Project 2007 Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Identifier An unambiguous reference to the resource within a given context 1082 Title A name given to the resource One Voice Mixed Chorus (Solidarity Tallit, Hand Prints) Coverage The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant Twin Cities, Minnesota (USA) Contributor An entity responsible for making contributions to the resource One Voice Mixed Chorus Jewish Judaism - Reform Minneapolis Minnesota St. Paul https://www.exhibits.lgbtran.org/files/original/8568134f02222e7195b3b3e607a60938.m4a 8b333335fb8e11f2402de414cefacf08 YouTube Video A video hosted on YouTube. Embed Code The html embed codes for this object. <iframe width="600" height="337" src="https://www.youtube.com/embed/Dg58yES9vNA" frameborder="0" allow="accelerometer; autoplay; encrypted-media; gyroscope; picture-in-picture" allowfullscreen="allowfullscreen"></iframe> Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Online Meeting with Loey, Stacy, & Jody 9.28.19 https://www.exhibits.lgbtran.org/files/original/ec24410bdd277f3f1ec1de1fb77f2d41.png 29e563377d3c4f1f9db1351d2ad61bd3 Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Open and Affirming in the UCC https://www.exhibits.lgbtran.org/files/original/1e370a12b97e77393841ea1c6a0dcfa0.jpg f8b203794588fd045840c41ca743842f Still Image A static visual representation. Examples include paintings, drawings, graphic designs, plans and maps. Recommended best practice is to assign the type Text to images of textual materials. Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Open Hands exhibit logo Description An account of the resource Logo for the Open Hands exhibit https://www.exhibits.lgbtran.org/files/original/cedca163f592bb276f2cb5693670c0bb.pdf 428712a5d00f39c18db012a263de7f9c Issue An issue of a recurring publication. Volume Number The volume number of the issue 10 Issue Number The number of the issue (within a volume) 1 Publication Year The year the issue was published 1994 Publication Date The date the issue was published Summer Text Any textual data included in the document Open Hands is a resource for congregations and individuals seeking to be in ministry with lesbian, bisexual, and gay persons. Each issue focuses on a specific area of concern within the church. Open Hands is published quarterly by the Reconciling Congregation Program, Inc. (United Methodist) in conjunction with More Light Churches Network (Presbyterian), Open and Affirming (United Church of Christ), and Reconciled in Christ (Lutheran) Programs. Each of these programs is a national network of local churches that publicly affirm their ministry with the whole family of God and welcome lesbian and gay persons and their families into their community of faith. These four programs -along with Open and Affirming (Disciples of Christ), Welcoming (Unitarian Universalist), Supportive Congregations (Brethren/ Mennonite), and Welcoming and Affirming (American Baptist) programs -offer hope that the church can be a reconciled community. Open Hands is published quarterly. Subscription is $16 for four issues ($20 outside the U.S.). Single copies and back issues are $5. Quantities of lO or more, $3 each. Subscriptions, letters to the editor, manuscripts, requests for advertising rates, and other correspondence should be sent to: Open Hands 3801 N. Keeler Avenue Chicago, IL 60641 Phone: 312/736-5526 Fax: 312/736-5475 Member, The Associated Church Press © 1994 Reconciling Congregation Program, Inc. Open Hands is a registered trademark. ISSN 0888-8833 @ Printed on recycled pape1: Resources jor Ministries Afjirming the Diversity oj Human Sexuality RECLAIMING PRIDE Focus on Pride 4 ANN B. DAY 5 Metanoia! Redeeming a Lost Metaphor C. M ARTIN DAVIS How to free 'repentance' from its Babylonian captivity! Gift-ed By Pride! APRIL HERRON-SWEET A personal witness from a straight pastor. RESTORING DAMAGED PRIDE Sin Against the Holy Spirit A POEM BY HARVEY M A NCHESTER, JR. FROM GENERATION TO GENERATION Remember our History! ANITA C. HILL Everyone needs a past stop suppressing ours! Pride is a Face-Lifting Process AN ONYMOUS 2 Open Hands 8 9 10 13 14 15 ----- Program Coordinators Reclaiming Pride: An Agenda for the Church? A Prideline of Marches 16 A visual glance at pre-and post-Stonewall demonstrations. Sto newall -25:the"-Ch~urch Was"'fhere! 18 Thank God for the Spirit of Stonewall! 20 HOWARD B . WARREN, JR Reflections from one who stood across the street. Hollywood Promotes Self-Esteem 21 LINDSAY LOUISE BIDDLE Can the church learn from Hollywood's technique? SUSTAINING THE SPIRIT ComingOut -A~Witness to the?'Resurrecti9r11"""~" 22 A RITUAL Cij'EATED,BY CHRIS GtA'SER *' ~tfi(ln yourff1embers who ar~, coming qf$""~' ritual ~'~~ted fot puqtl~hlfJrship! !;::.0ttz' In Pride We Claim You 24 A LITANY CREATED BY K ELLY T URNEY west coast east 25 A POEM BY CARLTON ELLIOTT SMITH Mark Bowman Reconciling Congregation Program, Inc. 3801 N. Keeler Avenue Chicago, IL 60641 312/ 736-5526 Ann B. Day Open and Affirming Program P.O. Box 403 Holden, MA 01520 508/ 856-9316 Brian Knittel o Reconciled in Christ Program 2800 Buena Vista Way Berkeley, CA 94708 5lO/ 841-6990 William Capel :·'·~:~' T More Light Churches Network 908 W. Healy Street . .~:. Champaign, IL 61821 217/ 355-9825 Publisher Mark Bowman Open Hands Editor Mary Jo Osterman Layout I Graphics I Typesetting In Print -Jan Graves Editorial Advisory Committee Reva Anderson, Toledo, OH Peg Beissert, Rolling Hills Est., CA Ann Marie Coleman, Chicago, IL Dan Hooper, Los AngeIes, CA Derrick Kikuchi, Daly City, CA Samuel E. Loliger, Buffalo, NY Shawndra Miller, Goshen, IN Dick Poole, Oak Forest, IL Caroline Presnell, Evanston, IL Irma C . Romero, Chicago, IL Paul Santillan, Chicago, IL Martha Scott, Chicago, IL Stuart Wright, Chicago, IL ONE MORE WORD 26 WHAT DO YOU THINK? 27 RESOURCES 28 MOVEMENT NEWS 29 ~"'."'."'''' ......... OPEN mt~~!~ ~...; ........, ~..........",~ Summer 1994 3 I hear the word "pride" and immediately think "goeth before a fall." I can't help it. It's one of those KJV Bible verses from childhood that is indelibly impressed on my memory though not quite accurately. The full verse warns, "Pride goeth before destruction, and a haughty spirit before a fall" (Prov 16:18). This passage has left me with a wariness about pride -a sense that it is somehow inappropriate, even dangerous. I have come to realize, however, that the word "pride" covers many intentions of the heart. There's the kind in Proverbs which causes people to be "haughty" -or as my grandmother would have said, "to get too big for their britches." Such an inflated view endangers both fellowship and faith. No wonder biblical texts warn believers to be wary. However, the heart knows another kind of pride, a kind marked by a sense of one's own proper dignity or value or self respect. Unlike self-centered pride, this pride of the centered-self reminds us that the Rev. Jesse Jackson is right; every human being has reason to shout: "I am somebody!" In light of our faith, we might then turn to our neighbor and say "And so are you!" We are called to honor God by nurturing and bringing to maturity the unique, genuine selves that we are . Renowned composer and cellist, Pablo Casals also understood. He urged that we instill pride in our children by saying to them: Do you know who you are? You are a marvel. You are unique. In all oj the world there is no other child exactly like you . .. And look at your body -what a wonder it is! your legs, your arms, your cunningJingers, the way you move! You may become a Shakespeare, a Michelangelo, a Beethoven. You have the capacity Jor anything. Yes, you are a marvel. And when you grow up, can you then harm another who is, like you, a marvel?1 Young lesbigay persons, as well as their heterosexual peers, need to grow up knowing themselves marvels of God's creation. To the extent that we believe that "we are all one in Christ" we all need to have gay/lesbian/ bisexual pride: Pride that makes us want to know the history of pink triangles, the Stonewall Inn, and "don't ask don't tell"; Pride that moves us to appreciate the literary, artistic, dramatic, liturgical, and political contributions of lesbigay people throughout history; Pride that assures we know the witness of BillJohnson, Troy Perry, Janie Spahr, John McNeill and countless other lesbigay Christian leaders; Pride that will not allow us to abide indifference and injustice toward the lesbigay expression of the Holy. We are called to rejoice with those who rejoice and weep with those who weep. To do so with integrity we need some appreciation of the reasons for the smiles or tears we share. For gay, lesbian, and bisexual people some of the reasons are rooted in the past -centuries of struggle and accomplishmenthat are the foundation for today's Ie bigay community. Some of the reasons are very contemporary -the persona' stories of our gay, lesbian, and bisexua. sisters and brothers. As we in the churc:-: come to know these past and prese " stories we shall better understand the need for and the sources of lesbiga,' pride. We will realize how widesprea . condemnation remains and how urgenis the Church's welcome. Together then. to the glory of God, we will learn to care for and be proud of the marvels that we are. 'Y Note lIn Original Blessing by Matthew Fox. Santa Fe: Bear &: Company, 1983. p. 94. 4 Open Hands .~~O\\ING".t ~ \1\alollle ~~ ByJonathan R. Abernethy and David E. Deppe Is It Possible to Reclaim Pride? Do We Want To? Listen in on a dialogue in progress. there are to dignity, (self-)esteem, (self-) respect.2 Jonathan: There is a passing reference in Proverbs to the dignity of women (Prov 31:25). David: Yes, and at the conclusion ofJob the writer is told to clothe himself with majesty and dignity. However,Job seems to do this, not out of self-respect or selfesteem, but for the purpose of bringing low those who are proud Gob 40: 10l4). David (to spouse, Jonathan): "Reclaiming Pride" is a problem! The more research I do, the more I discover how little is said about pride and how almost nothing is positive. It's like breaking new ground. Jonathan: Maybe you are. David: The whole thing of pride -especially "Lesbigay Pride" -is so important for our community, especially in the midst of our celebrations of the Stonewall anniversary. However, what I'm finding is all so negative. We've got a problem. The Down Side of Pride Jonathan: Is reclaiming pride the problem? That's easy. In our daily living many of us are eager to embrace egotism, haughtiness, arrogance, conceit, and vanity. David: That's right! Our common view of pride is everything you have said. And that's part of the problem. Jonathan: Well,you won't get any help from the Bible. I can't think of a Single positive reference to pride. What I remember is the proverbial pride goeth before afall . .. David: ... or God's opposing the proud, but giving grace to the humble. To make matters worse, when the Bible speaks of pride it often connects pride to those negative synonyms. For example Proverbs says: The proud, haughty person . " acts with arrogant pride Summer 1994 (Prov 21:24).1 In the gospel of Mark pride is included in a long list of socalled evil intentions beginning with for nication and theft (Mk 7:21-22). Paul includes haughty in his infamous Romans 1 list (Rom 1:29-31). The Up Side of Pride Jonathan: Like I said, the Bible's not going to help us. David: Well, maybe. However, there's a side of pride we've lost. Pride is a word with two opposite meanings. There is the common view of pride -all that appeals to our lower nature -and there's also another side, a more noble meaning that demands our attention pride as dignity, self-worth, self-respect, self-esteem. Jonathan: But few people pay attention to this positive side of pride. David: What's faSCinating is that in both Hebrew and Greek, as well as in English, pride has this positive and negative meaning. The Hebrew word ga'own can also mean excellency or majesty; and hyperephanon in classical . Greek can mean outstanding or distinguished . Jonathan: Does the Bible ever use pride in this more noble sense? David: Yes, but not often. Isaiah (4:2) makes a positive reference, and there are two passages by Paul (2 Cor 7:4 and Gal 6:4 ). That's about it. What surprises me is how few direct biblical references Jonathan: And the Bible talks about honoring parents, respecting elders, honoring the poor. David: And in Acts, the Apostles were held in high esteem by the early church (Acts 5:13). But that's all! In fact, there are stern admonitions warning against such things as self-respect or self-esteem (see Prov 26:16, 28: 11). Should the Church Reclaim Pride? Jonathan: So what does this have to say about reclaiming pride? David: Well, it says a lot. First of all, it is obvious the biblical writers don't think highly of pride. They only know the negative side of pride, the haughtiness and arrogance. Their message is clear: Have nothing to do with that. Jonathan: Frankly, I agree. These are not attributes that need encouraging. As I said, that kind of pride comes easy enough. Most of us indulge in that kind of behavior as a reaction to the invisibility society demands of us. The closet is not our choice! The closet is demeaning. And so we wear arrogance and haughtiness as our defense . David: What the biblical writers hold up as an alternative -humility, lowliness in spirit, meekness, gentleness also need no encouraging in our community. Such attributes can be fine character traits. However, for lesbigay people they easily become character more II•• 5 defects. For too long we "gentle people" have wallowed in humility, shame, guilt, and self-pity. Jonathan: Isn't that true of any group of oppressed people? I wonder if that's what the biblical writers are really trying to address? Maybe they were trying to discourage the hurtful side of pride. David: Perhaps. But the alternative is no better. What oppressed people need to hear is something about dignity, selfworth, self-respect . .. Jonathan: . .. and self-love. The Bible does speak positively about self-love ... David: What do you mean? Jonathan: Well, when the Pharisees ask Jesus about the greatest commandment, Jesus responds: You shall love the Lord your God with all your heart, soul and mind . .. and you shall love your neighbor as yourself (Matt 22:34-40). For me the message is clear: One cannot love another unless one loves oneself. And one cannot love oneself if one is engaged in the hurtful, negative aspects of pride such as arrogance, conceit, vanity, or haughty superiority. David: Interesting! Nor can we love another if we are engaged in being meek and submissive. Jonathan: Paul makes the same point in reference to love between spouses. A spouse is to love the other even as s/he loves her/himself (Eph 5:33). David: Loving your neighbor as yourselfor your spouse as you love yourself is an important inSight. You are equating pride with loving oneself, and loving oneself is necessary to love another. The church, on the other hand, equates pride with arrogance and conceit. Jonathan: Ah! .. . Now I understand why my folks cringe so much when I tell them how proud I am of them. They are good church people and they equate my pride in them with conceit, arrogance, and vanity when I am thinking in terms of respect, honor, worthiness, and esteem. I also understand my emptiness when they are unable to express their pride in me. Can we change that kind of thinking? Can we really reclaim pride and maintain theological integrity? David: I think so, although not everyone will agree. It will mean looking at things differently. When it comes to doing theology, I'm reminded of what our pastor said in her sermon on Sunday: "Thepurpose of David: Don'tbe so cynical. What the church might grasp and affirm is a new and profoundly biblical understanding of dignity, self-worth, self-respect, selfesteem -the more noble synonyms of pride. The church might modify its understanding of pride based on an understanding of a Word of God that is well known: Love your neighbor as yourself! Or in your words: One cannot love another unless one loves oneself. theology is to point out the pathway to God, rather than to be a barrier to others."3 When we look at pride from only one point of view, albeit biblical, we end up majoring in barriers and minoring in pathways. What you are suggesting, Jonathan, is a new way of thinking about "pride." And in so doing you are pointing out a pathway to God for a people who usually find those pathways filled with barriers. THE DIALOGUE: David and Jonathan explore meanings of pride. Jonathan: Well, I can tell -------------------you, it won't be easy. David: You're right! Reclaiming pride may be an impossible agenda for the church. What may be possible is to invite the people of God to explore a redefinition of pride. Perhaps people can interpret the symbol and gain new inSight. Jonathan: That's easier? David: I don't know, but you have pointed us in the right direction. First of all we have noted that in English as well as in the biblical languages pride has two very different meanings. The Bible chooses to use only one of the meanings directly. Theologically, the church has done the same. It seems not to fathom the higher, more noble meaning. That is especially true when it comes to "Gay Pride." Jonathan: Or gay anything. Jonathan: That's important not only for the church to grasp, but also for bisexual, lesbian, and gay people to grasp. What I find in our community is a 10 of shame, humiliation, guilt, self-contempt, feelings of inadequacy, a lack Of dignity . . . Pointing the Way David: That reminds me of Psalm What are human beings that you are min ful ofthem? Mortals that you carefor then Yet you have made them a little lower tha God and crowned them with glory an honor(Ps 8:4-5). No qualifiers here! The psalmist is speaking of all mortals, a. human beings! That includes us! Th15 is a profound Word of God that calls a . humankind to a new sense of dignity self-worth, self-respect, self-esteem. V";e are made in God's very own image,jus' a smidgen lower. Open Hands 6 Jonathan: Yea! God has made you and me exactly as God intended us to be. David: Yes, God made me a gay man. This Psalm calls me to delight in that knowledge, to rejoice in God's creation of me, to celebrate God. This kind of thinking can provide us with a sense of dignity, self-respect, and wholeness that celebrates God and that is so essential for our well-being, both physical and mental. Jonathan: This kind of thinking, however, is really difficult for many lesbigay people to hear. I know how difficult it was for me to accept my sexuality -and to accept that God created my sexuality. All my life I knew I was different. As I grew older I began to realize what that difference was. I heard the terms queer and faggot, and I knew they meant me. The message I heard the church telling me was those feelings were unnatural and to act on those feelings was sinful. However, I knew I could not change. I rayed God would remove those oughts and feelings from me, but the ore I prayed the stronger they became. Da\-id: God was probably telling you -~mething: My grace is sufficient for you. jonathan: Yes, but at the time I wasn't eHing that message. I felt ashamed. ore than that, I felt dirty, unclean, sino ...... and very lonely, separated from the people 1 loved (l couldn't tell them) and !"rom God (who knew my secret houghts). David: My experience was similar, and I suspect that is true of most gay, bisexual, and lesbian people who come from Christian homes and grow up in the Christian faith. One of two things happens: either we find ourselves deeper and deeper in the closet or we leave the church altogether. Jonathan: Or we take our own lives. David: That's why it's so important for the church to set a new agenda when it comes to pride, particularly "Lesbigay Pride." The church's agenda has to be that of finding a creative way of speak- Summer 1994 ing the Gospel to lesbigay people. We in the church must encourage people to discover who they are in God, to accept themselves as God has made them to be. We must encourage all of us to delight in God's wonderful diversity in creation, to rejoice in our sexuality, to express our sexuality responsibly, and to celebrate the gift that God gives to each one of us. Jonathan: Gift! David: Yes, gift! I believe our sexuality is a precious God-given gift. Whether homosexual or heterosexual or bisexual, our sexuality is a sacred trust from God to be used wisely and responSibly. Sexual bonding is the deepest and most intimate relationship that one can share with another. It is not dirty, unclean, or sinful. It is good, precious, and holy. It is not something to be talked about in secret or joked about in public, but revered and respected as the gift God has given it to be. Jonathan: Ifonly the Church could talk that way! What a difference that could make in the lives of a lot of people regardless of their sexual orientation. There's a wholeness in that language, a healing that we all need to hear ... David: We are all in desperate need of healing, including the church itself. As I said before, I'm not sure if the church is willing to reclaim or reinterpret pride -or even if it can. However, if the church is to survive the post-Christian era, I believe it has to change its approach. It must speak its message in a way the Gospel can be heard. Very few people are listening to the church anymore. For most, the church has lost its integrity. It has no authority. Many believe the church's message is irrelevant. Those more critical say the church is morally bankrupt . . . Jonathan: .. . and have left the institution to find their spirituality elsewhere. David: Yes, and so I want to raise a challenge to all of us still in the church: When it comes to "pride," dare to riskfor the Gospel. Reclaim the word pride, and ifnot the word itself, then at least reclaim its more noble synonyms: dignity, self-worth, self-respect, self-esteem. Reclaim them as avenues toward lOVing yourselves. Help your people, all your people, but especially your gay, lesbian, and bisexual people, to see ourselves as the special creation of God's own making. Bring healing to your people, and especially to us. Tear down the barriers erected by onesided interpretations of pride. Point us on the pathway to God . ... Notes lEd. Note: All biblical references are to the New Revised Standard Version (NRSV) 2Ed . Note: However, see John Fortunato's article, p. 10 for discussion on indirect positive aspects of pride in the Bible. 3The Rev. Elaine Siemsen, Pastor of Berwyn United lutheran Church (ElCA) Berwyn, Illinois, The Holy Trinity, First Sunday after Pentecost, 1994. 7 By C. Martin Davis Saul on the road to Damascus had a blinding encounter with God that altered his life forever (Acts 9). What happened to him on that road was an experience of metanoia (f.!£'tUV01U). M etanoia is a Greek term t~at means repentance: seemg things in a new wa)~ returning, changing in thought or feeling. Because of the dramatic intervention of God in his life, Saul-who-became-Paul was compelled to see Jesus, the world, and himself in a new and different way. He repented. Repentance has been used very effectively to terrorize lesbian, bisexuaL and gay Christians. The church's call to them to repent has traditionally meant a denial of self, a demand for self-loathing, and a "return" to heterosexuality. This misuse of repentance m~st be reJected because it is an expfohatton of the concept of metanoia; it~ has lea denial of the God-initiated a~pect of repentance. Metanoia is our response, but it begins with God reaching out to us. It begins with a cail from a loving and reconciling God. We must reclaim concepts that have been held hostage by one segment of the Christian community. We are obligated to reclaim our Christian vocabulary, particularly when those words convey ideas about grace and love. We need to begin th~«'''> w"ork of freeing our faith ltil anguag~ "')f}!~abylOJ)ian captivity. ., w "",,iF(,;, Repentance is not the enemy! Repentance is not the enemy of gay men, lesbians, and bisexual persons. It is the sign of a loving encounter with a God who seeks reconciliation with every person. For lesbigay persons the metaphor of repentance as metanoia can be pivotal to developing a new vision of self, a new sense of pride. The idea of metanoia recognizes that all 8 humans live in need of constant returning to a more complete and life-giving relationship with God. In its fullest sense repentance is the active, ongoing, God-initiated work of seeing ourselves not as victims or abominations, but as beloved people created in God's image. Metanoia is the process of living and seeing in a new and different way. It is the life-long process of moving from rejection to acceptance, of trading selfloathing for self-esteem, of turning from death to face life. Metanoia/ repentance affirms our gifts and contributions. It rejects the old notl@rlS that homosexuals are outside the iiealm~pf God's grace,a.nd love. It ' means turning away from alife w~ich may be filled wi~~ self-condemnation, shame, secrecy, or the fear of hying life. completely. It may mean turning away ' from expressions of lesbigay sexuality which are life-destructive and life-denying toward expressions oflesbigay sexuality that are life-giving. It means the embracing of self-love and acceptance. It involves a turning around toward the affirmation of our createdness. It leads to a true and positive kind of self-esteem and pride. Repentance, renewal, growth, and pride are inseparable. As our vision is made new, so is our life made new, and thence comes true selfesteem and healthy pride. Repentance for the Marginalized If each person is called by God to turn and see things in a new way, then metanoia/ repentance is particularly apt for all those who have been demonized and marginalized throughout human history. Metanoia is a gloriOUS and life-giving metaphor for seeing a new life marked by the love of God. Metanoia :: our response to God's offer of a COIYplete life: we turn away from demo .. ized images that the church and th world offer us of ourselves; we turn l ward loving images of ourselves as h man beings created in God's image One key element in the concept r metanoia as I am using it deserves a ; nal emphasis. As a metaphor for t e Christian life, metanoia -repentance is not a repudiation ofself. It accepts an affirms that I am the person that Go designed Gust as Saul was the perso God designed). Saul changed his hatefuL hurtful attitudes, his persecuti _ actions, n ot his basic nature Th strength of repentance for lesbians an gay men is that it presumes a God-gi\'e sexuality.! The call to repentance bui upon that gift rather than seeking to char. ( it. In the Revelation to John, God sa: _ "1 am standing at the door, knockm (Rev 3:20). Repentance -metanOla is our response to God's request fa admission to our lives. It is never to late to reclaim, or even redeem, a bib leal concept that has been misused. For lesbians, bisexuals, and gay men lh issue is simply one of willingness. All . takes is a turning around! New life an true pride in self will follow! ~ C. Martin Davis, M.Div., is Vicar of St. Mary the Virgin Episcopal Church in Chattanooga, Tennessee. He alsoserves as Chaplain to the Diocesan Integlity Chapter~ Open Hands GIFT-ED BY PRIDE have frequently had occasion to be thankful for the gifts given to me by my gay and lesbian friends. Some of those gifts are the unique gifts of the individual, but some seem to arise because the person is gay or lesbian. Three of the latter that I can identify are acceptance, gender affirmation, and safety. Acceptance: Because they have had to come to a deep level of self-acceptance to be who they are in a heterosexual society, my gay and lesbian friends are able to be very accepting of me. I was having lunch with Ron and Ray, struggling to articulate some thoughts about the dynamicS of the church where 'e work and hold membership. I wasn't sure whether it was OK to voice what I really thought. "This is going to sound weird .. . " I said. "No," came the qUick reply. "Nothing sounds weird to us." I decided to go ahead and speak my mind. They didn't laugh and they didn't seem to think I was crazy. Ron and Ray probably don't remember that conversation, but I do. As a person who has often felt different for being "too smart" or "too assertive" or "too counterculture" -I find it notable when people accept me for who and what I am. I am grateful for the friends who can support and affirm me, my primary relationship, my parenting, and my work. Gay, lesbian, and bisexual folks have lots of experience with "not fitting in" to SOciety's mold. I imagine it is the process of coming out, of affirming the self in the face of familial, religious, and/or societal rejection, that has fostered the quality of acceptance toward others. I admire these men and women for somehow transforming their own pain and struggles into a gift for someone else. Summer 1994 By April Herron-Sweet Gender Affirmation: My gay/ lesbian friends help me celebrate "beingfemale" and "being male. " They remind me that couples aren't about "two halves making awhole" but about two completein-themselves individuals sharing their life journeys. While we attended the Pacific School of Religion, my husband and I lived in a seminary-owned apartment building. I remember describing to someone how I was frequently in and out of my next door neighbors' apartment and how we enjoyed each others' company. She also knew my neighbors, Dawn and Carla. "Oh!" she said, "Isn't all that womanspace wonderful!" I hadn't thought of it that way before, but she was right. In fact, we had a running joke that their apartment was so woman-oriented that the toilet seat would not stay propped up! Their apartment was a relaxing and affirming and fun place to spend time. In addition, Dawn and Carla were living examples that women could indeed fix cars, wear make-up, work, study, paint, write, cook, build shelves, make dolls, and train a cat to wear a leash! It is my impression that same-sex couples experience the same range of issues (money, time, communication, sex, in-laws, etc.)· that heterosexual couples do. It is also my observation that they can perform all the same functions and tasks of maintaining a household and a relationship. Finally, I observe that each couple, gay or non-gay, accomplishes this in their own unique way. Something about a woman committed to sharing her life with a woman speaks to me of the goodness of being female. Something about a man committed to sharing his life with a man speaks to me of the goodness of being male. "God created them male and female ... and it was very good." Safety: The safe space and nonthreatening physical affection offered to me by my lesbian and gayfriends have been instrumental in my healing and growth process. My friend Dwight and I always greet each other with a warm hug and a kiss. It is the same hug and kiss whether we are in the narthex after worship or in the privacy of one of our homes. This greeting is about good will and affection, not about sex. In a world where women's bodies are commonly used as a marketing tool, where pornography has confused sex with violence, and where even little children are not safe from adult sexual advances, it is restorative to be able to exchange signs of affection with friends and not worry that they will be interpreted as sexual advances. As I work toward becoming a whole and healthy human being, I have had much to learn about what it means to be "embodied." The gay and lesbian communities have been among my teachers. So, thank you friends, for learning to be comfortable with and to celebrate your identity. You have given me gifts of great value. T April Herron-Sweet is co-pastor, with her husband Andy, oj the PaciJic Beach United Methodist Church in San Diego, California. They have been subscribers to Open Hands since 1987. 9 ---- ------------ -------------------------------- -- --------------------------- ---- --------------- --------- ----- ----------------------- - -- --------- Christians have been taught for generations that pride is the "queen" of The Seven Deadly Sins. Sacred scripture describes pride as being arrogant or "puffed up." Pride leads to boasting, self-centeredness, vanity, haughtiness, snobbery, and smugness. All of these, we are warned, radically restrict our spiritual vista and thus separate us from God. The root of this theological conviction is the biblical admonition: To God be the glory. Homage for the goodness of creation -including the goodness of humankind -should ultimately be given, we are cautioned, to God and God alone. Pride as defined above is like the worship of idols. It diverts our rightful adoration of God to that which is not God (in this case, ourselves). Attempting to be like God, as the paradigmatic story of Adam and Eve was intended to teach, is humankind's undoing. Over the years this meaning of pride was extended in some Christian circles to include such behaviors and attitudes as rejoicing in a personal accomplishment, basking in a victory, or needing any affirmation or approval at all. Any excitement about one's achievements or one's self began to be defined as prideful. In these church traditions exemplary "Christian" behavior came to be viewed as utter self-effacement. This left the faithful with a radical (and destructive) dichotomy: all the goodness of creation was to be attributed to God; all the sin to us. This expanded concept of pride is a destructive perversion of the traditional Christian doctrine. Fostering basic pride is central to the spiritual upbuilding of God's people, especially those who are marginalized: in the case at hand, gay and lesbian people. This article explores a way to repair the damage that the exaggerated , negative concept of pride has wreaked on gay and -.. --.-..-----..-~---~ ~-..--..-----------------~---- ----------------- -------_.. ---------------------_....... ~~ ~ A Therapist's View By John E. Fortunato lesbian people as individuals and as a community. The work of Heinz Kohut, the father of self-psychology, is relied upon in part to remedy the bloated, negative notion of pride. l Self psychology (a branch of psychoanalytic psychology) focuses on the development and sustenance of a cohesive, robust, and vibrant self as central to psychological wellness. This makes room for in fact, requires -h ealthy pride. The Roots of Pride The etymology of the word pride is obscure, but it may be related to the words prize and praise. Whether or no· these words are connected historically however, they are linked functionallJ. One develops healthy pride by bein prized and praised. One develops a solid and vital self by being valued for who one is and by having one's accom· plishments lauded. In fact, praise is cru· cial for the development of a norma. healthy person. A small child sits on the floor dra\ . ing with crayons. She finishes, piCks herself up and, with artwork in han runs to her mother. "Mommy, momrr., look!" she shouts gleefully. No one . hope) would fault the mother for la .. ishing admiration on the child for he artistry. "Oh honey! that's a beautir .. tree. Are these apples?" "Yup." "Arl there's the sun!" "Yup." "Is this a b ~ up here?" "Uh-huh." "Listen," says mo "could you drav,l me a big bird now,j .: like this one only as big as the who paper?" "OK!" says the child excited. as she returns to her 'studio.' What has happened here? The ch' has "grown a bit of self." She got from the floor an artist with some se doubt as to her talent and skill; she s . down again with a more solid perce· tion of herself as "good at drawing.". it takes, of course, is several million these kinds of interactions in vario Open Hand_ 10 spheres of her life between her current age and eighteen for this little child to reach adulthood ready to greet the world ith her feet firmly planted and an opmism that she will be able to cope with 'hatever life dishes up. \Vhat Kohut helped us see is that we eed affirming, supportive "others" in ur lives from cradle to grave. His noon was in contrast to many other hools of psychology emerging in this entury. Others defined the ultimate boal of psychological development as self-sufficiency, independence, or aunomy' Kohut disagreed. We become and remain solid, integrated, dynamic eople, he observed, in interaction with ers. It is in such positively reinforc.nterchanges that we know our giftess, our wholeness, our aliveness. :here is, therefore, no need to apolo:..:e for needing affirmation at any age. 'ptural Antidotes one searches scripture u~ing words ke pride, proud, self-esteem, or self-pect, the references are uniformly eQatl\'e. "When pride comes, then comes 'b.-ace; but wisdom is with the humble" o\' 11:22). "Pride goes beJore destruc, and a haughty spirit beJore a JaIl " o\' 16:18). And in the words of the .~gnificat: "God has shown strength oj ~; God has scattered the proud in the 19hts oJtheirhearts" (Lk 1:51). These ect references to pride might lead and have led) to a wholesale condemanon of any kind of pride. On the other hand, if one searches ripture for positive images using '-rds like man (in its older generic sense), human, or humankind, a differem picture emerges. Ample antidotes eXIst in scripture to a toxic, overblown oncept of pride: "Let us make human1d in our image, according to our likecss . .. " (Gen 1:26). "When God created .lmlankind, he made them in the likeness if God. Male and female he created them, d he blessed them and named them 'huankind' when they were created" (Gen 5:2). "[ praise you, [0 Godl,for [ am Jearlly and wonderJully made" (Ps 139: 14). You have made them for a little while ower than the angels; you have crowned em with glory and honor subjecting all ings under their feet" (Heb 2:7-8). Summer 1994 What do these scriptures, and many more like them, demonstrate? These scriptures take for granted that children of God are entitled to experience a basic sense of worth simply because God created us. While we still are never to forget that all being ultimately derives from God's gracious creativity, we are fully within our human rights to bask in the gifts and graces God has given us as God's progeny. Just as a child gains a vicarious sense of self-esteem by acclaiming to peers, "My dad can do anything!" or "My mom is the most talented woman in the world!" so too can we without apology revel in the human dignity that comes of being birthed by God. "Our heavenly Papa (Abba) made everything there is!" "Hear, 0 Israel, Yahweh, our God is the only God!" Another implicit notion in the scriptures quoted above is the communal nature of basic human pride. It is as God's people -as the New Jerusalem that we gain human dignity. God calls us out as a community to be "a light to enlighten the nations." Adulthood Pride Defidency Gay and lesbian psychotherapists generally agree that the most common personality disorder seen among gay and lesbian clients is pathological narcissism. This is perhaps most succinctly characterized as a dysfunctional preoccupation with one's self and a marked oversensitivity to criticism or lack of affirmation. Some caricatures of gay people might help us grasp this: the flamboyant 'queen' obsessed with his appearance, who shrieks at the bathroom sink, "I can't do a thing with my hair!"; the prima donna actor who throws a fit when the director offers even a minuscule criticism of the thespian's perfonnance; or the wounded lover who wails aCCUSingly, "But if she loved me she would know what I need." Most stereotypes of gay men and lesbians are based on such extreme forms of behavior. As with most stereotypes, the cliche has some basis in reality. Though exhibited in many ways and levels of severity, some gay and lesbian people are plagued by disabling selfpreoccupation and the inability to tolerate even valid, gentle criticism. Most of the rest of us are at least fragile in this area. What does this mean? Well first, let's be clear about what it does not mean. Psychoanalytic therapists before the seventies routinely saw this elevated level of pathological narcissism in the gay community as evidence that homosexuality itself was a personality disorder. It never occurred What is a pride deficiency? Can the church help repair it? to them, because of the ingrained homophobia of the times, that they were fallaciously construing an effect of social oppression as a symp tom of innate mental dysfunction. To grasp the absurdity of their illogical inference, consider the follOWing. It might be shown that many Jews who survived Nazi Germany are overly watchful and fearful that others are spying on them or fomenting plots against them. Those behaviors might lead to a diagnosis of paranoid personality disorder. How would we view this? First, it is doubtful that anyone would blame such people for their paranoia . Considering what they went through, such fear and distrust would be easily appreciated and compassionately treated. But more to the point, would anyone then conclude that being Jewish was itself a personality disorder? In the same way, the higher incidence of narcissistic disorder in the gay and lesbian community in no way suggests that homosexuality itself is a mental disorder. We will also see shortly that it is quite understandable. The religious right is still fond of using narcissistic disorder among lesbian and gay people as evidence of the sickness and sinfulness of homosexuality. They often take this a step farther and contend that loving someone of the same sex is no more than a narcissistic attempt to love oneself. Only in a theoretical vacuum could such hare-brained psychologizing persist. Anyone who kn ows even a few gay and lesbian couples will attest to the high frequency more II." 11 with which we make utterly non-mirroring matches. Developmentally, pathological narcissism results when people have been deprived of adequate empathy, mirroring, and nurturing during formative periods oftheir lives. Persons who reach adulthood with depleted, fragmented selves are: (a) those who have been rejected outright by parents, other significant adults, and peers during childhood and adolescence; (b) those emotionally neglected or deprived of the attention all children deserve; (c) those who have experienced selective disapproval for some of their character traits and behaviors; and (d) those who have been chronically, naggingly, and pervasively criticized by parents and others. We do not feel we are created "a little lower than the angels". .. "crowned with glory and honor." It is not hard to see the implications of such developmental conditions for the lives of gay and lesbian people. Most of us who are gay and lesbian, have to invent ourselves from scratch in relation to our sexuality. Few if any of us grow up in an environment which actively supports and nurtures gay or lesbian sexuality. Furthermore, certain personality traits often associated with emerging homosexual orientation appear at a very early age. Boys are labeled as "sissies"; girls are tagged as "tomboys." When a girl wants to play baseball or a boy wants to sew, parents sometirp.es react negatively, either criticizing the child for these behaviors or simply (and often unconsciously) emotionally withdrawing from the child. Equally likely is the marginalization of such boys and girls by their peers. All of these common experiences of gay and lesbian people predispose us to disorders of the self later on. What is lacking during these crucial developmental years for gay and lesbian people is adequate praise. What emerging gay and lesbian children and adolescents end up yearning for is being prized simply for who we are in all of our differentness. In other words, we often reach adulthood with a serious pride deficiency. We lack pride that only could have been engendered through rich, satisfying relationships between us (in our particular wholeness) and significant adults and peers. In Christian language, many gay and lesbian people reach adulthood lacking a basic sense of human dignity that stems simply from being who God created us to be. We do not feel we are created "a little lower than the angels" or that we are "crowned with glory and honor." We do not begin our adult lives confident about our dignity as sons and daughters of Almighty God. Overcoming Pride Defidency W hen adult gay and lesbian people come to a therapist and the therapist assesses that what needs to be healed is narcissistic disorder, the clinician's job is clear. For a long initial period of the therapy -perhaps even years -the primary task is to create a rich empathic environment. This environment must ensure that the client feels attended to, has confidence that he is being taken seriously, experiences understanding of her perceptions of herself and her world, and senses that the therapist affirms him in whatever sectors of his self are frail and need to be supported in growth. Said another way, the therapist must, through prizing and praise, help the client develop a sense of pride in his or her new and more robust self, a self that fully integrates the client's sexual orientation. Does a person with pride defiCiency always need a therapist? Therapy is sometimes no more than a microcosm of life. It is, in part, a little pressure cooker in which clients can work through issues -a milieu in which they can grow psychologically and spiritually -more quickly and more intensely than they might do in the company of good, caring, and attentive friends and pastors. Often the support that is needed for such growth is inappropriate to ask of friends. Often issues or pieces of the person's history that need to be unpacked are too embarrassing for a client to share with companions. Sometimes, the sectors of the self clients seek to have healed, in their complexity or fragility, exceed the curath competence of good friends. Then J therapeutic relationship may be mor appropriate and helpful. However, ther· is much that a therapist does that ca be done by any supportive person in client's environment. It is unquestionably possible for an;one to be supportive of friends or p rishioners; to reassure them when the need to be reminded of their worth, ta'ents, and goodness; to praise the""' when their self-confidence flags or the engage in self-denigration so typical those with self deficits. No special tra., ing is required for such expressions friendship or pastoral care, If friends or parishioners are partlc larly needy on these fronts , it is of e tiring continually to shore them Because of adverse cultural conditic ing, we also have a tendency, when person seems to crave attention or a proval, to reactively withhold posi : reinforcement (e.g., "Listen to her, too ing her own horn!" "Fishing for a co"'" pliment?" "He constantly needs to stroked!"). But no one said being a g friend or a pastor was effortless. Jus a good mother lavishes praise 0 child's crayon drawings no matter h many of them are presented for a lades, anyone is capable of lifting u friend when she's down or tellin friend who's engaging in psycholog, self-abuse that he is wonderful -e" if this process needs to be repeated ten and over many years. Why the Public Displays? H eterose~u.al people, even ~elat gay-posltlve ones, sometlmes why gay and lesbian people need to a "Pride" event each year. We must tribute some of this discomfort with rand Lesbian Pride Week to remna of homophobia. Such skepticism ten a covert way of saying, "It's fine \I,~ ' me if you're gay or lesbian~ just do"'" remind me of it, OK?" We also ha . attribute some of this negativism a Pride Week to our cultural preju ' against even "good pride": "Greatl : glad you feel good about yourself a. lesbian, but do you need the w . world to jump up and down over : ~ The response to these plaints sh now be obvious. Gay and lesblaL Open Hands 12 ople, almost without exception, reach thood not having had adequately nned our sexuality as good, gifted, and a worthy expression of human nareo Instead, most of us reach the age :-majority with at least the sexual secof our selves fragile, segregated from e rest of our personalities, and in desate need of affirmation. This did not pen because of any intrinsic weakess in gay or lesbian people. It hapened because we are routinely de:ed of the rich empathic, supportive ationships and social structures afng sexual identity that are routinely rded heterosexual women and men. n order for these deficits to heal, gay lesbian people almost always need roceed through some remedial peof heightened self-affirmation and seeking of public affirmation of our al identity. For a while, this need . seem (by public standards) "excesbut is this any different from the sses adolescent heterosexual boys girls pass through during puberty -.... ey try to come to grips with their rn,ing sexual selves? The difference, rse, is that gay and lesbian people traverse this terrain late, and the tated behavior of this part of their "~ey sometimes seems "unbecomror adults. From a psychological of view, of course, a therapist re-when clients reach this developal stage, no matter what their age. .. _s and pastors might also rejoice. '~id being judgmental, it may help mnk of these endeavors as "remeride- building." •.•15 immoderate preoccupation with 5 sexuality, if adequately attended . therapist, pastors, and friends, ually diminishes. I can speak to --ersonally. At age twenty-five, I was dy in-your-face gay activist. At age "-seven, I believe I'm much more ow. As I frequently say these days en I speak publicly, "In my twenties ng the 1970s, proclaiming 'Gay is .' was required for political correct5S ~owin my late forties during the s, I would say this: some days, gay --reat; some days, gay is dreadful; and st days, it's just another one of those b S." Please do not conclude that I am lag all gay and lesbian activism as the excessive acting out of self-affirmation. However, the most effective lesbian and gay activists I have known are those who have worked through whatever blinding rage they had. They are free then to harness all their gifts and graces to help spread the part of the Good News illuminated by the lives of God's gay and lesbian children. Groups like Queer Nation and Act Up, I am convinced, induce much more reactionary backlash than empathy. While their confrontational tactics may be emotionally satisfying for them in the short run, I fail to see their usefulness in changing society's attitude toward gay and lesbian people. Our differences may lie in the reality that, as a Christian, I tend to approach these matters with the hope of reconciliation rather than victory. A Call to the Church G a~ and lesbian people often need copious amounts of remedial praise; they need to be prized for who they are in their wholeness. This can only be accomplished in meaningful, mutually affirming relationships with others. The Church is perhaps the most potent environment in which that can happen. God calls us to be "a people" "the New Jerusalem" -God's witnesses oflove in the world. Jesus' example and exhortations made clear that we are to exclude none from God's realm. Only through such unconditional affinnation can gay and lesbian people experience the healthy pride that is the rightful heritage of all of God's sons and daughters. T Notes lHeinz Kohut, The Restoration of the Self. (Madison, WI: International Universities Press, 1977). John E. Fortunato has been a Pastoral Psychologist and Spiritual Directorfor twentytwo years. He currently works as a Chaplain with the AIDS Pastoral Care Network of Chicago. He is the author of a number of articles and two books, Embracing the Exile: Healing Journeys of Gay Christians and AIDS: The Spiritual Dilemma. SIN AGAINST THE HOLY SPIRIT, GIVER OF ALL GOOD GIFTS -ORI WILL NOT BE DIS-GRACED Of all the gifts you have to give, o Holy spirit, you could have made a better choice for me. A proper gift-Wisdom to discern your mind, Insight to foretell your way, A body tuned to rhythms of the moon. But no, you chose to give me this, a gift so many say I ought to throwaway or bear as if it were a curse. If this one gift you choose to give, oHoly Spirit, I choose to take it now and serveNo better choice for me! The curse invoked by those who say we ought to throw your gifts away lies buried in their graves- But worse still if I should hoard my gift to Hell. Copyright 1993 by Harvey Manchester, Jr. Used with permission. Harvey Manchester, jr.,is a United Methodist from the Peninsula-Delaware Conference. This poem was written at the 1993 Reconciling Congregations Convocation. mer 1994 13 How much do you know about gay and lesbian history? Why should you know it? From one generation to another, lesbian and gay people have been isolated from one another, from those who are our people. This happens because we who are lesbian and gay find ourselves in each generation in the midst of families which are predominantly heterosexual and who either don't know gay history or won't pass it on to us as we are growing up. We remain isolated from one another and from the shared stories of how our elders and ancestors have survived. As I listen to the coming out discernment process of my gay brothers and lesbian sisters, and indeed, to my own story, I am aware that we as a tribe -as a people -have been erased throughout history. When I ask participants in anti-homophobia workshops about what they learned about gay and lesbian people when they were growing up, usually the group is silent or says "nothing." Yet, with some unpacking, each group becomes aware that while they learned nothing positive about gay Ilesbian history, leaders, or culture, they informally learned many myths and stereotypes about us. In this brief article, I want to explore with you two pieces of our history which help to reinforce the need for all of us to reclaim gay and lesbian history. We must do so ifwe are to reclaim our pride. Faggots The word "faggot" comes from the medieval times. It literally means a small bundle of sticks. These faggots, bundles of sticks, were affixed to the clothing of the women who were called witches and to the clothing of the men who loved other men. That is how they were torched and burned at the stake . Use of the put-down epithet "faggot" today implies that lesbian and gay people are nothing more than fod for fire. Disposable. Non-human. 1 In the late 1800s a German mar. the name of Magnus Hirschfeld es lished the Institute of Sexology in G many. The lists of people in this m ment were used for the destruction gay and lesbian people by the Nazi pc ers in World War II. One W.W.II e photograph many of us have seen history books shows a tower of bo . being burned by the Nazis. What '. seldom learned is that the mound books was from the library of the In . tute of Sexology. Pink Triangles The symbol of the pink triang e the one that gay and lesb people -my people -were forced wear as insignia in the Nazi dea camps. The pink triangle was simila!" the yellow star of David which Jews \ . forced to sew on their clothing. So . 250,000 and perhaps as many 500,000 gay people were put to dea in those Nazi camps, along with rna more Jews, many Gypsies, and m others.2 Today the lesbigay community reclaimed the pink triangle as a syrr: of solidarity' with our people throuo out time. We wear it to remind ourse. and others of what happened in .' holocaust so that such mass destr tion of our people, or any people, m never happen again. For me the saddest learning from period of our gay and lesbian histor;' that when the allied troops came to .. , lease the prisoners from the concent!" . tion camps at the end of World v.. ar those wearing pink triangles were co ' sidered criminals and were left incar, cerated.) Open Hands 14 hese pieces of history illustrate the importance of r-~·.t!ing and understanding Sbtan and gay history. It is imant not only for lesbigay ple, but also for non-gay ple to remember the op-~ ssion which has occurred -he past. Remembering our helps us to gain insights into e lesbigay community's culture ay The teaching of gay and leshistory should be included in the ational classes of welcoming conations in every denomination to break the cycle of oppression. Such ation needs to be repeated regu. so that new members and espe.,"our children learn about gay and an history. Historical background :'. essential tool for all who wish to d on the side of justice for lesbian gay people today in church and etr -, re Gordon, "What Do We Say When Hear 'Faggot'?" Interracial Books For ren Bulletin 14 (No. 3-4):25. 'Additional InJormation About the HoloI" a pamphlet distributed by Chai st:'les and the Detroit Area Gay-Lesbian cil. Also see Richard Cleaver and _~la Myers, eds., A Certain Terror: rosexism, Militarism, Violence & 1ge (Arm Arbor: American Friends SerCommittee, 1993). ard Plant, The Pink Triangle: The Nazi Against Homosex uals by (New York: ~:. Holt & Co., 1986). This article was Thanks to Presbyterians for adapted Jrom a presenLesbian and Gay Concerns and tation given at the 1992 Lindsay Biddle for the idea beLutheran Human Relations hind this sketch. The triangle with Association Summer Institute the Star of David/shoot of Jesse (Isa in Minneapolis at Augsburg Col11) and the one with prison stripes are lege. It was Jirst printed in Vansketched from a large banner used at a guard, Fall 1992. It is used with perworship service led by PLGC during Genmission oj Vanguard, Lutheran eral Assembly in 7993 in Orlando, Florida. Human Relations Association, 2703 N. Sherman Blvd., Milwaukee, WI 53210. Anita C. Hill is an openly lesbian woman serving as a Pastoral Minister of St. Paul-Reformation Lutheran Church in St. Paul, Minnesota (the first Lutheran Reconciled in Christ congregation). She has been a member of the ELCA's Task Force on Human Sexuality since 1989. RIDE IS A FACE-LIFTING PROCESS ps respect is what gays and lesbians really seek -the unambiguous affirmation they need fear no longer. The Latin root of the word respect suggests that it is slght into the worth of another." But there is a far more moving word image in . Testament Greek. Respect is "prosopolepsia," a putting together of "proposon" e) and "lambanein" (to lift). The image is of a person whose face is bowed to the nd in humility being lifted by another in recognition and esteem. The scriptures Ke clear that God lifts all faces! Anonymous, adapted. ........mmer 1994 15 A glance at national"pride" events before and affer Stonewall Photo: Carlton Elliott Smith INCLUSIVITY: The Christian message is visible at the Stonewall 25 parade. 1979 1970 Sources: Warren J. Blumenfeld & Diane Raymond. Looking at Gayand Lesbian Life. Martin Duberman. Stonewall. Jonathan Katz. Gay American History. 1965 1969 The Stonewall Inn Resistance occurs on June 28th in New York City when patrons of the mafia-owned gay bar fight police who had routinely been raiding the bar. The Mattachine Society starts an event called "Annual Reminder" for gay and lesbian people in Philadelphia on July 4th. Wearing conventional clothing, participants engage in peaceful picketing at Independence Hall. Annual "Reminder Events" continue through 1969 The First Annual Christopher Street Liberation Day Parade is held onJune 28th in New York City to commemorate the Stonewall riots. This event replaces the Annual Reminder event in Philadelphia. Parallel Gay and Lesbian Pride Parades spring up across the country during the 1970s, usually held the last Sunday oj June to commemorate Stonewall. Open Hands 16 1994 1993 The Second National March on Washington on October 11th draws well over 500,000 people to the nation's capitol for pridefilled festivities and lobbying activities. October 11 th is established as Annual National Coming Out Day to commemorate the Second March on Washington and to encourage persons to take additional steps in coming out and claiming their lesbigay identity proudly. National Stonewall 25 Festivities are held in New York City during late June, culminating in a huge march onJune 26 that drew upwards of one million people. These festivities celebrate the 25th anniversary of the Stonewall The Third National March on Resistance, now considered the Washington on April 25 draws beginning of the modern lesalmost a million people to the bigay rights movement, or at least national capitol for another its transforming moment. round of pride-filled festivities and lobbying activities. Proud through the Years As a teenager and young adult, I attended Central Methodist Church in Phoenix, Arizona with Dr. Charles Kendall as my pastor and where I often heard the words of Bishop Gerald Kennedy. I was very proud to be a Methodist. I was proud of the faith stands and leadership these men took on social issues, such as racism, internment ofJapanese-Americans, American Indians, labor, etc. My heritage and experience as a United Methodist was faith in God, family involvement in the church, service, and social justice. During those years, I had no conscious knowledge that I am a lesbian. Discovering my sexual orientation at age fifty did not negate my United Methodist membership or my faith in God. Even though in 1972 some words got into the United Methodist Discipline that are wrong about homosexuality and that are painful to lesbians, gay men, and their families and friends, I am sure they will be changed -and I am still proud today to be a United Methodist. I am proud of the strong witness of Affirmation, United Methodists for Lesbian, Gay and Bisexual Concerns, and of the strong stance of each Reconciling Congregation. And I am proud of the commitment of Wesley UMC in Fresno who celebrated their tenth anniversary as a Reconciling Congregation by dedicating a stained glass window, and of the California-Nevada Annual Conference (a Reconciling Conference), and of Bishop Melvin Talbert who has made his feelings known publicly about homosexuality. Yes! Jeanne Barnett is Director of Administration for the CA-NV Annual Conference Capital Campaign, Co-Spokesperson for National Affirmation, CCOM Vice-Chair, District Lay Leader, and St. Marks' United Methodist (Sacramento) Administrative Board Chair. Jeanne was a member of the denominational Committee to Study Homosexuality. mer 1994 17 O nJune 26, an already luminous day in Manhattan was made even brighter by the mile-long rainbow flag, focal point of the 25th anniversary of the Stonewall rebellion. As wide as First Avenue itself, the enlarged symbol ofdiversity among lesbians, gay men, bisexual people, and transgender people glided down side streets, held taut by flagbearers in the midst ofcheering thousands. This year's Stonewall commemoration focused on human rights and lesbigay pride. Such serious events, as well as more carefree celebrations, offer churches a chance to be prophetic witnesses in the world, to stand in solidarity with their gay and lesbian members, and to affirm their hopes for the future. "It's the one time you can say 'pride' and it's not a deadly sin," said Richard Barrios, 39. For him an event like Stonewall 25 "celebrates equality and inclusion of all people." Barrios, a member of St. Paul and St. Andrew United Methodist Church in uptown Manhattan, was part of that congregation's contingent at the march. He and his fellow church members reflected on the significance ofpride in their lives as they assembled with other religious/ spiritual groups on East 39th Street before joining in on the parade. "Pride is linked to self-esteem being proud that God has made us who we are," said Francesca Rhys, 30. "What God created, God said was good," added Diane Allen, 35, "so we can really delight in the fact that God is proud of us." Even in the midst of the joy of being surrounded by tens of thousands of Stonewall 25: The Church Was There! By Carlton Elliott Smith andJesus' expelling the moneychangers fro . the temple. Like Gospel record ofJes the Stonewall patr were reacting in !" teous anger to injus Both Jesus and . Stonewallers were e' . tive in bringing an e to oppression. Perh most significantly, b PRIDE STRETCHED OUT: A mile-long banner is a highlight of Jesus and the Sto Stonewall 25. wallers created hea brothers, sisters, and friends no one seemed to have forgotten the obstacles to pride in their lives. For Bishop Otis Charles, who was the Episcopal Bishop of Utah before his retirement, support was hard to come by as a gay minister who felt compelled to stay closeted. "I knew there were other people like me," said Charles of his early days in ministry; "but there was always a subtle intimidation that you would be excluded if you ever came out, and I did see that happen." In a letter addressed to his fellow bishops last fall, Charles made his sexual orientation known. After living some forty-five years with an internalized sense that his life was inherently wrong, he realized that the "only way I can serve God is to be who I am." Gay pride events offer more than affirmation ofindividuals, however. They can also be seen as extensions of other important social issues on which the church has provided leadership, such as women's rights and civil rights. Stonewall, as it relates to ethnicity, is an important reminder of this fact. Little did the impoverished Latino and African Am erican youngsters at the bar know twenty-five years ago that their protest against police harassment would start a three-day riot and launch a movement that continues to reverberate around the globe. Some parallels exist between the Stonewall riots IN SOLIDARITY: An Open and Affirming congregation in New York joins in the Stonewall 25 parade. spaces for hurting people: Jesus thro the healing touch of his hands and e Stonewallers by providing the foundation for the precious liberties some lesbians and gay men have today. Not surprisingly; today those mos' at risk of being lost to violence and 0 neglect on the sexual-orientation frinbe are those who are additionaL, marginalized because of age, gender race, class, and other factors. The e negative effects are heightened \vhe placed in the context of those nation: where lesbians and gay men are less organized and less visible than in t! e United States. For this reason the organizers of Stonewall 25 chose to ha\'e e countless thousand participants mar . on the United Nations in a show of fo on behalf of their counterparts in 0 countries. Just as at Stonewall 25 U.s. les and gay men showed their so' with those in other countr e churches can show support of the. gay and lesbian members at gay events. Although heterosexual (as others at the parade), Dale Fische of Sayville Congregational C Church of Christ on Long Island . York, came to show his solidarity. his homosexual friends. "It's a hu a rights issue," said Fischer. "Whether ;'0 are gay or straight, black or white, bro \Tor red, the saying is true . . . Until everyone is free, no one is free." For some people a gay pride celebration is one of the few places where the) feel a sense of self-worth and security. Open Hands 18 GHLY VISIBLE: Gay and Lesbian church members marched e Stonewall 25 parade. Hip," an Atlanta resident who is date for ministry in the Lutheran n, chose to stay anonymous for at his career might be jeopardized .ng openly gay. Ironically, he rethe relative invisibility of lesbiand gay men. "A lot of middle"icans don't realize that there are a hurch people who are homosexue said. '0 days before the march to , ited Nations lesbian and ristians and their friends hands and tied a rainbowribbon around the InterCenter, protesting hy.sy and homophobia in '___"'H~:ne churches. Commonly the "God Box," the upper attan building is home to 'ational Council of Churchmany mainline Protestant inations. 'e are here to open people's "HANDS AROUND THE GOD·BOX": A demonstration led by MCC encircles the Interchurch Center. tional Council has taKen no action and denied it observer status. Even though her organization will not admit the Metropolitan Community Church as a member, the Rev. Joan Brown Campbell, executive secretary of the National Council of Churches, was among those who encircled the Interchurch Center as a sign of general support for lesbian and gays. "Our churches are very united on civil rights for gays and lesbians and there are places where we can be supportive," said Campbell. "We don't go as far as the MCC wants us to go but there is a fair distance that we can go and that needs to be made visible." -and hearts and let God -f the Box," the Rev. ge Cherry told the 200 people "ed at the west entrance of the ... g during a noontime demonstraubbed "Hands Around the God Cherry is the national Field Di!' of Ecumenical Witness and Minof the Universal Fellowship of politan Community Churches, .imarily gay and lesbian denomiwhich organized the demonstraMetropolitan Community rches, which claim 32,000 mem_ m sixteen countries, first applied .embership in the National Counrteen years ago. Since then, the Namer 1994 With the exception of the United Church of Christ the mainline denominations that maintain offices in the Interchurch Center ban lesbians and gay men from ordained ministry and officially prohibit same-sex commitment ceremonies -two of the issues most important to openly homosexual church members . Before wrapping the building with a protest ribbon lesbian and gay clergy from several churches recited a litany of complaints including denial of access, violence, and trauma visited on homosexual church members because of their sexual orientation. "This is not a civil rights struggle, it is a moral struggle," the Rev. Nancy Wilson of the Los Angeles Metropolitan Community Church told the assembly. Frances Allen, an employee of the United Methodist ecumenical office who watched at an entrance of the Interchurch Center, said she enjoyed the energy of the demonstration but would rather the churches continue their restrictions on the inclusion of homosexual persons. "1 think a line should be drawn," Allen said. "1 don't want the church to change." After the demonstration, some of the participants went to meet with officials of various denominations to discuss the concerns of lesbian and gay people. To luis Callabro, a visiting layman from Oregon who serves on the board of directors for the United Methodist ecumenical agency, such protests are painful but inevitable. "It has to continue to happen to bring attention to equality issues for all people," Callabro said. lesbians and gay pride events also point to a brighter future one in which men in Cuba are not jailed for being gay, lesbians in small-town Mississippi are not harassed by their neighbors, and sexual orientation is not a criteria for church membership, marriage, or ministry. As he marched across 59th Street toward Central Park for the culminating rally, Robert Gibeling, program executive for Lutherans Concerned (the tradition's gay/ lesbian caucus) shared his excitement for the promise that being proud holds for lesbians and gay men. "We have the wonderful message of God's love that needs to be told," said Gibeling. "We have to reinforce that."~ Photos: Carlton Elliott Smith Carlton Elliott Smith recently completed a one-year writing fellowship at Religious News Service in New York . A graduate of Howard University School ofDivinity, he is now serving on the board of directors for the AIDS National Interfaith Network. 19 THANK GOD fOR THE SPIRIT Of STONEWALL By Howard B.Warren, Jr. As we approached Stonewall 25 my spirit joyfully sang, "Come out, Come out as much as you can." W hat a difference these last twenty-five years have made in encouraging me to leave my casket/closet. I lived in New York in the late 1960s and early 1970s. I was more of a street person than a bar person and never had been inside the Stonewall Inn. Although the evening police raid and gay protest on June 28, 1969 did not make the news, a friend called me. The next morning I went to Sheridan Square and stood silent yet proud watching the crowd protest. From across the street I saw drag queens and Latinos dancing, shouting, and forming conga lines. However, the gay people I knew (the three-piece suit folks) weren't there. So I stayed lonely and mute across the street, yet filled with SILENT pride. Over the next five years I participated in the Gay Activist Alliance Firehouse dances, National Gay Task Force, Gay Academic Union, Lambda Legal Defense Fund, and Gay Support Group. For the first time in my life I put wallto-wall windows in my closet. My sense of gay pride was deepened by the emergence of the gay and lesbian press and the many organizations as we assertively spoke out and marched out. In my picture window closet, I developed deeper relationships with gay men rather than just anonymous sex. Despite the picture windows, however, I was still in a casket/closet. It took me nineteen years to gradually open that casket/closet door. For six years now I have been breathing the strong active spirit-air of open lesbian and gay pride. Reflections on Stonewall 25 My eyes filled with tears as I waited for the ten days of Stonewall 25. How wonderful it was to be able to be fully involved in all the events: marching, speaking, politicking, acting up. How exciting it was to be identifying fully with all of the subgroups that compose our Lavender People. My threepiece suit (rarely worn now) no longer separated me from the inclusive love I felt for all our wonderful spectrum of folks. As I sat at the Opening Ceremony of the Lesbian/ Gay Games, I was overwhelmed by the feelings of God's pride that so many of our people in this decade have the opportunity to hear, grow, meet together, and celebrate homosexual orientation as a gift of God to be fully lived. What tears of joy I found as I sometimes stood and sometimes marched for seven hours with the sign: God damn the Presbyterians and other denominations when they use the Bible as a weapon rather than a welcome to Lesbians, Gays and Bisexuals."So many individuals smiled, said thank you, put a thumb up, gave the peace symbol or the sign language for peace. Whole groups stopped, broke ranks, and yelled thanks for a sign which says God welcomes them. How thankful I am to see this anniversary. We will walk tall with our heads held high making sure that there will never be a Stranger at the Gate -alone, afraid, wanting to be included. In this decade we will together build the Rainbow of Inclusion in our church bodies. Changes and Growth I have observed many changes over the years. One growth that has occurred in the twenty-five years since the Stonewall rebellion is that so many of us are now fully accepting of the wonderful diversity of the Lavender People. Also, no longer are lesbian women absent. In the early years, many lesbians who refused to let gay males treat them as heterosexual males treat them took their skills and talents elsewhere. Thank God neither the sexism nor the separatism is as true today. Photo: Matthew C. Kryger, Indianapolis S a' SPEAKI NG OUT: Howard joins the parade. Nudge The Spirit of Pride If you haven't begun the process of coming out, give yourself a nudge. Coming out is a process. Take the first small step or the next larger step. Spiri is breath -the basis of life. Our sexua: orientation is a key part of our spiritbreath and energy. As I look back over all that time spent in the closet, I realize how much energy it took to keep my secret -energy I now have available fo r a full life and for serving the Wildly Inclusive God! T Howard B. Warren, Jr. is an openly gay Presbyterian minister who currently serves as Director oJPastoral Care at TheDamien Center in Indianapolis, Indiana. Open Hands 20 IL~WIUIUI[) IVIl2IUr\\\IUlrlt§ §ltILlf,·lt§lrltltr\\\ By Lindsay Louise Biddle Can churches benefit from Hollywood's technique? \Oer since the issue of gays in the military marched to the forefront of our national consciousness the 1992 Presidential campaign, . ° e!111S "lesbian," "gay," and "homoa:-as well as "heterosexual" and ht" have found a home in our o-ay vocabulary. Suddenly house-that had earlier denied any knowlr understanding of gay or lesbian e felt permission to express their ons about men living together in quarters and women serving in :111. ..."'testant denominations that are .. ding their issues ofhomosexualder a bushel are engaged in siminversation. FolloWing in the ry's footsteps, several households h (ELCA, PCUSA, UCC, UMC, hers) are discussing homosexuthough their members are marcha legion of different drummers ding theology and polity. e other major u.s. household !-iollywood film industry -has . up the cross. They have included -e lesbigay roles and themes in -releases. (Transgender characters arred in dramas since the beginf time!) Although a variety of films e past decade focus directly on leslSsues, including AIDS, only in the couple of years has Hollywood ed angles to portray lesbigay indi15 and couples simply as some of -naracters in the huge and complex a of humanity. moving lesbigay characters out of ..melight where they served as dibjects of often "preachy" scripts, ors have ceased serving up les-lSsues as topics for debate. Instead, ~. subtle and very powerful ways, bays are accepted as part of life, at least during the viewing time of the audience. Some movie-goers might deny knowing any lesbigay people, but the makers of "Mrs. Doubifire" and "Reality Bites" don't waste time arguing their existence or defending their humanity. They simply include them and their stories, though stereotypical, in the larger plot -along with a daddy who dresses up like a nanny and a sordid mix of heterosexual alliances. . In "Mrs. Doubifire" the kids gasp with disbelief when their baby-sitter comes out as their father. Yet they don't bat an Films~ith Lesbig1~ Main Std'lfes "Making Love" (19~2) "Entre Nous" (1983) . "Desf?.Jt&:'Hf?art?" (J·,~~tP) 'longtime Compan1on""O 990 "Wedding Banquet:: (1993) "Philadelphia". (1993) Film's with Lesb!g~y Su~plot~: "Mrs. Doubtfire". (1).~~3) , mn "Four Weddings an'~ a Funeral" (1994) . "Reality Bites" (199.ft) 0, , "Belle Epoch" (199~,vSpanish ~ith English subtitl~s) "Renaissance' Man" (1994) eye when dad tells them he was assisted by " Uncle Jack and Aunt Frank," dad's gay brother and his partner who appear in supporting roles. "Reality Bites" also portrays a gay character in a supporting role. In that film the character Michael practices coming out to his parents and then offers a poignant reflection on the experience . If Hollywood with all its vested interest in box office successes can risk being more inclusive of lesbigay people so can the Church! Preachers and everyone else who "love to tell the story" can follow the cues of producers and directors: • Include lesbigay characters in biblical stories. One colleague substitutes a transgender person for the Good Samaritan in Luke's parable. • Highlight same-sex relationships in scripture. Wherever two or three of the same gender are gathered, we are called to conJront our heterosexism. . • Contrast lesbigay realities with biblical realities . Another colleague compares the anointing oj David -smallest, youngest, and most unlikely. choice -with the calling oj gay and lesbian Christians -who appear the most unlikely choices given our current practices oj discrimination. The simple acknowledgment of the existence oflesbigay people (which happened with the controversy over gays in the military) contributes to the development of lesbigay self-esteem. It's hard to have self-esteem when you are invisible. Study and debate about homosexuality within the various denominations contribute even more to the development of lesbigay pride. At least the church is taking it seriously. However, matter-of-fact inclusion as part of daily life -in films and in church provides ultimate affirmation! • Lindsay Louise Biddle, M.Div., is a member oj PLGC and serves as pastor of a Presbyterian church in St. Paul, Minnesota. .' .rner 1994 21 COMING OUT: A Witness to the Resurrection A Ritual by Chris Glaser [The communion table holds a 10aJ oj bread, covered by or tied in a strip oj cloth, surrounded by stones.] Leader: There is one body and one Spirit, just as you were called to the one hope of your calling, one Sovereign, one faith, one baptism, one God and Creator of all, who is above all and through all and in all. (Eph 4:4) People: God inspirits every soul, regardless of sexual orientation. God welcomes every body, though we may hide our nakedness. God hopes in every love, without partiality. Leader: According to the Gospel of John, Jesus was greatly disturbed in spirit to find his friend Lazarus dead and entombed. Christ called on faithful family members Mary and Martha as well as on caring neighbors to roll the stone from the tomb and unbind the death cloths. Christ prayed to God and called to Lazarus, "Come out!" Uohn 11:1-44) Are you, family and neighbors, willing to remove the stone of prejudice that separates N. from full communion with the Body of Christ and with you? People: We are. Leader: Are you, family and neighbors, willing to undo the bonds that inhibit K. from the full, abundant life promised each one of us? People: We are. Leader: Are you, N., willing to renounce death in all of its forms, especially the closet that hides your light and your life? N. lam. Leader: Are you, N ., willing to choose life, love, and liberation as a (lesbian/ga . bisexual) Christian? N. lam. Leader: Let us pray! People: Sacred God, bless N. and bless us all as we struggle with the stones of prejudice and the bonds of death. Lead us to choose life and enjoy love and liberate the oppressed in your name. Amen. Leader: "Take away the stones." [Selected church members, Jamily members andJriends remove stonesJrom the communion table, revealing a 10aJ oj bread, covered by a strip oj cloth.] Open Hands 22 .~.~~.~.~.~.~.~ Leader: "Unbind N., and let (her/him) go." [A pre-selected participant (lover, family member, friend) removes the cloth from the bread and tears it in two, from top to bottom. Alternatively, the cloth could simply be unfolded or untied from the bread.} Leader: Our risen Sovereign became known to the disciples on the road to Emmaus in the breaking of bread, a sacrament of God's offering of self. In like manner, our risen friend, N., becomes known to us in (her/his) own sacramental offering of (herself/himself), symbolized by this bread. [N. breaks the bread, passing it to those gathered, saying:] N. I offer you the gift of myself. [After all have eaten] Leader: As Ruth pledged to Naomi, let us pledge to N.: People: We will never abandon you! Where you go, we will be there; What is life to you will be vital for us. Your people will be our own, and your God will be our God. (Ruth 1:16, adapted) Leader: So then, N., you are no longer a stranger or an alien, but you are a citizen with the saints and also a member of the household of God, built upon the foundation of the apostles and prophets, with Christ Jesus as the cornerstone. (Eph 2:19, adapted) N.: Thanks be to God! Leader: We are chosen, a royal priesthood, a holy nation, God's own people, in order that we may proclaim the mighty acts of God who called us out of shadows into God's marvelous light: People: Once we were not a people, but now we are God's people; once we had not received mercy, but now we have received grace. (1 Pet 2:9-10, adapted) Concluding Hymn: "Amazing Grace" [Please substitute "soul" for "wretclf] Copyright 1994 by Chris R. Glaser. Permission with credit granted for non-profit use 1~e blends elements from ancient sacraments: Baptism (renunciation of evil, affirmations r call as a people and of our communal integrity) and Communion (distribution of in worship and/or non-profit duplication. symbolic of sharing the self, which is what God did in Chris·t). I view coming out a~ a ental act, in which God is present in our vulnerability and by which we are "made new" Chris Glaser, M.Div., is the author oj .::ens of God's commonwealth. The subtitle "A Witness to the Resurrection" is used in Coming Out to God and a speaker and e traditions for funerals. It suggests both the grief and joy of coming out. Finally, Ruth's workshop/retreat leader. His latest book, --Naomi alludes to the celebration of marriage and same-sex unions. Wherever "N." TheWord Is Out -The Bible Reclaimed . insert the name or names of the person( s) coming out. Biblical references are from the for Lesbians and Gay Men, will be pub. Thanks to Woody Carey for suggesting the Emmaus image. -CRG lished this summer (see ad, p. 31). mer 1994 23 Let us celebrate those whose lives we reclaim as we seek to create a new humanity. 10: We celebrate Eleanor Roosevelt, freedom and independence for eve women and who set an example one's own terms. People: In pride we claim you! Be Reader 11 : We celebrate Henry Hay, who a~\j'O",HI"'lI port to gay men through the M the late 1940s. Reader 12: We celebrate Del Martin and Phyllis LVUlf WV1mU!)t! visibility and organizing in the 1950s gave many lesbians. rate Michelangelo, whose artistry touched of humankind. Reader 13: We celebrate Bayard Rustin, close associate Gertrude Stein, who influenced genwriters and artists. tin Luther King, Jr., who helped plan Rights March on Washington. Reader 14: We celebrate Harvey Milk, who political office in the 1970s to serve their communities. The congregation is invited to of important people in their own gation will respond after each Note: Assign each reading to a different participant scattered throughout the congregation. The congregation remains seated. As each reader's turn arrives, s/he stands in place to read his/her line and then sits down again. This litany is adapted from an informal, interdenominational service sponsored by Grant Park-Aldersgate United Methodist Church (a Reconciling Congregation in Atlanta, Georgia). It may be reproduced for worship purposes. The service was held at 9:30 a.m. before the start of the Atlanta Pride Parade on June 27, 7993. The service also included a naming of destructive forces in our lives. It received an incredible response and was repeated in 7994, this time co-sponsored by Common Ground with an offering going to that Network and to the national Reconciling Congregation Program. Open Hands 24 west coast east By Carlton Elliott Smith i wanted him to say afterward words of comfort i walked out into the mist words that would assure me under the limbs of barren trees that there would always be under the skies of endless grey and i searched for shelter in the body yet in that moment i knew room for me surely in his wisdom that no locked shell from our motherland held the pearl there would be some black pearl the promise he would release of a place from a tightly closed shell where all that i love about me that i could hold on to forever and all that god made me to be would be seen as a blessing and not a curseand each time the powers and principalities of this world walking along the shore scrutinized and denied where my streams of thought my experience of god flow into the sea i could take out my black pearl i found a shell a gift from our ancestors somewhere between my heart spoken in some ancient tongue and my soul it looked like the face of my mother their voices would speak glowing whenever i go back home among the people it tasted like a lover's kiss my people breaking through my solitude its scent was that of a dying friend but my brother held close in my arms the scholar the theologian when i held the shell to my ear it sounded like from the west coast east of the atlantic laughter said and tears those whose behavior and daybreak is unacceptable a voice inside me will be put outside of the community saying this is our custom you are a part of me you will always belong t 1993 by Carlton Elliott.?mith. Used with permission. mpleteqf~f~~"e_y,~ar writing fellowship at Religious duate qf Howar?Ji,University School ofDivinity, he ctQt~ for the AIDS National Interfaith Network. ,./<:., tt-''\<::.:" Summer 1994 25 On ride What does power over others have to do with pride? W riters in this issue of Open Hands have expertly explored the biblical concept of pride as a sin. They have shown how tradition has watered down the idea of pride and generalized it so that pride as a sin seems to be applied indiscriminately. They have also noted how the efforts of oppressed peoples toward self-esteem and equality are often characterized as uppity, haughty, and narcissistic; in other words, as sinful pride. I want to explore another issue. A Formula for Disaster Pride in the form of arrogance, self-righteousness, vanity, and self-aggrandizement always seems to emerge in situations where power over others exists. Wherever people act with power over -as judge, ruler, authoritarian leader, or boss -sinful pride is apt to rear its ugly head. Those with power demand that those "beneath" them (literally or symbolically) demonstrate humility, meekness, and obedience to the powerful one's Wherever people abuse their power over others sinful pride has reared its ugly head point of view. Demonstrations of positive pride in the form of assertiveness, creativeness, inventiveness, and self-esteem are usually crushed out rather systematically by the ones who have power over others. Those who are "beneath" are left even more marginalized and demeaned. First, let's look at two examples of how this power and pride formula works in relation to gays and lesbians in the church. A heterosexually oriented local church, absolutely certain that it is right, arrogantly and self-righteously accuses lesbigays of being self-centered, sex-crazed, and godless. It demands repentance, humility, and obedience to the heterosexual point of view as a condition for full participation in God's church. A majority group of national denominational assembly members, proclaiming themselves to have the right interpretation of a few isolated biblical passages about homosexuality, enact legislation that demeans, defrocks, and marginalizes a whole group of their own people. Or look at what has happened with the Reimagining Conference. A powerful conservative church group that crosses denominational lines, certain that its long male-oriented tradition is right, chastises women (and some men) who dare to do theology in ways that lift up the feminine aspects of the divine. This conservative group calls for dismissals of staff and other retributions against denominational leaders. It levels charges of paganism, demands that "orthodox" doctrines be upheld, and requires errant leaders to offer admissions of wrong-doing. The arrogant pride of this group took the form of believing, at least momentarily, that they alone knew the nature of the divine. God will lay low the insolence of the powerful We could carry the examples on and on: the majority party in Congress over the minority party, the hierarchical employer and employee relationship, the authoritarian parent-child relationship or teacher-student relationship, the traditional heterosexual husband and wife relationship ... The more powerful one in each unequal pair will be tempted at some point in time to wield power over the less powerful one -and that temptation will most likely be fueled by an arrogance or insolence or self-righteousness that says "I am better, I know more, and I have the right answers; you are inferior, ignorant, and wrong; therefore you do as 1 say." Three Prophets: Three Words Isaiah has a message for those in power over the marginalized: "[God] will put an end to the pride of the arrogant, and lay low the insolence of tyrants" (Isa 13:11 b). The prophetic message from Isaiah and others seems clear. We are to forgo our arrogant and grandiose ways of thinking that we have the final word. We are to desist in our selfrighteous superiority. We are to take a look at the way we are misusing power and notice how it emerges out of our misplaced pride. What else do the prophets have to say about power and pride? Micah offers us a positive formula for power and pride: What does God require of you but to do justice, and to love kindness, and to walk humbly with your God (Mic 6:8). And what does it mean to walk humbly with our God? Jesus, quoting the Hebrew law, has the last word: You shall love God with all your heart, and with all your soul, and with all your strength, and with all your mind; and your neighbor as yourself (Lk 10:27-28). Sort of brings the "bite" back into the biblical word on pride, doesn't it? Open Hands 26 ~~mments &Letters Pride Singing is a Great Source of Pride . : commitment to singing with the Gay Men's Chorus of Angeles for the past twelve years has been a tremendously 'ual and empowering experience. The quality and sound r music is a great source of pride for me as a gay man, for the gay and lesbian community in general. As a memf GALA (Gay and Lesbian Association) Choruses which a global membership of 125 choruses, we have sung in :: premier halls throughout the nation, including the Dor. Chandler Pavilion at the Los Angeles Music Center and ....incoln Center in New York City. We will sing at Carnegie this summer. Two years ago we traveled to Europe where . . ad concerts in Copenhagen, Denmark, Berlin, Germany, ..,ue, Czechoslovakia, Budapest, Hungary, and Vienna, AusThrough music we are able to tear down walls of hostility 'een non-gay and gay communities and to build bridges 'e and understanding. .4.. Burnett, Jr., Los Angeles, CA xual Pride Pride" has a questionable history in Christian theology, re it was classed among the "seven Deadly Sins." To this !""espond in the spirit of "The first shall be last and the last be first" that pride is a virtuefor those who don't have enough nd a vice for those who have too much. An understanding arginalized groups in the church should recognize that ....e and self-understanding have often been systematically .:ed to members of those groups. lSexual Pride, in my view, isn't an assertion of some sort auvinistic superiority at anyone else's expense. Rather it all for an appreciation of bisexuals' particular place in ,.. common humanity. Bisexual Pride is telling the world our erience as bisexuals without the excuses or apologies. We -. in relationship to our communities. While self-esteem s within, it is also ofvital importance to our well-being for .. of us to belong to a community that understands us as are. rrt Lunde, Evanston, IL .de is a Very Personal Thing ..1y story begins nearly four years ago when I met my lifertner Peggy. At the time, I was a member of a church in the rthwestern suburbs of Chicago that was not Reconciled in rist. Because both Peggy and I had deep roots in organized religion we were determined to keep Christ at the root of our life together. As our relationship blossomed, we wanted a Blessed Union, but it became apparent that would not happen at my home church. Then we found Holy Trinity in Chicago, whose pastor welcomed us. On September 7, 1991 we celebrated our Union. After coming out more publicly to my home church and struggling for a while with them, I finally, with a great deal of gut-wrenching wavering, made the decision to join Holy Trinity. It was difficult at best since I had put in nearly eight years of service to my home congregation in Elk Grove. However, change is good and the bonus was that Peggy also jOined Holy Trinity. How can any church, Lutheran or otherwise, deny any person the right to be an active and contributing member of the church? There are nine million unchurched people in the U.S. How many of those are within our lesbigay community, who would love to be active members, who have time, talents, and treasures to offer? Are we not all God's children with the right to be welcomed with the same respect and love that Jesus taught? The Lutheran Church cannot "reclaim pride" until it has genUinely committed to putting down a solid foundation on which to build a church that is totally reconciled in Christ. It takes one brick at a time, with each brick being put in place by people from our lesbigay community as well as by bishops, leaders, and other members of individual parishes . Tina Toth, Chicago IL About the Right Your Fall 1993 issue on "Responding to the Right: Strategies for Change" was excellent. I particularly appreciated the article by Virginia Ramey Mollenkott on "Confronting Fundamentalism." My sister is a born-again Christian and I have had numerous difficulties trying to communicate with her because of our differences in biblical interpretation. Mollenkott gave some wonderful suggestions on how I might engage in a religious conversation with my sister. Please enter my subscription to Open Hands. M. Susan Harlow, Chicago, IL About Celebrating the Inclusive God Thanks for your complimentary copy and letter regarding my article on worshipping in a welcoming congregation (Winter 1994). I wanted to let you know that I took time to read the issue in detail and in depth for all the aspects that I could see involved in putting Open Hands together . . . I also found that the articles, tips, and helpful liturgy moved smoothly and supplemented and complimented each other. I shared this issue with some people who have been away from the Church for a while now. The feedback I received was that it made them think and reconsider some of the possibilities with the Church again. This issue seems to have been tenderly and conSciously written to those that would view not only this issue but the Church for the first time or for the first time after being away for a while. Thanks for all this work. Paul E. Santillan, Chicago, IL -mmer 1994 27 COMING OUT Borhek, Mary V Coming Out to Parents: A Two-Way Survival Guide for Lesbians and Gay Men and their Parents. Revised and updated. Cleveland: The Pilgrim Press, 1993. Reflects a decade of updated research and activism by this mother of a gay son. Cherry, Kittredge and Zalmon Sherwood. Equal Rites: Lesbian and Gay Worship, Ceremonies and Celebrations. Louisville, KY: Westminster/John Knox Press, due January 1995. Will include a section on coming out. Glaser, Chris. Coming Out to God: Prayers for Lesbians and Gay Men, Their Families and Friends. Louisville, KY: Westminster/John Knox Press, 1991. Includes a variety of corporate and individual prayers useful in coming out liturgies and other lesbian/ gay-positive worship. Herdt, Gilbert and Andrew Boxer. Children of Horizons: How Gay and Lesbian Teens are Leading a New Way Out of the Closet. Boston: Beacon Press, 1993. Report of two years of study of the gay and lesbian teen support group at Horizon, a lesbian/ gay social service agency in Chicago. Singer, Bennett L., ed. Growing Up Gay/Growing Up Lesbian: A Literary Anthology. New York: New Press, 1994. Offers lesbian and gay youth a collection of fifty "coming of age" stories, pairing selections by teenagers with excerpts from older writers' fiction and autobiographies. Stuart, Elizabeth. "A Celebration oj Coming Out," in Daring to Speak Love's Name. London: Hamish Hamilton, 1992. Includes commentary, liturgical elements, and readings for coming out ceremonies. HISTORY OF A MOVEMENT Blumenfeld, \Varren J. and Diane Raymond. Looking at Gay and Lesbian Life. Updated and expanded. Boston: Beacon Press, 1993. Provides a good overview of various aspects of gay and lesbian life, including an informative section on "History of Lesbian and Gay Movement Politics." Duberman, Martin. Stonewall. New York: Dutton, 1993. Tells the story of the birth of the gay movment through the lives of six people (Yvonne Flowers, Jim Fouratt, Foster Gunnison, KarlaJay, Sylvia Rivera, Craig Rodwell). The story begins with their early lives, before 1969, and follows them through Stonewall and post-Stonewall events. A fast-paced history that reads like a novel! Frye, Marilyn. "Lesbian Feminism and the Gay Rights Movement: Another View oj Male Supremacy, Another Separatism" in The Politics of Reality: Essays in Feminist Theory. Trumansburg, NY: The Crossing Press, 1983. Reprinted in A Certain Terror. (see below). Explores an assumption that gay and lesbian aims and interests are always the same and looks at how gay male politics and movement work has often been built in a way that prevents lesbians from joining in fully. Cleaver, Richard and Patricia Myers, eds. A Certain Terror: Heterosexism, Militarism, Violence & Change. Chicago: Great Lakes American Friends Service Committee, 1993. See especially articles by Harry Hay, founder of Mattachine Society who is often noted as the founder of modern gay movement; bell hooks; and Richard Cleaver. Katz, Jonathan. Gay American History: Lesbians and Gay Men in the U.S.A. New York: Thomas Y. Crowell, 1976. A pioneering volume that brought together historical documents of gay and lesbian life, including related heterosexual material, from 1566 to 1974. A must for anyone seriously interested in knowing original sources and passing on gay and lesbian history. Plant, Richard. The Pink Triangle: The Nazi War Against Homosexuals. New York: Henry Holt &: Co., 1986. Story of the oppression of gays by Nazis in World War II. Stonewall-25. Uncommon Heroes. 1994. A tribute to bi, gay, and lesbian contemporary role models produced by the Stonewall-25 organization, this photo-essay honors religious and political leaders as well as artists, entertainers, teachers, etc. SPIRITUALITY, SELF-ESTEEM AND PRIDE Balka, Christie and Andy Rose, eds. Twice Blessed: On Being Lesbian or Gay andJewish. Boston:Beacon Press, 1991. Includes essays from a variety of perspectives on being Jewish and lesbian or gay. Fortunato, John. Embracing the Exile: HealingJourneys of Gay Christians. San Francisco: Harper &: Row, 1985. An exploration of spiritual formation, psychotherapy, and the image of exile as possibly the place where true life may be found . Glaser, Chris. Come Home! Reclaiming Spirituality and Community as Gay Men and Lesbians. San Francisco: Harper &: Row, 1990. Offers an invitation to lesbians and gay men to come home to their spirituality through Christian faith and community. See also his new book The Word is Out! The Bible Reclaimed for Lesbians and Gay Men. HarperSanFrancisco, 1994. (See ad, p. 31.) Open Hands 28 ome New Churches :elcome to these churches which have become part of our -s roots movement in recent months. ~T.T.T~ "T"T"T~ OPEN -a-L AffiRMING ~ COMOREOAnOM • ....".. ~T.T.T~ "T"T"T~ OPEN AND AFFIRMING hwood United Church of Christ veland, Ohio Archwood's 175th anniversary year is a time of growth and _~alization for this 160-member "inclusive community for m inner city Cleveland. Determined to meet the needs of city, the congregation recently placed its pastor, David Bahr, -he open-air steeple of the church. He was not to leave until front steps of the church were covered with food for the edy. Twenty-two hours later, there was $4,000 worth of food David was a free man! Church members baked 300 cook-·or Gay Pride Day and the church hosts meetings of a gay / ian political action group and square dancers. In the fall, " plan a special study series on feminine images of God in Bible. lIadvale UnitedChurch ,ver, Massachusetts ~e listing under Reconciling. t Church Congregational eld, Connecticut This suburban church of 900 members continues a long of social activism. A founding member of Operation Hope ,.,ch provides shelter and hOUSing services), First Church sa sponsors refugee families and was one of the first groups -he community to offer AIDS education. Members will soon deciding whether to embark on their largest capital camIgn ever! Old South Church ston, Massachusetts A church at one of the busiest downtown crossroads in oston, Old South is celebrating 325 years of ministry (1669994!). Its autumn "Heritage Year 325" programs will include a series of celebration concerts and guest speakers. Elizabeth Nordbeck, Peter Gomes, and Andrew Young are among those scheduled. As part of its long tradition of social gospel and action, the church offers a gay/lesbian fellowship group, an HIV / AIDS prayer group, and an AIDS outreach ministry proViding meals, transportation and other services for persons with AIDS in the Boston area. PilgrimsUnited Church Maple Grove, Minnesota A "real sense of social justice" is the moving force of this 130-member church outside Minneapolis. Having met for a number of years in a shopping center, the congregation is excited about its recent acquisition of a building which will provide new stability for the church and serve as "an instrument for ministry" in the area. Pilgrims continues to explore ways to increase its ONA awareness and outreach. PlymouthCongregational Des Moines, Iowa Situated in an older residential area of the city, this 3160member church is known for its liberal social stances and very active music and social action programs. The congregation is involved in resettling three Bosnian families, developing new directions for adult ministries, and getting to know its new senior minister. Plymouth's ONA commitment finds expression in a support group for gay and lesbian people and another for their spouses. The church also hosts an area Parents and Friends of Lesbians and Gay (PFLAG) meeting. United Church of Jaffrey Jaffrey, New Hampshire Strong community outreach and dynamic leadership characterize United Church. Located "downtown in a small town," this church of 150 members has the motto of"Always for Others." They live this out through their food bank, emergency shelter, and numerous other ministries to the community. United is the second New Hampshire congregation to become ONA. Slightly more than 2 percent of the approXimately 6,200 congregations of the United Church of Christ are now Open and Affirming (aNA). This is more than double the number in 1991. The Un ited Church Coalition has set a goal of 150 aNA churches by the summer of 1995. With 136 currently listed, we're well on our way! ONA National Conference }B~;,. ' ~~< . • '~W*R:~:;: " , . '~0:: Planning continues fQ~:;"~athereGl in Spirit,{Gaining in Stren~th!;' the first n~tio~ti~e exult~i<Anb(;\Open and" Affirming (0NA}ei:mfches and friends~.$cheduledfor 1995. Th~,:~vent will celebra\i,*.~~rt years of ONAi~<;tivity in the UGtS and look~~~ad·'to'l~e promi~~t~lld chalienge of expanding this wdcbme into a new d~cade and C~iji tury. The ONl}(\dvisory CommiH~~ i~, meeting this sum.. mer for furth~r' planning ,~~f9ut the local "f1ndmlii;?rogram. Watch f,or more details. gt;: <*' " Summer 1994 29 Calvary Lutheran Church Columbus, Ohio Calvary's RIC process started when their pastor Brad Schmeling came out to the congregation. In the ensuing discussions, the congregation found they had to decide what kind of place they wanted to be. The outcome was a declaration of support for their pastor, an Affirmation of Welcome to all people, the departure of a small part of the members and, over the last few months, the addition of as many more new members. In an area of the country dense with Lutheran congregations, Pastor Schmeling's coming out has given the congregation a focus -they want to be the welcoming place for all those who have not felt included by mainstream churches. St. John-St. Matthew-Emmanuel Lutheran Church Brooklyn, New York A fairly traditional congregation, the members of St. JohnSt. Matthew-Emmanuel often talk about the need to reach out to its very diverse neighborhood. After a several-year process of study and reflection initiated by their former pastor and carried onward by the Social Ministry Committee, the congregation made the Affirmation of Welcome a way to reach out to the lesbian and gay community in their neighborhood. St. Paul Lutheran Church Washington, D.C. While there is no recognized lesbian or gay "presence" in this large congregation, St. Paul's members felt a need to make the Affirmation of Welcome as part of their desire to become more inclusive. Pastor Tom Omholt says that the prayerful, sensitive, articulate ways the members communicated during their study made the process a wonderful, moving experience. Through all the discussion of sexuality and theology, their focus was on "What would the Gospel have us do 7" Ballardvale United Church Andover, Massachusetts This congregation of 300 members, north of Boston, was united thirty-five years ago as a United Methodist and United Church of Christ congregation. Their experience of "learning to live with differences" has been the foundation of the church since that time. The congregation has a strong tradition of outreach and social justice, most recently taking the form of a "shalom project" locally in partnership with a local elementary /middle school. The process to become both Reconciling and Open and Affirming began with a study four years ago and continued with the formation of a spirituality support group for gay and lesbian persons and their families and friends . First UnitedMethodist Church San Rafael, California First UMC is the oldest Protestant congregation in Marin County (north of San Francisco). Its 120 members continue to be on the cutting edge of Christian social witness -they housed the first local homeless shelter and provide a food bank. A luncheon for persons who are Sight-impaired is offered once a month. The congregation withdrew support and meeting space for a Boy Scouts troop because of the Scouts' antigay policies. The congregation has functioned as a "reconciling" church for many years and is now making it official. Firstand Summerfield United Methodist Church New Haven, Connecticut First and Summerfield, adjoining the Yale University campus, has a history dating back to 1789. The current congregation was created by the merger of two congregations -one predominately black and the other white -in 1981. The congregation is proud of its tradition of being inclusive racially, culturally, and economically. It has hosted and supported an emerging Metropolitan Community Call for Articles for the Winter 1995 Issue REFLECTIONS ON THE WELCOMING MOVEMENT What kinds of growth have you seen? What are the challenges before us now? What are your visions for the movement? Recent changes in acceptance from church structures? How is the mainline press treating us? We are looking for a variety of reflections on the "state of the movement. " DEADLINE: October 1, 1994 Write or fax Editor· Open Hands · 3801 N. Keeler· Chicago, IL 60641 Fax: 312/736-5475 Church and now a Korean congregation. The congregation has rebounded from a major fire in the building in 1987 with a strong vision of hope and possibility for ministry. Open Hands 30 Celebrating the Life of ~Jay McCarty 1945-1994 .--, Several hundred persons filled the sanctuary of Trinity UMC .:1 Kansas City on July 6 for "A Service of Joy and Thanksgiv:lg for the Life of James Jay' McCarty," a long-time Reconcil.ng Congregation activist and board member. The celebration ;-ecognized Jay as a "lover of tradition and challenger of con·ention." Stories reminded friends and family of Jay's witty, -elf-deprecating humor; his impeccable dress; his love of fine :-estaurants and travel; his compassion for others; and his re:usal to let the church he loved be any less than what he envislOned it called to be. Jay's exuberant love of life, bawdy storytelling, and strong sense of Christian responsibility 'ouched many lives. We thank God for the unique and nrepeatable gift of Jay McCarty. ~ Jay's partner, Dale Allen, has requested that memorial gifts e sent to a local AIDS hospice: SAVE, Inc., P.O. Box 4530l, Kansas City, MO 64111. resbyterians Ban Same-Gender Unions The Presbyterian Church u.s.A. has forbidden its minis..ers to bless same-sex unions in an action taken by its highest overning body, the General Assembly, which met from June 10-17 in Wichita. As an amendment to the church's constitution, the action will take effect in a year if a majority of the regional bodies (presbyteries) approve it. "This action was surprising," according to Bob Patenaude, co-moderator of Presbyterians for Lesbian and Gay Concerns, "because last year's Assembly took milder action." Another proposal would have amended the constitution to prohibit ministers and ordained laity from holding office if they were not "faithful in marriage or celibate." By the narrowest of margins this language was removed and less restrictive language substituted. What had promised to be the most controversial issue of his Assembly -response to the "Reimagining" conference ,,' as diffused, however. The committee in charge of reviewing t produced a report, nearly unanimously approved, calling :or reconciliation. Integrating Faith and Sexuality A lively, inspirational collection of 365 daily meditations that celebrate the Bible's positive encouragement for lesbians and gay men. Paperback • $12.00 :I HarperSanFrancisco A D;visiOll of HarperCo!!insPu/;lishers Also "vai/,rblc li'om H:l rpc rCoiiinsCanadaLtd. V,ID.EG PROJE<;T DiReCTOR The Reconciling Congregati~n Prolram <is seekingFtan experienced filmmaker to deve1gp neW educatiol1.al videos. Direct process from creative stage througl;l final production. Knowledge oflesbian/gay/bisexual concenis in church,' Send vitae/ qualifiCatiohs to: RCP • 3801N. Keeler Ave. •..~Chic41go, It 60641 t. Eax 312l736:S475 -----------Gifts to Celebrate the RCP's 10th Anniversary · ---------' E Original Cast Recording Complete music fromHOME: The Parable of Beatrice and Neal. Performed by the original cast. 40 minutes. o Compact Disc regular $18 *special price $15 oAudio CassetteTape regular $12 *special price $10 P10th Anniversary Video regular $25 *special price $20 Video montage of stories and interview with HOME company on their 1994 midwestern tour.30 minutes. 'ME World Premier Tour T-Shirts High-quality cotton/poly blended "Mega Tee." Wild Rose or Seaweed colors interwoven with black to produce attractive flecked look. HOME logo on front in black ink. Indicate Quantity: WildRose $12 L XL XXL Seaweed $12 L XL XXL SUBTOTAL $ __ *Specia/ prices good for prepaid orders received by 9/30/94. Shipping/handling $ 3.00 TOTAL $ _ _ ummer 1994 NAME _________________________________ CHURCH ________________________________ ADDRESS _______________ CITY/STATE/ZIP _______________ PHONE: (___________ o Enclosed is my payment of $___ o Charge to my VISA or Mastercard (circle one) # Expiration ___/__ Signature _ _ _________________ Send order to: Reconciling Congregation Program 3801 N. Keeler Avenue, Chicago, IL 60641 3121736-5526 fax: 3121736-5475 31 RCP 10TH ANNIVERSARY TOUR ACCLAIMED Can this be home -Jor everyone who needs a place? Home -a place where all can share in grace? When our doors and anns are open wide to all, when each one oj us is Jree to heed God's call, This will be home . .. We'll all be home. The finale of Tim McGinley's HOME: TheParable ofBeatrice and Neal roused teary-eyed audience members to their feet in city after city. Viewers cornered McGinley and performers after each show to pour out their personal struggles which HOME had brought to life. The steadfast faith in God's abiding love, which HOME vividly conveyed, deeply touched many persons estranged from the church. McGinley's vision of what the church can and should be captivated others. HOME was commissioned by the Reconciling Congregation Program in celebration of its 10th anniversary. Timothy McGinley, minister of music at Broadway United Methodist Church in Indianapolis, created the show and composed the music. A company of ten persons, members and friends of Reconciling Congregations around the country, rehearsed together for one week and then gave fifteen performances in fourteen cities on a two-week midwestern tour. McGinley wove together a modern parable based on the Acts 10 story of Peter and Cornelius with a contemporary adaptation of music from the Mass. The Introit that opens HOME raises the questions: How do we build community? Where do we draw the line? Who should be in the Jamily? And who should stay outside? Can we all live together in hamlOny? How do we make a place Jor everyone? Can this be home? Just as Jesus did, HOME "answers" these questions by telling a parable -the story of six characters who are in some way in exile from the church or from their calling. Their unexpected encounter at a dinner arranged by a Reconciling Congregation pastor is both humorous and poignant. The focus is on the tension between Beatrice, who left behind her ordination to marry a conservative pastor prominent in antigay activities, and Neal, who left seminary and the church because he was openly gay. The characters discover their common bond in their faith in God's love, sung as The Credo, part of which states: I believe that God made me who I am And I believe that God rejoices when we live honest lives, Jor I believe in the creative love oj God. The common bond which the six characters discover culminates in the sharing of the Eucharist in the last scene. McGinley's music is most powerful and dramatic as it boldly proclaims the crux of our Christian faith: "Surprise! I am here, " God says. "All that I have created I have made good. You cannot limit me. I come to you when you least expect me, in unlikely places, With voices you reJuse to hear. So prepare the way!" By all measurable means, the tour was an overwhelming success. More than 1600 persons attended the fifteen performances. Over $20,000 was received to cover the expenses of the tour. Hundreds of volunteers supported the tour by providing hOUSing, meals, and publicity for the performances. "I can only say that this 10th anniversary celebration exceeded our expectations -it was truly a miracle!" noted RCP program coordinator Mark Bowman. "The right persons appeared to fill the many needed roles and tasks. McGinley's show powerfully portrayed the deep pain and abiding faith which drive the RC movement. Surely God's Spirit is at work in our midst." A very special thanks to the performers and support personnel who committed three weeks to rehearsals and touring and who proclaimed the hope-filled message of the RC movement: Ginny Bartholomew (Cleveland), David Bates (Chicago), Elizabeth Bowman (Cleveland), Don Fresen (Waukegan, IL), Robert Fromer (Hollywood), Drew Gorby (Louisville), Gregory Johnson (Chicago), Ruthe Miller (Elmhurst, IL), and Suzanne Preston (Indianapolis). Photo: Jean Caffey Lyles, United Methodist News Service A SCENE FROM HOME. From left to right: Beth Bowman, Don Fresen, and Gregory Johnson. SEE FORM ON PAGE 31 TO ORDER A RECORDING, VIDEO, AND T-SHIRT. Open Hands Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Open Hands Vol 10 No 1 - Reclaiming Pride: An Agenda for the Church? https://www.exhibits.lgbtran.org/files/original/e216906c16142aecef65f0f5aed78890.pdf eaaceaf61f74fd285c13f94717b8571d Issue An issue of a recurring publication. Volume Number The volume number of the issue 10 Issue Number The number of the issue (within a volume) 2 Publication Year The year the issue was published 1994 Publication Date The date the issue was published Fall Text Any textual data included in the document Copy Open Hands is a resource for congregations and individuals seeking to be in ministry with lesbian, bisexual, and gay persons. Each issue focuses on a specific area of concern within the church. Open Hands is published quarterly by the Reconciling Congregation Program, Inc. (United Methodist) in conjunction with More Light Churches Network (Presbyterian), Open and Affirming (United Church of Christ), and Reconciled in Christ (Lutheran) Programs. Each of these programs is a national network of local churches that publicly affirm their ministry with the whole family of God and welcome lesbian and gay persons and their families into their community of faith. These four programs-along with Open and Affirming (Disciples of Christ), Welcoming (Unitarian Universalist), Supportive Congregations (Brethren/ Mennonite), and Welcoming and Affirming (American Baptist) programs-offer hope that the church can be a reconciled community. Open Hands is published quarterly. Subscription is $16 for four issues ($20 outside the U.S.). Single copies and back issues are $5. Quantities of 10 or more, $3 each. Subscriptions, letters to the editor, manuscripts, requests for advertising rates, and other correspondence should be sent to: Open Hands 3801 N. Keeler Avenue Chicago, IL 60641 Phone: 312 / 736-5526 Fax: 312 / 736-5475 Member, The Associated Church Press © 1994 Reconciling Congregation Program, Inc. Open Hands is a registered trademark. ISSN 0888-8833 @ Printed 011 recycled paper. --dJ Resources for Ministries Affirming the Diversity ofHuman Sexuality Fall 1994 THE CAMPUS SCENE Dividing the Waters: Small Steps in a Campus Journey LAURA L EE W ILSON Listen to the story and the poetry of struggle. Creating Opportunity Out of Resistance? B EN W. C URRY Can we turn incidences of resistance into opportunity? Chaplain s Reflect A NONYMOUS WRITERS FROM NACUC A Report of Conversations with Students O DETTE LOCKWOOD-STEWART An informal report on students' comments and reflections about gay/ lesbian experiences on sixty-pIus campuses. A Recent Student Reflects on Inclusivity BARRY HECKARD Seminary: Community or Closet? V IRGINIA WOLF Seminarians' reflections from the third national gay/lesbian seminarians' conference. Challenges Facing Campus Residential Life Counselors G REGORY A NDERSON A young organizer sees both denial and desire to e among RAs. THE CHURCH-CAMPUS CONNECTION The Local Chu rch-Campus Link: Ministry in the O DETTE LOCKWOOD-STEWART, CHAD HE ~ G .:. .J TH A campus minister, a graduate S de t, and a local pastor share their vision of a new campus ministry taking shape at Berkeley. Open Hands 2 6 7 Campus Ministries with Sexual Minorities STRATEGIES AND PROGRAMS Program Coordinators Mark Bowman Reconciling Congregation Program, Inc. 3801 N. Keeler Avenue Journey of a Campus Minister Who Is Out JAN GRIESINGER Here's a giimpse of the journey of the oniy fuiiy out and long-time campus minister. 16 18 Four Pastoral Ministries BET H ANNON 18 19 Building a Liberating Bible Study Program into your Ministry L INDSAY LOUI SE B IDDLE How are physical self-defense and biblical self-defense related? 20 Handouts for Anti-Homophobia Education Workshops 21 What is homophobia, heterosexism, and heterosexual privilege? BECOMING A WELCOMING CAMPUS MINISTRY MSF at IWU: Becoming Reconciling 22 ANDREW ULMAN Students create a biblically-based justice ministry. Taking your Sensitivity Temperature: Two Checklists 23 24 How Does a Campus Ministry Become Part of the Welcoming MOVEMENT NEWS 29 Chicago, IL 60641 312/736-5526 Ann B. Day &......T....~ ..."'..."'."'..,OPEN--Open and Affirming Program !fJ!~!!~ P.O. Box 403 &..........~ ..."'..."'."'.., Holden, MA 01520 508/856-9316 Judy Bond o Reconciled in Christ Program 1722 Hollinwood Drive Alexandria, VA 22307 703/768-4915 William Capel 9} .. ,. More Light Churches '::" ~( Network 123R West Church Street Champaign, IL 61820-3510 T 217/355-9825 Publisher Mark Bowman Open Hands Editor Mary Jo Osterman Consultants Lindsay Biddle Linda Gesling Jan Griesinger Layout I Graphics I Typesetting In Print -Jan Graves Editorial AdviSOry Committee Peg Beissert, Rolling Hills Est., CA Ann Marie Coleman, Chicago, IL Dan Hooper, Los Angeles, CA Derrick Kikuchi, Daly City, CA Samuel E. Loliger, Buffalo, NY Dick Poole, Oak Forest, IL Caroline Presnell, Evanston, IL Irma C. Romero, Chicago, IL Paul Santillan, Chicago, IL Martha Scott, Chicago, IL Stuart Wright, Chicago, IL Movement? 32 Fall 1994 ONE MORE WORD 26 WHAT DO YOU THINK? 27 SELECTED RESOURCES 28 3 T he paid announcement that ran in the local newspaper was brief and to the point: The newly formed Gay and Lesbian Group ofOswego will meet every Tuesday night at 7:30 P.M. at Tom Philipp's house at 4 West End Avenue. My eyes bulged out of their sockets and my heartbeat increased rapidly! Two weeks earlier I had met with this new group on campus and invited them to use my home, which was also the Protestant Campus Ministry Center, for their meetings. Because they were not yet a duly recognized group by the Stud~nt Association, they did not have access to using campus faBy Thomas ,. Philipp because of your own commitment a truthfulness. Now, in this letter, I see y running away from something, and something is being honest with yo -self and with us. Do you really th this board wouldn't be behind you the way?" The date of that event, very vivid in my memory, was Oct 1970. The group did meet regularly a grew in number to approximately fo members. The group included not 0 cilities. I had expected Inclusive ministry stays on this an article to this effect students from the campus, but als campus minister's agenda! in the school newspaper. I did not expect the announcement in the Oswego Palladium Times, the town's weekly paper. I quickly went to my typewriter to prepare one of those "campus ministry correct" responses which I would submit to the paper as a letter to the editor. The letter stated how our ministry attempted to reach out to all the various groups on campus and how the Center was a meeting place for some very diverse groups (which I then identified). Finishing the letter, I was ready to head down to the newspaper office to deliver it when the president of our board wandered in. I showed him my letter after informing him of the newspaper notice. IIIfyou submit that letter, I will resign from the board," he said. "ls it that poorly written?" I asked. "No," he replied, "but I joined this board because I was impressed with this campus ministry being on the cutting edge of things, and few faculty members, a few non-co _ people, and even a police officer fr the town. The group became a real c munity where personal stories cou shared, where personal joys coul celebrated, and where personal d' pointments and difficulties brough feelings and actions of sensitivity a caring. When I left that campus mi . try pOSition in 1972, it was with ily that I shed my tears, Changing D ynal11" It is now twenty-fo r ministry with gao sa leslJiaIlS on the campus and 0 a the community a a:-e e, 'sts here 0 Long Island, bu he si uation and dynamics of that situation have chan greatly. I sense fou r major differences. More Talk and Openness. The topiC homosexuality is more talked about both the university and the church th it used to be. Discussion of homosex . ality has made its way into classroorr. Open Hands 4 and resident assistant and freshmen orientation programs. Gays and lesbians are now invited to make presentations. At the same time, gay and lesbian support groups within the denominations have formed. Also, many denominations have had task forces to /Istudy the issue." Reams of educational material have been produced. This movement . toward talking about and studying homosexuality has been coupled with less reluctance to form gay and lesbian groups on campus. Some groups even receive funding through student activities funds. These changes do not mean greater understanding in either the university or the church, but they do mean homosexuality is more talked about, and more openly, within these two institutions today than it was thirty years ago. Greater Negativity and Opposition. Because the topic of homosexuality has now come more to the fore, greater negativism and greater displays of opposition have arisen. In the university this has meant various forms of gay bashing. In the church it has meant that denominations now formulate policies placing restrictions on gays and lesbians, policies which didn't exist in the past. As a result, gays and lesbians ordained to positions of leadership within most denominations are more subject to witch hunts carried out by organized conservative factions than was true in the past. In my own Presbyterian denomination, while dialogue with gays and lesbians within our churches is to be encouraged and promoted, no safeguards are provided to make that dialogue in fact possible. MoreDichotomy and Isolation for Students. Many young people are coming to grips with their sexuality at an earlier age. In the last . few years we have seen the development of support groups for gays and lesbians of high school age. This means I am seeing college gays and lesbians who have worked through issues of self-acceptance and self-affirmation before reaching the college campus. Many do not feel the need for a group nor do they take their clues as to what it means to be a gay or lesbian from their peers. This self-reliance and reluctance to be involved in a group, however, leaves a vacuum for those on cam- Fall 1994 pus who are still in the process of comcome advocates for sustaining this right. . ing out or reaching self-acceptance. For We must develop strategies toward that them, feelings ofisolation are even more end immediately. prevalent. Also, because of the negative The chasm between "in a relationship" stance in denominational policies and and "abstinence. " I am concerned that statements, these searching students much that has been written on the sup-. have become even more turned off to port side of gays and lesbians affirms the church and those who serve the one of two life styles: either in a relachurch. tionship with one ·other individual or Tired, Burned-out Clergy. Some (perabstinence. What about the gay or leshaps many) campus ministers feel more bian individual who either has not and more out of sync with where the found that one individual to whom she/ church is on the matter of ministry to he can pledge total commitment? What and with gays and lesbians. Some (perabout those who have no desire to be in haps many) feel worn out and tired of such a relationship? Is there then no outbeing out there on the forefront. Gay ~ let for sexual expression? We and lesbian ministers no doubt share ~. may be in danger of that feeling, yet many feel they \1 presentingthe gay/lesneed to be out there. They feel bian case as the ideal they have no choice and non-promiscuous, tillfeel isolated from their death-do-us-part scecampus ministry col-nario. This would heap even leagues. ~ greater guilt on those not in such a relationship. Let us be The Agenda Ahead Lmore open and realistic about what et me suggest several concerns that ¥ we describe as /I acceptable life I feel need to be on our agenda as styles"-and underpin our realism with campus ministers for the next few years. a theology that offers more than the two Support Networks. At a campus min-options above. istry conference two years ago one of The need to reclaim our role as theolomy colleagues, a Roman Catholic priest, gians within the academic community. put up a sign advertising a workshop There was a time when campus minis-he wished to give. It was titled I/A Min-ters were seen as theologians in resiistry to Gays and Lesbians on Campus." dence on campus. More than worship A few hours after posting it, he changed leaders, counselors, or organizers of the title to /IA Ministry of Gays and Les-events and activities, they were the ones bians on Campus." The workshop was to offer a theological perspective on the dramatically changed in content, for-issues and concerns which emerged mat, and intention. Within that group within the university community. We of gays and straights, many told their need to reclaim that role. One of the personal stories. For some it was the first areas crying out for theological reflectime they had come out to their col-tion is the area of human sexuality-in leagues. They no longer felt alone. A sup-particular, the area of homosexuality. port group was being experienced. How-We need more Gary David Comstocks ever, there was no follow up after that (author of Gay TheologywithoutApolmeeting and no network was estab-ogy) out there on the cutting edge of lished. People went back to their isola-theological reflection. T tion. The need for support networks for Thomas J. Philipp is Pastor ofCommunity gay and lesbian clergy is great. Presbyterian Church in Merrick, New York, The matter of officiating at Holy Executive Minister ofLong Island United Unions. Some campus ministers have felt Campus Ministry (servcomfortable, in certain circumstances, ing the campuses of to officiate at holy unions. Several deNassau and Suffolk nominations now have this issue before County), and Protestant them. There is a strong pOSSibility that Chaplain at Long Island these denominations will attempt to University-Co W.Post deny to ordained clergy the right to so Campus. participate. Campus ministers must be5 A struggle continues between the gay campus community and the administration at the University of Delaware. Responding to a plea for support, recognition, and rights, the President's Commission to Promote Racial and Cultural Diversity established the Lesbian, Gay, Bisexual Concerns Caucus. The Caucus was to discern, evaluate, and bring to the campus community an awareness of the climate for the gay community. So Much Pain/So Little Understanding Over the past three years many meetings have been held. Many concerns have surfaced. Many requests have been made. Yet an intense amount of homophobic behavior still exists on campus. In 1992 when the Caucus realized that nothing was being done and nothing was being heard, they asked two administrators to attend an open meeting where Caucus members could ask questions. The hope was that an open dialogue would bring results. It was a painful meeting for everyone who attended. I sat in that meeting listening carefully to the verbal language and watching the non-verbal language. As I witnessed the pain and oppression which filled the room, I started jotting down phrases as I saw and heard them. "So Little Listening" emerged. For all who have ears, let them listen! For all who have eyes, let them see! For all who have a feeling heart, let them experience! Many issues of the gay community are still pending: partner benefits, a gay resource center with a full-time professional to staff it, and other benefits which the University provides for heterosexual employees. In an effort to keep the imbalance before the administration, a survey was sent to graduate students, salaried staff, and faculty. It was DIVIDING THE WATERS: Small Steps in a Campus Journey received with various comments, from intense disgust to gratefulness. It ultimately showed an untruth: that the University is a welcoming and safe community for gay culture. Such Small Steps/So Many Cries As the United Methodist campus pastor at the University of Delaware, I find my ministry growing within the gay campus community. The lesbian, gay, and bisexual students, faculty, and staff who search for meaning in their lives are opening themselves to the presence of the church-the same church which oppresses and alienates. Because of their openness to my presence, thoughts, and sharing, each person in her or his own way has retained some hope in the church. Many long to be a part of a spiritual community where they are loved and accepted and affirmed as people of God. They cry in the wilderness for the church to divide the waters that they might reach the promised land. How long will we keep our sisters and brothers on the other side of the waters? God divides the waters with a resounding "YES" in Jesus the Christ. God divides the waters with a resounding "YES" in unconditional love and grace as a gift to us. My hope is that each of us would pass on to all God's people the gifts of unconditional love and grace, not in spite of who they are but because of who they are and whose they are. T Laura Lee Wilson is Campus Pastor and Executive Director of the Wesley Foundation Campus Ministry at the University of Delawa re and is a member of the Reconciling Pastors' Action Network. Open Ha 6 Creating Opportunity Out of Res\stance? By Ben W. Curry Erik, a senior in college, reports in a counseling session that he has established "gaydar," (gay radar) in his life to cope with who he is. He says, "Whom can I trust on this campus? Who will offer me support and assistance rather than resistance?" At Mt. Union College in Alliance, Ohio, the President refused to let the college host an AIDS Conference. He said it was too controversial for their small college. It would "cost" the institution funds from alumni and donors. The President of Rio Grande College in Gallipolis, Ohio, refused to give permission for the formation of a gay, lesbian, bisexual student group. A chaplain at a midwestern university recently reported that her student affairs officer, worried about legal implications, overreacted to her establishment of a university-wide committee to determine policies on same sex unions. It cost her the college chaplaincy. A lesbian faculty member of a southern college reported that she had worked unsuccessfully for years to have her partner included under her health benefits from the institution. The resistance came from administrators worried about escalating costs and the risks of adopting controversial values. A campus minister, struggling to keep a dozen members attending a fellowship group regularly, reported that several conservative and fundamentalist students were outspoken in their unacceptance of gay, lesbian, and bisexual students. One fundamentalist said to the students seeking admittance, "You are condemned. AIDS is your judgment. Either repent or die." Because the conservatives and fundamentalists were the most outspoken members, the campus minister did not respond. He was afraid he might lose all of his attendees if the issue of homosexuality was addressed. You can probably name similar examples of resistance on your campus or on campuses you know. Such examples are symptomatic of the lack of inclusiveness, the difficulty of dealing with diversity, and the tough economic crises Fall 1994 institutions of higher education presently face. Some Understandings of Resistance " I s the problem prejudice?" I asked a faculty member at The American University "No," he said, "I do not believe so. It is the lack of familiarity." Some people want to be supportive, but they do not know how. They do not know what to say or do. Others want to be supportive but draw a line, setting limits. For example, some Christians will accept gays, lesbians, and bisexuals within the church or will not discriminate against them in employment, yet say that they feel uncomfortable with some homosexual acts as less than ideal. Resistance emerges because so much of what we learn about the lesbigay community comes from the wrong sources, such as the propaganda of the religiOUS right, inappropriate jokes, or negative and inaccurate media stereotypes. Because mainstream gays, lesbians, and bisexuals often do not want to be singled out or noticed, the most outspoken persons produce the impressions and actions which the public experiences as "typical." This dearth of knowledge of lesbigay persons is a breeding ground for negative viewpoints. Often the reactions become volatile, emotional, and hurtful rather than rational, sensitive, and caring. Developing Strategies Resistance to the practice of fully welcoming lesbigays exists in many forms on our campuses. Opportunities also abound. You may be able-out of resist~nces you experience on campusto provide opportunities that offer growth. Familiarity. We must read about, listen to, and communicate with lesbigay persons and we must to so with a desire to be inclusive and accepting of their diversity. However, no clear models exist for how to establish familiarity with the gay community. Setting up listening posts, developing table-talk luncheons, and allowing study and discussions on human sexuality are possibilities. Advocacy. Becoming an advocate means speaking on behalf of gays, lesbians, and bisexuals to gain campus services such as an orientation session, a resource center, counseling, or support groups. At The American University our new Gay, Lesbian, Bisexual Fellowship within campus ministry, led by a student from Wesley Theological Seminary, resulted from a new resource center being established for lesbians, gays, and bisexuals by the University's Division of Student Life. Worship. Using inclusive prayers, welcoming community within diversity, and developing fresh approaches to timely liturgical issues such as comfort and healing, reconciliation, affirmation, and commitment are key ingredients to an inclusive liturgical life. 1 In a recent worship service, we sang "Walls that Divide." One verse gives us hope and challenges us to bring opportunity: The church divided seeks that grace, . that newness we proclaim, A unity ofserving love that lives praise to God's name. Walls that divide are broken down, Christ is our unity! Chains that enslave are thrown aside, Christ is our libertyJ2 • Notes I Celebrating the Inclusive God, Open Hands (Winter 1994) offers articles and liturgies. 2 Walter Farquharson, "Walls That Divide," Everflowing Streams: Songs for Worship. Ruth C. Duck and Michael G. Bausch, eds. New York: The Pilgrim Press, 1989, p. 59, v. 4. Ben W Curry is University Chaplain at The American University in Washington, DC where the United Methodist Student Fellowship, after a year's study, became a Reconciling Student Ministry in thespring, 1994. He also serves as the Director of Kay Spiritual Life Center. 7 r :~~~--~~~~==~~~~---------------------------------------------------WITH THE HELP OF THE HOLY SPIRIT By David M. Hindman The books were not all on the shelf; the pictures not yet hung. I had been on the job two weeks when I had my first counseling session as the United Methodist campus minister at The College of William and Mary. As he began to talk, I realized this student was struggling to accept his recently discovered sexual identity. He sought me out partly because of the internal conflict he was experiencing: he had always heard negative assessments from others about homosexuals, yet he was experiencing joy and fulfillment in a relationship with a young man. He felt his newfound integrity was a gift of God, but wondered how that could be possible if God abhorred homosexuals? Last, but not least, he did not know how to share with his parents what he was learning about himself. "I made a concentrated effort to discern, with the help of the Holy Spirit, how to respond to the needs of this person in this circumstance. " What followed was a time of prayer and careful listening to his personal and faith journeys. I made a concentrated effort to discern, with the help of the Holy Spirit, how to respond to the needs of this person in this circumstance. I engaged him in conversation about alternative understandings of scripture and God's desires for human beings. I offered him a phone number of another United Methodist pastor (in his parents' home town) who was willing to serve as a resource person, pastor, facilitator, and mediator whenever he decided come out to them. To be supportive of lesbigay persons evokes a range of responses. Peopleboth straight and lesbigay-may feel grateful, relieved, suspicious, critical, hostile, or incredulous that an ordained, committed member of the Christian community might have such an attitude 8 and approach as I had with that young man. Believers and non-believers alike may affirm or doubt the validity of the pastor's faith experience. In such a situation, campus ministers need the sustenance, encouragement, and strength that result from a vital prayer life. Supportive ministry also requires careful listening to the stories of lesbigay persons as they tell their tales of confusion, pain, joy, hope, longing, fear, love, injury, and holiness. The attentive presence of a campus minister can affirm them and communicate the validity and value of their experiences. However, such listening is not amoral or indifferent to how persons live out their lives. At its best it strives to conform to the spirit and will of Christ. Our listening at times may comfort and affirm. At other times it may involve appropriate confrontation of actions or attitudes which are hurtful, promiscuous, exploitative, or destructive of self or others. Openness to the guidance of the Spirit may also affect how one affirms the homosexual orientation of one person as a good gift of God and offers assistanceto another who is conflicted and truly wishes to be heterosexual in practice (even if his or her orientation is bisexual). The pastoral goal is not meeting the political agenda of any group on the right or left of the theologica spectrum. It is providing ministry tha enables persons to experience the abundant life promised by Christ. The story of my first counseling session at William and Mary is but one ste in a long journey of personal discove and ministry which along the way r.included thanksgiving, confusion, bies ing, failure of nerve and ability, grol, -. and change. Not every story has ha happy ending. Yet through it all, . and then ministry has occurred, ments of insight and transforma have been celebrated, and grace been experienced. May others rece the same gifts. T David M. Hindman is an ordained 1 ber ofthe Virginia Annual Conference of The United Methodist Church and Director ofthe Wesley Foundation at The College of William and Mary in Williamsburg, Virginia. OpenH dents to describe their experiences, pe'rceptions, and questions regarding the topic, because their experience of the church is one dimension of the church's reality. In these workshops and at three other student settings, I listened to students from about sixty campuses, from all theological and political perspectives, from all orientations, and from all regions of the United States. Their statements were illuminating. Student Reflections MOSt students felt the church is "on the fence" or "trying to be everything without being anything" or "abandoning moralleadership./1 Many had questions for the church: "If I can be baptized, why not ordained?" "Why is sexual orientation such a big deal to the church?" "What does the Bible say about human sexuality? About judgment? About the nature of sin? About who can give leadership to the church?" Students talked about their experiences. They told about mainline churchrelated colleges that are not allowing gay, or who advocated for the rights of lesbigay students, expressed again and again their deep sense of isolation. They told stories of parents being "outed" by the church, of their own struggles with the biblical material as interpreted to them, and of personal experience and reason conflicting with teachings of the church. Students described the frustration of feeling judged by political allies because they were Christian, and judged by the church because they were lesbigay. Students who believe homosexuality is a sin felt challenged by friends who are lesbigay, angry at the church for not following the scripture, and judged by those who label them "fundamentalists." Students talked of increased violence and hate language; Even students at "progressive" state universities felt assaulted daily in a variety of ways. They felt demoralized and frustrated by the visible limitations and fragility of tolerance and of student coalitions. They were frustrated by the atmosphere of homophobia which they felt is shaped by the religious right and fostered by the silence of the majority of Christians. Fall 1994 ahead. Still, students' stories carried hope, even in the midst of the wilderness. Their hope came from their own commitments to engage with those who differed from them. General Learnings From these conversations with students, I have drawn five general learnings: • The networks of spiritual and social support for lesbigay students and friends include informal networks of friends and organized alliances on campus and in the community. • Campus ministries, local churches, home churches, and individual chaplains are resources for some students, but. certainly not for the majority. • On some campuses, the religious community and campus ministries are dominated or intimidated by antilesbigay communities. • On other campuses, the religious communities have not made ministry with lesbigay students a priority, but rather have addressed the "issue" of homosexuality. • Lesbigay students on state or secular campuses-even those with overtly homophobic practices and policiesfelt surer of their civil rights than did students on church-affiliated campuses. • Students of all perspectives felt campus ministries needed to advocate for basic human rights. • Campus ministries which publicly state that they are welcoming and inclusive Signal God's grace. T Odette Lockwood-Stewart is the United Methodist Campus Minister and Director of the Wesley Foundation at the University ofCalifornia at Berkeley. 9 What is it like to be a sexual minority and a seminarian? For those of us at the third national conference for gay seminarians in 1993, it is mostly very good. For many of us, seminary provides community. At seminary we find and affirm ourselvessometimes for the first time-as lesbian, gay male, bisexual, or transgendered.* people. Several of us "came out at semInary." Many of us have experienced at seminary the healing and joy of being who we are. At the other extreme, for a few of us, seminary is simply the darkest of closets. In such a place we struggle to find a way to hang on to a faith which both nourishes and diminishes us. The extent to which seminarians experience community or closet depends on the denomination, the seminary, and the seminarian. Three denominations consider themselves fully welcoming: Metropolitan Community Church (MCC), Unitarian Universalist (UU), and United Church of Christ (UCC). Over two thirds of those attending the conference were MCC, UU, or UCc. Ordination as an out sexual minority is possible in each denomination, although finding a church to serve can be a problem for both UU and UCC lesbigay graduates, since in both denominations the individual congregation calls its own minister. Despite the national associations' creation of nondiscrimination policies and educational programs for congregations, those of us graduating know that heterosexism and homophobia will make it very difficult for some congregations to call us. The current UU shift in emphasis to racism also makes some seminarians worry that the denomination is ranking racism above heterosexism, perhaps because of continued discomfort with sexual differences and lack of understanding of the "results of the closet." Seminaries affiliated with all the other denominations are welcoming in varying degrees, except for those affiliated with denominations whose faith depends on a literal reading of the Bible. By Virginia Wolf Only two seminarians at last year's conference were from such conservative denominations. They requested that their attendance be kept confidential and never publicly identified themselves as lesbigay. Staying in their denomination means being in the closet most of the time. CLOSET: A hiding place in which to avoid being condemned and rejected as an abomination. The extent to which sexual minorities are closeted in the classroom depends on the course and the seminary. At one end of the spectrum, at Meadville/ Lombard (Chicago) and Starr King (Berkeley), students are out in all their classes. At other liberal seminaries students of many denominations are out in many classes. In some classes students "find no reason to be out because their sexuality is not an issue." At the other end of the spectrum, seminaries-even with a lesbigay affirming denominational affiliation-attract numbers of students and faculty from very conservative denominations, making it uncomfortable for lesbigay students to be out in the classroom. COMMUNITY: A group ofpeople who unconditionally accept one another, seeking justice for both the one and the many. United Theological Seminary (UTS) is a good environment for an out lesbian like me. There is a large lesbigay presence at UTS, including faculty and staff. There are courses specifically appealing to us-Gay Theology and Sexuality and Spirituality, for example-and specific attention in other courses, such as Ethics and Women's Studies. Unforor CLOSET? tunately, in many courses we, like les gay seminarians elsewhere, still have 0 bring up sexual minorities if we \\'a the discussion to include them, bu have found my doing so welcomed. Mariposa Alliance, a student group, 0 fers opportunities to talk about our e periences and to negotiate with ~ school when we feel our needs are no being met. With the full support of C we hosted the third conference of seminarians. Sometimes students at UTS are polite, not supportive. Although no s' dent has ever been deliberately rude hateful to me, I had some tense rr. ments when I began at UTS-to soly. extent because of the way I responde to other students' apparent discomfo We who are sexual minorities ofte learn to protect ourselves by being d fensive and by expecting rejection. .' sometimes react aggressively to the pa of what feels like, and may be, yet 0 more misunderstanding of who we a e. We also sometimes go quietly back in 0 our closets to heal. Although either T - sponse is understandable and undou 'edly necessary at the time, neither : sponse allows us, or those who dif e from us, to grow. As I increasingly fee at home at UTS, I relax and welcof!1 my own and others' discomfort as opportunity for respectful dialogue a an increasing wholeness in our comm-nity . ... *Editor's Note Because language is still emerging to scribe transgender (transgendered, tra. sexual) people, each writer's version tbeen allowed to stand as originally " ....Tit t:' two children to adulthood. She is an author and, since January of 1993, a part-time student at United Theological Seminary in the Twin Cities area of Minnesota. Vir ginia Wolt Ph.D., is ProfessorofEngf·-J at the University of Wisconsin-Stout. 5 1 began coming out thirty years ago. She (1'1 her partner of nineteen years have rear, Open Hands 10 .., "----c...HJ..l.-l.-E.NGtE.S F J..c....'NGt c...Jt."'"PUS R 'E-S 'PE-N"",Jt.l.L'FE- c...OUNSE-l.-ORS ~ ---) 5.'( G.RE.G.OR,( ~NPE.RSON As Youth and Young Adult Outreach Coordinator of the United Church Coalition of Lesbigay and Gay Concerns, I visited and spoke with Residential Life Counselors and staff persons from several VCC campuses and my own alma mater this past year. These interactions taught me many of the challenges facing Residential Assistants (RAs). Homophobia on their campuses and in their residence halls is one challenge. Some student RAs at a midwestern liberal arts college were not convinced that homophobia needed to be addressed in their residence halls. The only crisis they could recall occurred when the campus lesbian, gay, and bisexual student group posted signs inviting campus "queers" to their next meeting. Many students objected to the use of the word "queer." Some felt using the word legitimized homophobia. Others argued the signs were reclaiming a negative word as a positive symbol of pride. Many, however, felt it was simply an attempt to stir up trouble. At an RA training at a northeastern campus, two RAs expressed concern that chalking lesbian, gay, bisexual, and transgender affirming messages on sidewalks on National Coming Out Day last year was unnecessary. Staff at another midwestern college feared parental retribution for the campus group's support of lesbian, gay, bisexual, and transgender* youth from the surrounding community. Their group was the only identifiable support in the area. To me, the fact that such fears are raised betrays the homophobia present at these schools-and the need to address it. Fall 1994 The invisibility of lesbian, gay, bisexual, and transgender youth is another challenge facing RAs who often receive little sympathy for trying to address it. Remaining invisible is a hard daily reality for queer students. Some risk loss of family support for their education if they come out. Others risk rejection from friends. Many face hazing or harassment in their residence halls. An unsafe abode is no haven from scholastic pressures. RAs must challenge homophobia and invisibility issues because many students suffer under such pressures. RAs must face disapproving peers who will not appreciate their support of lesbian, gay, bisexual, and transgender students. If RAs respect confidentiality, are approachable, and offer visible support, they will find themselves offering support and guidance to students who come to them with stories of rejection from families, classrooms, professors, peers, or religious institutions. Fears that addressing lesbian, gay, bisexual, and trans gender issues openly on campus might fuel homophobic backlash must be addressed. Homophobia unchallenged contributes to broken families, ruined friendships, violence, suicide, undeveloped creative potential, sexism, and countless other tragedies. Addressing lesbian, gay, bisexual, and trans gender issues may in the short term unleash the fears and insecurities of people suffering from homophobia, but it is the only option. Decades of silence have failed. Ifwe create campuses which encourage people to be open and honest about their lives and loving, we stand in the long term to gain from unleashed creativity, sensitivity, and understanding. Isn't that what higher education strives to achieve? I am encouraged by one of the ch allenges I heard voiced many times at every campus I visited last year. The RAs were frustrated because they wanted to help (but did not know how to help) the often invisible sexual minority students. I am sure if they tackle this roadblock with enough creativity they will have many, many visibly thankful students and friends. T *Editor's Note Because language is still emerging to describe transgender (transgendered, transsexual) people, each writer's version has been allowed to stand as originally written. Gregory Anderson resigned in August from the UCCL/GC as Youth and Young Adult Outreach Coordinator to join Planned Parenthood League of Massachusetts as HIV Infection Prevention Project Coordinator. He is a recent graduate of Clark University with Bachelor degrees in Sociology and Music. 11 CAMPUS MINISTRY IN CRISIS By cornelius a. kanhai Campus ministry ought to be on the endangered list, if it is not already there. Decreasing financial commitment from the denominations resulting in staff and program reduction and loss of morale is threatening the very existence of campus ministry, at least in any of the forms in which we currently know it. Apart from the possibility of the rise in the denominations of inspired leadership with a new vision, the prospect of continued shrinking of campus ministry to little or no presence seems inevitable. "In my twenty years in Madison, the church has eliminated three generations of campus ministers," says Vern Visick of Madison Campus Ministry. "That has happened as a result of staff reduction due to shrinking financial support and the resulting over extension of remaining staff as well as the resulting lack of security for those who would respond to a call to campus ministry." ~ Financial Crunch , , F inancial crunch" is an expression used to explain many aspects of life in our SOciety today. Local churches find that their incomes remain approximately level while their costs increase every year. In the United Methodist system, for example, the inabili.ty of local churches to meet their budgets often means decreased ability to pay conference apportionments (financial assessments), some of which are redistributed to campus ministries. Annual conferences have been restraining the growth of their budgets and thus the growth of apportionments. This, in turn, results in fewer dollars to meet ever increasing challenges on the campus. Campus ministry, often near the bottom of the list of priorities, has fewer advocates on the floor of annual conference sessions and therefore finds itself needing to trim program to fit shrinking financial support. Four basic models exist for funding campus ministries in mainline denominations. The first model is the chaplaincy. Most church-related colleges have a chaplaincy which is funded directly out of the college budget, although the college may receive funding from judicatories or local churches which is deSignated for the chaplaincy program. The second model, the Foundation model, is used in public institutions and the pattern is different. Not until the first part of this century did the church even recognize the need to be in ministry on the campus of "godless" state institutions. Good Christians went to church related colleges. In United Methodism, for example, the Wesley Foundation started in the first part of the twentieth century and flourished in the post World War II era. The campus ministry foundation became an instrument through which denominational judicatories could raise money to fund campus ministry. A third model for funding campus ministry is a local church, or a partnership of churches, in a campus town. In this model, the primary funding comes at the local church level rather than through the college or from the denominational budget. The fourth model is funding by a conference or other regional judicator:' structure such as the Presbyterian Synod. This funding is usually solicited and received through an ecumenica' partnership such as United Ministries' Higher Education. A fifth model also exists, usually . non-denominational ministries such a Campus Crusade for Christ and InteVarsity. Their campus ministers (usuall. lay persons) raise their own fundi. from friends and relatives, loc churches, church organizations, a other community organizations. The crisis in campus ministry is . directly caused by the dwindling financial support of campus minis r through these different models, but 11 dwindling support does contribute the crisis. Such reduced support is symptom of other social factors whic are causing the crisis. Conflict ofRoles One of the social factors which is d'rectly causing the crisis of camp Open Han 12 ministry is a difference in the definition of campus ministry between local churches and their clergy on the one hand and campus ministries and their ministers on the other hand. Local churches often see campus ministry as an extension of their own ministry, a place for Johnny orJane to go to church while they are at college. But Johnny or Jane may have stopped attending church services before they left home or may decide to take a break from church when they break away from home. IfJohnny or Jane do not show up at worship at campus ministry, or have stopped going to church altogether, then campus ministry is not doing its job for the local church, at least in the eyes of local church clergy. Campus ministries and campus ministers, on the other hand, often see their role quite differently. They observe that a place for Johnny orJane to go to church while away from home may not be the most critical need. As a matter of fact, Johnny or Jane may have been turned off church for years, and the last thing in the world they want is a church like the one back home. This is true, for example, at University Church in Madison, where a large percentage of our students have been turned off by the church and are now feeling their way back in. Johnny and Jane's intellectual struggles with faith, or their need for more open attitudes on social questions may not be met in the traditional church setting. Many people nostalgically refer to the post World War II period and the large number of students who were involved in campus ministries. That era was also marked by higher church attendance numbers, and larger Sunday church school rolls. Today, campus ministries serve fewer and fewer students. The tendency of the church to evaluate the effectiveness of, and need for, campus ministry by counting the number of students in groups and activities overlooks an important fact: The disappearance of the youngest generation in campus ministry was evident in the local church before it was manifested in campus ministry. Campus ministry is often seen by the folk back home as being too radical, too political, and not productive. Issues such Fall 1994 as war and peace, civil rights, racism, gay rights, and reproductive rights for women are much more likely to be dealt with openly in a campus ministry than in the local church. In this way, campus ministry has served the church over the years by giving leadership in opening these issues for discussion, developing resources for dealing with them, and training young adults to continue their engagement and discussion when they are no longer in college. However, local churches and clergy have often seen this greater openness as contrary to the interests of the local church. This, in turn, often results in diminished support. Campus ministry is in crisis because the society is in crisis. The traditional purposes for which campus ministry existed-a home away from home, an institute for religion and a place to recruit and train lay and clergy leadership for the church-have shifted because society has shifted and the campus has shifted. Campus ministry now is often defined by those involved as being a witness to the whole campus and university, rather than being just a chaplaincy for Christian students, although that remains a very important function. Off-Campus Influences In addition, trends and events completely outside the realm of campus ministry have also helped create the crisis in campus ministry. The recent controversy over the liRe-Imagining Conference" has rippled through both the Presbyterian and United Methodist denominations, resulting in diminished revenues, among other things. The ELCA Lutheran denomination has been experiencing a similar kind of fallout around its Human Sexuality study. Future Needs and Predictions Despite the internal funding problems, the conflict in roles, and the impact of off-campus negative influences, campus ministries are still alive and viable. liThe university is a fact, and it is not going away," says Vern Visick. IIIt is one of the most critical places in our society. The church needs to be there, just as the church needs to be in factories and fields. IfJohn Wesley were alive today we'd have more ministries to universities and prisons." In Wisconsin (as I am sure is true in other states) almost everyone in the state has some relationship to the University of Wisconsin. Many of our teachers and other professionals have been trained there. Much of the leadership in business and the community has been influenced by the university in one way or another. Much of the research in agriculture, physical sciences, and other disciplines impact our lives every day. The university is one of the fundamental institutions of our society. In the face of that kind of reality, campus ministry is deserving of greater, not less, support. The church has given very little thought about how it needs to affect the university. Campus ministry is strategically positioned on the frontier of the IIbrave new world" or whatever the future holds on the university campus. It is most certainly not as effective as it needs to be, but it is there. It is the church present on campus, in the midst of the IIgodless" university. However, if the church continues to give low priority to campus ministries, in forty to fifty years there will be little or no campus ministry left (some think that is a very generous estimate). Caught between dwindling resources and an ever increasing challenge, those of us in campus ministry must struggle with the short-run realities while planning for the long-run visions. We need to keep our focus on what is happening, where the people are who need to be served, and what their needs really are. The crisis in campus ministry is a part of the crisis in the church and in our society. For the time being we are here-and glad to be here . .. corneliusa. kanhai is Senior Pastor ofUniversity United Methodist Church in Madison and ExecutiveDirector ofthe Foundation at the University of Wisconsin/ Madison. University , Church was the first Methodist ministry to a state university in Wisconsin and is a Reconciling Congregation. 13 A Student Speaks I came out as a queer person while an undergraduate at a state uniyersity in the South. I was fortunate to have the support of several gay men at my local church, but the general ministry of the church did not nurture my early adult self-exploration. My coming out process was fraught with all the questions and issues of a young adult coming to terms with his place in the world-spiritually, intellectually, socially. I flirted with various self-identities throughout my undergraduate experience. Neither my church nor the campus ministry ever engaged in public conversation about sexuality and spirituality. I often felt uncomfortable being myself, both at church and at the student center. Although I found abundant grace and witness through a select group of friends inside and outside the church, I carried with me the aching desire to see a more intentionally inclusive, church-based ministry to lesbigay students. One year after moving to Berkeley for graduate school, I found a church home in a Reconciling Congregation. In this church I feel enabled to heed my own ministerial call to help bring healing to other lesbigay people. However the queer community in Berkeley is largely cynical and resentful of the church. Although I suspect, even hope that other students like me thirst for ful inclusion in the family of faith, finding such students is proving to be more difficult than I expected. I become frustrated trying to bring the message of wholeness and grace to this often pained or apathetic mass of my peers. Thankfully, I can turn to the witness and support of my church home. The love and concern of the clergy and laity alike encourage and enable our ministry through prayer, program support, and Open Hands 14 ~ By Chad Heilig a real commitment to the meaning and value of reconciliation. We have even seen signs of success in reaching out to the campus community. Our initial offering was a seminar led by ethicist and author James Nelson. The persons reached by his witness seemed eager to continue the conversation about jointly embodying their faith and their sexuality. The success of that event feeds our hope of creating more outreach. We are developing small groups specifically for lesbigay people, dedicated to honest reflection and growth within our personal and collective experiences. We also are beginning to network with several ministries close to campus that have made public statements of reconciliation with lesbigay people. We hope to strengthen the individual proclamation of each community by combining our voices into one proud message: lesbigay or not, you can find a welcoming family of faith in this college town. On World AIDS Day in December, we plan to hold an interfaith wholeness service on campus, with the presence of as many local ministries as wish to participate. We hope our initial attempts will form a nucleus for ongoing and expanding ministry of reconciliation for all students. My hope is that we can create a safe and nurturing place for some questioning student to be able integrate sexuality and spirituality-the kind of place I wanted as an undergraduate. ~ Chad Heilig (in center in photo) is a doctoral student in statistics at the University ofCalifornia at Berkeley. He currently chairs the Reconciling Congregation Committee at Trinity United Methodist Church in Berkeley. Fall 1994 15 JtJar",e, tJf..C..mpa. Ml",l.ter WfI,tJ I. Oat By Jan Griesinger I came out to my board and the campus community in 1977, one year after I had been called to United Campus Ministry (UCM) at Ohio University. Ithardly felt like a choice-more like a spirit-push to care for my own body, mind, and soul. Board and Denominational Responses Several members did make their objections known following the board meeting. One was a retired military chaplain who, along with a local pastor, contacted the regional Disciples of Christ office and asked them to pull their funding. Disciples officials came to Athens for a dialogue with us but did not stop funding the statewide ecumenical consortium that provides about 3S percent of our budget. A few months later at our annual board retreat we asked lesbian and gay faculty and students to join us for conversation. They shared their stories with our board in small groups. It was a very powerful event and a definite first for most of our board members. Since then, our campus ministry board has provided strong affirmation not only for me personally but also for our outreach program to lesbian, gay, bisexual, and transsexual * people on campus and throughout our rural area. Responses from other denominations who were supporting our ministry were varied. United Church of Christ area staff members were supportive but uncomfortable-I was their first out clergy person. By the early 1980s the United Methodist District Committee on Higher Education and Campus Ministry became a battleground. Over the next ten years they often recommended that our funding be reduced or cut off altogether. Several small reductions did happen, but generally the West Ohio Board of Higher Education and Campus Ministry either affirmed our work or declined to single us out from all the other ministries for a cut. In 1994 we finally got an increase and a letter of affirmation from the District Committee. Change does happen! In the mid-1980s an American Baptist pastor recently out of seminary heard there was an open lesbian campus minister and decided to build his career on attacking us. He was able to get the statewide campus ministry committee to send a letter to the ecumenical consortium mandating that Baptist funds not cOJIle to UCM. The consortium (then called the Ohio Board for United Ministries in Higher Education) followed the letter of the mandate but none of our funds were cut due to their strong support of our work. They too had come to visit us and had dialogued with openly gay, lesbian, and bisexual people involved in our ministry. In reality, little of this harassment affected our day-to-day ministries and strategies. Though some board members were not fully committed when they began serving their terms, their contact with students we serve and other supportive board members (gay and straight) usually converted or at least neutralized them. Straight staff members were extremely helpful in handling our critics in local churches. For every person who withdrew a personal contribution, several more stepped forward to honor our out-front witness. Support for UCM from gay and lesbian faculty, staff, alums, and friends continues to be significant. High Spots and Low Spots Over these seventeen years my morale hit a few low spots, but strong support from the board, friends, and colleagues in the United Church Coalition Open Hands 16 for Lesbian/Gay Concerns, and Christian Lesbians Out Together (CLOUT), as well as my own sense of lesbian pride and God's call to this ministry, keeps me coming back with renewed energy. Because I have been out, I have see~ incredible faith and courage as I walk ,ith gay and lesbian students whose parents opened their mail or told them not to come home or forced them to go o a therapist; with a gay student filing sexual harassment complaint against his married male professor; and with faculty and staff and students struggling ,ith whether and how to come out. I also have seen incredible faith and courage as I walk with lesbian mothers in child custody battles and rural moms on welfare dealing with harassment from neighbors and alcoholic lovers; \\ith gay married men working factory jobs wrestling with what integrity and honesty mean; and closeted area clergy whose spirits cry for an answer to their suffocation of soul. Dealing with local churches and clergy has ranged from impossible to friendly. I have not been invited to preach on a Sunday morning or teach a church school class except at a few VCC churches. At ministers' meetings and committees for annual ecumenical services, Catholic priests, Jewish rabbis, and the gamut of Protestant clergy have had to deal with me regularly as a colleague, some of them for twelve years or more. I seldom know how they really feel, though they have let me know they feel anxious about my being in their pulpit at the annual three-hour Good Friday Service. They tell me that other clergy won't join the Campus Ministry Association because I am a member. I have, however, had strong affirmation from most of my campus ministry colleagues across Ohio and nationally. I love my work in the gay, lesbian, bisexual, and transsexual communities as well as the other work I do in counseling, performing weddings, working on racism and sexism, supervising student interns, and organizing service projects. Each young gay, lesbian, bisexual, or transsexual person has to make the decision anew about what will happen if they claim their right to love. Here is where a campus minister's presence is crucial. The more we follow Jesus' call Fall 1994 to be with lithe least of these," the more we will be privileged to share the lives and walk the walk with people who live daily with the oppression of heterosexism.T *Editor's Note Because language is still emerging to describe transgender (transgendered, transsexual) people, each writer's version has been allowed to stand as originally written. Ian Griesinger, an ordained minister in the United Church of Christ, has served as Director of United Campus Ministry at Ohio University in Athens since 1976. She has also served as national coordinator for the United Church Coalition for Lesbian/Gay Concerns since 1984 . 17 By Mary Council-Austin "Rev. Austin, all I want is to be left alone to finish my studies. I do not bother anyone. Why would they say such awful things about me? I cannot live this way any more. " I rarely am reduced to trembling bones and streams of tears, but the sight ofJonathan (not his real name) sitting in the middle of his belongings weeping and screaming was more than I could handle. No quotation of the church's position on homosexuality seemed appropriate. What Jonathan needed was a place to live, someone he could cry with, and a place to shelter his shattered hopes and dreams. He needed a place where his fragile trust could be restored and where he could be touched again by the deep and abiding faith that had sustained him through previous storms. As we sat talking until dawn, I realized that Jonathan was one of the fortunate few. He knew ofour ministry, liThe Circle of Friends," a bi-monthly coffeehouse style ministry which seeks to provide a visible sign of God's love and care for gay, lesbian, and bisexual persons in the campus community of Howard University. In recent Circle gatherings, Jonathan had shared concerns about increased hostility directed toward him in his off-campus residence. There were daily cruel accusations and slurs about his sexual orientation by young men in the neighborhood. Though unfounded, there were stories of sexual activities 18 being carried on in the residence which the landlord deemed totally inappropriate. Without attempting to get at the truth, the landlord tossed Jonathan out. All of my spiritual and professional resources are challenged in the face of students who feel betrayed and abandoned by a long trusted religious community. The profound search for community amid deep and hurtful divisions takes on a new urgency with realities such as jonathan's. Suddenly warnings from others to avoid offering ministries for gay, lesbian, and bisexual students pale into insignificance. What am I to do as students specifically ask: IIAre the loving arms of the church open to the marginalized"? It is clear: my call is to participate in making manifest the gospel example of mutual love and commitment to one another's well-being. I am glad that liThe Circle of Friends" came into being in time for Jonathan. I am glad he had the Circle where his story could be shared and held as a sacred gift. The Circle is where we break bread and dine at the Lord's table. It is a place where prayers spoken and unspoken are uttered. It is where personhood and self worth are affirmed and where one's sexuality is a gift from God to be celebrated. ~ Mary Council-Austin, a United Methodist clergy member of the Wisconsin Conference, was Director ofthe Wesley Foundation at Howard University, Washington, DC until this past summer when it was closed down. She is currently assisting the Dean ofChapel at Howard in Program and Outreach Ministries. She served as Associate General Secretary, Constituency Education, General Board of Church and Society, UMe. Open Hands Advocating Responsible Sex and Responsible Sex Education n interesting cartoon recently crossed my desk. College students attending a conference on sexuality all have paper bags over their ds. As one student shakes hands with other, the caption reads, IIGidday and . do you feel about sex before mare?" My goal in facilitating respon.. Ie sex education programs in campus nistry is to create an atmosphere in -nich students are invited to take off paper bags of embarrassment, fear, ° norance, or shame and explore the complex issues surrounding sexuality. curate biological and psychological °nformation combined with theologiethical reflection and social/cultural cntique equip students to make wise, safe, and informed choices for themseh"es. Through dialogue with students, I have learned to include three specific areas for discussion in workshops. 1. Affirm we are sexual beings at all times. eing sexual is not defined solely as engaging in genital activity. Ac"nowledging our sexual beingness means celebrating that we each live in a body through which we experience the "';orId and express our selves. Our male/ .emale body experiences can be quite distinct from one another and very diferent even among those of the same ender. Responsible sex education affirms the importance of learning as much as one can about one's own body o be able to identify healthiness and disease, likes and dislikes, pleasure and pain, and feelings of attraction, affection, or arousal. It also affirms learning about others' body experiences. Being lesbian, gay, bisexual, or straight have both similarities and differences. Differently-abled students and students from abusive families will also have a distinct set of body experiences and issues. I encourage students to be curious, ask questions, and discuss among their peers. Our sexual beingness incorporates all Fall 1994 By Maggie Covenant McNaught these body experiences as well as what we think, process, feel, and dream. 2. Proclaim our bodies are affirmed by God Sexuality, or the experience of our bodies through our gender and orientation, cannot be separated fromsoiri tuality. It is a precious Nowhere is this more 3. Embrace an ethic of love in decision-making Responsible sex begins with cultivating the deepest form of love for one's embodied self and the embodied self of another as God has for us. Students generally have many questions and a lot to say about love: how one knows you're in love; what love really means between two people; how to make decisions out of love; if and when to engage or abstain from genital activity; negotiating boundaries around physical touch; when to make a commitment-all important aspects to name in a discussion about love. Love, in a Christian understanding, does not mean a sentimental, gushy feeling but establishing "right relationship" between two beings in non-oppressive, non-abusive ways. Love as "right relationship" involves honesty, trust, respect, intimacy, familiarity, and openness. Love means learning to honor each other's bodies, sense of self, and boundaries without pressure to change or conform. It is not love if a partner's "No" cannot be heard and honored. It is not love if, befo~@,sexual intercourse, one is not for,tht!flfif},lf'iabDut a sexually trans- iU1.)\..U.).)lVll ofvalues, and concerns negotiating a sexual'~e:-xperience. It means knowing yourself well enough to express your fears, feelings, thoughts, and desires to your partner and being comfortable enough with your sexuality to disagree when something is not right for you. Responsible sex means deciding with your partner what the boundaries will be and taking appropriate precautions that insure safer sex. And finally, responsible sex means accepting that each one of us is responsible for the gift of our sexuality and what we choose to do with it. May our choices be well-informed, creative, and loving ones that bring us joyous life! ... Maggie Covenant McNaught is Director and Campus Minister of the Cal Aggie Christian Association, an ecumenical ministry at the University of California-Davis. She is also a Marriage, Family, and Child Counselor intern working on licensure. 19 Building a Liberating Bible Study Program into your Ministry By Lindsay Louise Biddle The use of scripture is alive and well on university and college campuses. Unfortunately, so is the abuse of sCripture. Attend any public event concerning lesbigay issues and you will likely hear someone quote the Bible to condemn homosexuality. For example, at a self-defense workshop held at the University of Minnesota in response to the increase in hate crimes against lesbigay people, the instructor cited a public utilities company that would not allow its community center to be used for a program on homophobia. When asked why not, the company spokesperson quoted biblical passages to defend the decision. Need for Biblical Defense As a Christian, I feel angry about such discrimination, embarrassed at the blatant misapplication of scripture, and frustrated that God's Word appears to be used to promote hatred. As a campus minister called to work with traditionally-excluded and under-represented students, I decided to offer a "Biblical Self-Defense Course on Lesbian, Gay and Bisexual Concerns." The course focuses on the Bible passages most commonly used to condemn homosexuality; outlines their historical, literary, and cultural contexts; and presents several liberation theology interpretations. This is not a traditional Bible study, but an opportunity for folkswhatever their religion, sexual orientation, or level of biblical literacy-to, '#7understand better the Bible passages di-; rected against lesbigay people. For many participants, these texts are a source of personal and spiritual pain. One lesbian spoke of her former pastor who said she would burn in hell. A mother of a gay son said she willk(not join a church that doesn't accept hom6sexuals, and she has yet to find such an inclusive community. Still another person said he never thought he meet anyone who believed the wasn't against homosexuality' Often folks try to deal wit painful scriptural issues in therapy even though few therapists are theologically trained to assist them. Yet since IIcoming out" as a sexual person entails" coming out" as a spiritual person, religious baggage cannot be ignored. The church has a responsibility to nurture folks in their development as whole human beings, holy creatures of God. A Look at the Course The "Biblical Self-Defense Course" begins with the Genesis account of Sodom and Gomorrah and continues with the Leviticus Holiness Code and the first chapter of Romans. Mter comparing several English versions of each , passage, we study the word variances in English and Hebrew and/or Greek. Then we explore the contexts of each passage, their original intents (to the best of our knowledge), and the history of their interpretations, including liberation theology. We also trace the history of the word IIsodomite" in the English versions of the Old and New Testaments. "Peace has come to my soul, a rare gift. " From a participant Physical self-defense is not so much a matter of the size or weight of one's body but what one does with it. Learning what to do does not from ever being attacked, enable one to develop 'r.-%·_:..rA('1?t,!,k' , and George A<\{tlStlll1llton University. might not say. re 0 t, available to scripture is not the issue; i merely present "Biblical Selfbeing used-abused-to defend ("proof-Defense." Contact her at 612/724-5429. Open Hands text") an already-made position. Rather I encourage everyone who studies scripture to do three things: 1. To read and listen to various interpretations critically. What is being said? Do you agree or disagree with the content? Does it come across as loving or condemning? Are there mixed messages? 2. To study in a safe and nurturing environment. Do you feel okay asking questions or raising doubts? Are you IIgiven" an answer or are you asked to consider a variety of answers and/or new questions? Do some subjects feel taboo or is everything above board? 3. To develop confidence in one's own understandings, and to respect the confidentiality of other people's understandings. Biblical information learned in class is public. Personal stories of class members are theirs alone to tell. After participating in the class, people say they feel better about themselves. Some plan to use new understandings to make their communities of faith more welcoming of lesbigay people. Others want to share understandings with their family members or co-workers who are homosexual. Some hope their new grasp of scripture enables them to come out to their families and thout fear of religious conOthers are grateful for the unity to connect their faith with "rest of their lives. As we go about our inclusive ministries on campus, let , us continue to offer this gift of peace' and may it not be so rare. T Lindsay Louise Biddle, pastor ofa Presbyterian congregation in st. Paul, Minnesota has served as campus minister at the Uniof Minnesota, University of 20 ~hatlsHo~ophobiaand Heterosexis~?~~~~~~~~~~~~~~~~~~~ Homophobia is a Double Standard for Relationships Homophobia is not asking about your child's, sibling's, or friend's gay or lesbian lover, when you always ask heterosexual children or friends "How is your husband?" or "How is your wife?" Homophobia is failing to be supportive when your gay or lesbian child, sibling, or friend is sad about a quarrel or breakup with a partner, or when that partner dies. omophobia is feeling repulsed by public displays of affection between gay men or lesbians, but accepting the same affec·;onate displays between heterosexuals as okay. omophobia is making a big deal out of an unwanted adance from a gay man or lesbian, when you calmly say "No +hanks" to an unwanted heterosexual advance. omophobia is a Sexualizing of Gay and Lesbian People omophobia is always thinking of gay men's or lesbians' sexuaty, rather than seeing them as whole, complex persons. omophobia is kissing an old friend, but being afraid even to snake hands with a gay man or lesbian. ...;omophobia is assuming that a gay man or lesbian is making a sexual advance if he or she touchesyou. omophobia is always being curious about which one in a gay 'lesbian couple is "the man" and which one is "the woman." omophobia is thinking that every gay man or lesbian is just someone who couldn't find a heterosexual partner. Homophobia is a Reluctance to Stand Up and Speak Out Homophobia is refusing to confront a homophobic or heterosexist rema rk or joke because you are afraid of being identified with lesbians and gay men. Homophobia is not mentioning to your friends that you work with or support a gay rights organization because you are afraid they will think you are gay. Heterosexism is an Attempt to Control Heterosexism is telling gay men or lesbians that they shouldn't be so outspoken about gay rights while you and your friends are very outspoken about abortion rights, or women's rights, or men's rights, or animal rights. Heterosexism is telling gay men and lesbians that they shouldn't be pushing their own personal agenda. Heterosexism is telling a gay or lesbian person that they would get further professionally if they would "broaden" their interests, as if gay/lesbian studies or anti-heterosexism work was not a "Iegitimate" field of study and interest. Heterosexism is trying to get gay men and lesbians to "shape up" or conform to the heterosexual world by stereotyping them as promiscuous, recruiters, separatists, or radicals. Note The idea for this resource came from Lesbians: A Consciousness Raising Kit by the Boston NOW Lesbian Task Force. I Handouts tor Anti-Homophobia Edutation Workshops Can~u Ident~yHeterosexual Privilege? ~~~~~~~~~~~~~~~~~~~ d e'osexual privilege is being able to live your life as part of a larger gmup of heterosexual people who do not as a group have to think ;ce about anything in this list. eterosexual privilege is the legal and religious right to marry ich then includes a number of automatic heterosexual privi. eges, such as: Public recognition of and support for your intimate relationship others inquire about your dates and your expectations of marriage others celebrate your commitment through cards, gifts, verbal congratulations, attending your wedding, etc. preferential treatment in job promotions if you are married ab' ity to adopt children and/or maintain custody of children 'educed rates for insurance policies """'mediate and unquestioned access in cases of emergency paid sick leave for ill spouse; condolences when partner dies d rect and automatic inheritance on spouse's death. eterosexual privilege is a general cultural supportandapproval ,of such things as: our lifestyle and relationships, which are considered normal our dating as a teenager ;our affectionate behavior in public, without fear of harassment, beatings, or death ;,our ability to talk openly with others about housing, vacations, a"'d future plans you are making with your partner our living wth YOur partner your open grieving when a relationship ends your working with children, unless you specifically prove yourself to be unfit your raising of children, without state intervention, unless you specifically prove yourself to be unfit your multiple talents, skills, and interests, without identifying and categorizing you by your sexuality. Heterosexual privilege is general, automatic supportandapproval from the religious community for your desire to get married and form a stable relationship your desire to have and raise children your professional skills to work with youth or children your professional skills to work in a religious institution as administrator or professor your call to the ordained ministry. Individual heterosexual people may confront these issues, but as a population they can automatically assume these privileges. Social, political, economic, and religious forces compe/lesbigay people as a population to think about these issues constantly because society and religious communities do not accord gay and lesbian people these privileges. Notes The idea for this list came from "What is Heterosexual Privilege?" created by the Office of Gay/ Lesbian/Bisexual Student Life, Emory University, Atlanta, Georgia. They adapted it from Caroljean Coventree. Thanks to Ben Curry, The American University, for submitting the original worksheets for both of these lists. These handouts may be reproduced. Fall 1994 I 21 Methodist Student Fellowship Mission Statement We, the members of the Methodist Student Fellowship of Illinois Wesleyan University, seek to form a community of students, faculty, and concerned community members. Through this community we hope to engage in dialogues and actions which foster our understanding of ourselves, each other, our church, our society, and God. To further this understanding, we hope to discuss and take part in issues, both common and controversial, that relate to our faith, our tradition, our reason, and our experience. We feel that MSF should be a safe place for everyone to share their views. We also see the pain and suffering caused by injustice in today's society. We realize that pain and suffering come in many shapes and forms, but we also recognize God's call to respond, both in discussion and in deeds. With this in mind, MSF is dedicated to the inclusion of all people, regardless of race, gender, ethnicity, sexual orientation, age, or ability. We recognize our affiliation with the United Methodist Church; however, we wish to remain open and encouraging to all people who may come from different traditions and faiths, and we seek to educate ourselves about them. We are especially aware of the struggles of lesbians, gays, and bisexual people. We ~ see the lack of integrity in the positions 1taken by thhe unbited hMethoddist Church which relate to t ese rot ers an sisters, and we seek to positively affect the church . MSF wishes to remain open and affirming to these and all oppressed people as they continue the struggle with society and the church. In adopting their struggle as our own we formally declare MSF to be a Reconciling Ministry and affiliate ourselves with the Reconciling Congregation Program. Adopted 6 October 1993 MSF AT IWU: BECOMING RECONCILING By Andrew Ulman Several years ago, after experiencing a drop in involvement and enthusiasm, the Methodist Student Fellowship (MSF) at Illinois Wesleyan University started a process to determine its purposes. This discussion began as an effort to rebuild an organization from its fading embers. We asked ourselves: What is our group about? What should we be doing on campus and in our communities? Our discussions led to a consensus: the purpose of our group is to create a nurturing community for all people interested in working together with Christ. We wanted MSF to be a prophetic witness to God's good news in both word and action. This simple discussion about our mission and witness became the necessary spark to build the organization into a burning fire. We chose to become advocates for justice as individuals. The hymn "Pass It On" became our group's theme. We started engaging in new and interesting mission projects and in discussions about the proclamation of God's justice for the oppressed (lsa 42). Our experiences have taught us that having a clear understanding of the church's mission sets an important foundation for Christian organizations seeking to be inclusive. Because our understanding of Christian mission includes the all-embracing love and grace of God, we felt we had a responsibility to become truly all-embracing of every person who walked into our meetings. We learned about the Reconciling Congregation Program for United Methodist churches in the spring of 1993 after a member of our organization chanced upon Holy Covenant Church, an RC in Chicago. That summer one member of our group interned with the national RCP office. He and I attended the RCP Convocation in Washington, D.C. In the fall when we returned to campus we quickly started working on a mission statement. For the first time we put onto paper all the ideals that we as Christians felt we ought to be struggling for. Among those ideals was a declaration to be reconciling. At one meeting we worked on the ' details of the wording of the document; at the next we adopted it. There was never any doubt whether our MSF group should become reconciling. As soon as we all learned about the program, we knew we ought to be part of it. Our immediate willingness to become reconciling is due almost solely to our early discussions about the purpose of MSF. Once we had in common a significant belief-that God's love is for all people-it became a simple matter for us to promote this belief. For ignorance, we teach knowledge; For hatred, we love; For oppression, we struggle for justice. We easily formed natural alliances with the lesbian and gay organization on campus, with whom we are now sponsoring joint projects. We are fostering a relationship between MSF and the university chaplain who has just completed a sabbatical on human sexuality and Christian experiences. Fellowship organizations like the MSF are one forum where members can more easily come to a common understanding of Christ's mission. This context of mission is where the discussions on becoming reconciling might beginwith Christ. During the process of becoming reconciling, our group came to a unified understanding of God's allinclusive love and God's call to be in ministry in every place where there is oppression. For ignorance, we teach knowledge; for hatred, we love; and for oppression, we struggle for justice. T Andrew Ulman is a senior at Illinois Wesleyan University where he studies Religion and Women's Studies. He is a candidate for ordained ministry in the United Methodist Church. Open Hands 22 ____________________________________________________________________________________________ _ ~~O~@j W@OlJ~ ~~~~~)f~W~)fW 1f~~(f)~~~1f0lJ~~ Assessing Your CAMPUS MINISTRY 1. Do members of your governing board support try with lesbigay persons (students, faculty, staff, ministrators, community residents) in your college If not, invite the governing board to begin the process developing such a ministry. 2. Do your staff members participate in ing and/or have experience with lesbigay 3. Do your mission statement, erature reflect a commitment gay persons? 4. Do you advertise your ll11UUU publications? S. Do you subscribe to concerns? 6. Do you maintain a cals, and other 7. Do you offer program~ sex, or the diversity 8. Do you offer programs the following areas: Scri",hh-a tian saints and leaders, world religions, mult rights, military service, 9. Do you include lesbigay joys and _ 10. Do you publish a list of incl clergy in the area? 11. Do you offer pastoral care and/or ~VUll')~l111~ for lesbigay individuals, couples, parents _12. Do you conduct holy unions or house blessings? _13. If you have a sanctuary, do you offer its use for gay ceremonies? Ifnot, do you offer referrals to sive congregations and clergy? _14. Do you offer care and advocacy for lesbigay who suffer discrimination, hate-crimes" lence, sexual abuse, or arrest under "sodomy" laws?, '$""'=-w'~-" _15. Do you use your prophetic voice to support lesbigay ' _ concerns in the community and church? _ 16. Do you regularly pray for your ministry with lesbigay persons and for their joys and concerns? urr~ Assessing Your CAMPUS 1. Does your college or university have a statement of nondiscrimination that includes lesbigay persons? 2. Does the institution try to live up to its statement or is it "only on paper"? 3. Has the institution ever studied the concerns of its lesmembers (students, faculty, staff, administrators)? some students, faculty, staff, or administrators openly or transgender? Are other mem"out" about their support of lesDo the groups talk? offer its employees and/or students about lesbigay concerns? (health clinic, police security, of lesbigay persons? offer care and advocacy for lesbifrom discrimination, hate-crimes, ? What are the grievance pro- programs, training, referrals, adt.. a~urces about lesbigay concerns? have a student union or student provides lesbigay support groups, sorrals, advocacy, and other resources? ution provide a full benefits and privithe families of lesbigay employees? the institution have a lesbigay academic studies department or program? Are lesbigay histories, issues, and themes included in other academic departments or programs? Does the library include lesbigay resources? the institution's policies, procedures, publications, forms use language and examples inclusive of lesbigay persons and concerns? Do photographs reflect the diversity of sexual orientations? 15. If the institution has coordinate campuses or graduate schools, do they provide safe and secure environments for lesbigay persons? Row to Become a Reconciling Campus Ministry. Resource Paper #6, RCp, 1994. Shoemaker, Steven. "How a Local Church-Campus Ministry is Trying to Overcome the Fear and Hatred of Homosexuals." Breaking the Silence: (h ercoming the Fear. Presbyterian Church (U.S.A.), 1985. .W erson, James, chair. In Every Classroom: The Report ofthe President's Select Committee for Lesbian and Gay Concerns. Rutgers, 1989. Breaking the Silence: Final Report ofthe Select Committee on Lesbian, Gay and Bisexual Concerns. University of Minnesota, 1993. 612/624-2855. Compiled by Lindsay L. Biddle Fall 1994 23 SusfainiTlfJ fhe Spirit: S'l rworsFiip Service ofCelebrafion Gathering Music A time for meditation will follow the call to at today's service. You will notice it is a bit unusual, and at a few points you will be asked to participate in non-customary ways. As you worship today, you will be involved in a congregational performance piece, in which together we will play out the process of reconciling in our lives. Call to Worship Leader: You are welcome here. People: Who do we mean when we say you? Do we mean you who were not welcome? Leader: You are welcome here. People: Where do we mean when we say here? Do we mean in our hearts or in this building? Leader: I am welcome here. People: I am welcome here. Leader: We are a people whole-and hurting. People: We are a people whole-and healing. PART I: DISUNION Meditation During the meditation, please turn and face out of the circle, to the wall. Think on your feeling ofisolation in this gathering ofbelievers. Hear the words ofPaul in this formation, then turn back to face in as you hear the introduction to the hymn. I Corinthians 12:14-21, 26-27, 29-31 Hymn: What Gift Can We Bring? No. 87, verses 1-3 United Methodist Hymnal After we have sung the first verse in our circle, please move to a seat as you continue to sing. PART II: REUNION Words of Welcome Children's Story Hymn: What Gift Can We Bring? No. 87, verse 4 Open Hands 24 Witness: Love Letters Several letters will be read. Their sources range from Paul ofTarsus to Alice Walker and other prophets in our midst today. They are letters about reunions and wholeness. They are also about brokenness, where reconciling is still a seed ofhope. They connect with each other only in the largest sense ofhuman experience. Hear them as a kaleidoscope, ifyou will. Silent Reflection PART III: COMMUNION oys and Concerns As we share our lives by bringing our joys and concerns to the body gathered, please share your own reflection on reconciling's shape and meaning in your life. Community Prayer Offerings Preparation for the Eucharist Leader: We are called to be reconciled because we once were whole and became broken. People: Our wholeness was terrifying. We broke ourselves because the little pieces are easier to see. Leader: We are called to be reconciled because we are called to be whole. People: Wholeness is terrifying. It's easier to break ourselves into us and them, inside and outside. Leader: The whole and living circle of love is a terrifying thing. People: It is our beginning. Passing the Peace As we pass peace to each other with a kiss or a hug or a poke or a nudge or a wink or a raising of our hands, let us know we embody in this action the whole and living circle oflove. Become a symbol ofthis love by moving into a circle in the center ofthe sanctuary, around the table with the elements-it's okay ifthe circle is two or three people deep. We will share the eucharist in this formation. Eucharist-sharing a meal [Print directions for your church.] Closing Hymn: The Gift of Love No. 408, verses 1 and 2 United Methodist Hymnal This service ofworship was originally created by Cindy Peterson, Martha Rogers, and Thew Elliott, with the help of Chip Aldridge, Mitchell Bond, and Mary Kraus, pastor, for the 7th anniversary of Dumbarton United Methodist Church (Washington, DC) becoming a Reconciling Congregation. Directions: If your sanctuary will accommodate it, move pews or chairs into a circle, semicircle, or some arrangement other than straight rows and place your worship table in the center. Ifnot, devise another way for the congregation to "turn their backs II in the Meditation time Substitute "open and affirming" or "more light" etc. if your ministry is not United Methodist. The hymn "What Gift Can We Bring" is by Jane Marshall, 1982. The hymn "The Gift of Love" (based on 1 Cor 13:1-3) is by Hal Hopson, 1972. Both hymns are copyrighted by Hope Publishing Company. Fall 1994 25 o On Pain, Anger, Joy, and Dis-Grace Do you hear the pain and compromise in the stories between these covers? Do you hear the unnamed anger that threatens to drain the energy and creativity of students, pastors, and campus ministers alike? Do you hear the steady pulse of the deep faith in God's unconditional love and steadfastness in ministry in one writer after another? Do you hear the cries of those students and ministers who have been dis-graced? Do you hear how some are cut off from channels of the grace of God that others take for granted? Editing this issue of Open Hands has carried me from pain, to anger, to admiration and hope, to dis-grace-and back again. I could feel the pain oozing off the manuscript pages as I worked with these articles. It was harder to get in touch with the anger that seemed tightly capped beneath the pain: anger at the church's refusal to confess its sins; anger at the church's inability to ask forgiveness of countless numbers of its own that the church has sinned against; anger at the church's focus on lithe homosexuality issue" or "right doctrine" or "church polity" rather than on the cries for love, acceptance, and support coming from God's children. And the sense of "dis-grace"? Well, it's there too, peering forlornly through the hopefulness of students and the steadfast outreach of the ministers. Every time I edit an issue of this magazine I hear and feel the pulse of that unnamed, painful anger. This time the pulsing beat is louder. Perhaps it is because the church-our beloved church-is messing with our children, with God's children, with our hopes for the future. How can we the church continue to stand by and let ignorant and uncaring landlords kick out yet more Jonathans who sit in a heap of their belongings on a street curb wailing, IIAll I want is to be left alone ... Why do they say such awful things about me?" (p. 18) I say "we the church" because I believe that until our voices and our power is great enough to end the disgrace of the church that leads to the dis-grace of God's lesbigay people, we all must group ourselves with that larger institution and its sin-even as we individually and collectively work to confront it. So I ask my questions of myself and of you: How can we the church sit silently by while another group of teenagers has entered college dorms, knowing they must be on their guard constantly lest someone find out they are queer and proceed to harass or bash them? (p. 11) How can we the church just say "too bad" when a campus minister confesses he did not speak out against the fundamentalist student who told gay students "You are condemned. AIDS is your judgment. Either repent or die."? (p. 7) How can we the church not repent of our sin of heterosexism? of our fear of taking a stand? of our overconcern not to "split the church" and our under-concern with the painful realities of God's gay, lesbian, bisexual, and transsexual children? (p. 9) Where is the loud indignation from the church when fearful college, university, or seminary presidents refuse to allow gay, lesbian, bisexual support groups or AIDS conferences or gay-positive courses or speakers on campus? Where is the universal calling of our leaders to be in ministry with all God's children? (p. 22) Where is the shout from the church of "enough" when gifted faculty, staff, and campus ministers lose their jobs for speaking out on behalf of God's gay, lesbian, bisexual, and transsexual college children? (p. 7) Positive examples of joy and connection and s'upport are also expressed in this issue. Each example drew a cheer of joy from me, a whisper of thanks, and a fervent prayer to God to sustain those courageous students staff, faculty, and clergy who birthed the successful ministries. Positive, successful ministries with God's queer children abound. Thank God! Still the pain exists and the anger pulses underneath. I keep wondering when we as the church at large will finally shout IIenough Jonathans wailing on the curb, enough Erics who need 'gaydar' to live safely, enough invisible lesbian partners of faculty without partner benefits, enough self-righteous fundamentalists, enough timid presidents and trustees, enough campus ministers fearful of losing financial support and their ever-diminishing flocks, enough students disillusioned with a narrow-minded, heterosexist church, enough gifted leaders sacked for speaking out. When will it be time to end the disgrace of our church? When will it be time to end the dis-grace of God's queer children and those who love and support and minister to and with them? We haven't reached that critical mass yet-but every welcoming church and every welcoming campus ministry helps us on our way! Every time we the church stand up and firmly support the creation of "circles of friends" and /lopen door ministries" and "At the Table Projects" on campuses, we help dispel a little more of that feeling of dis-grace. ..-n(~~ ()s.{),~ Open Hands 26 & Letters hUTches To Ministries On "'zpus ministries! In the United States since e students are in almost every church. The rise community college movement and the focus on contLnuin,.; education in business and industry have meant that ople in most congregations are involved in post-high education. Some Sunday ask your congregation to IIraise and if in the last twelve months you have taken at least niyersity or college course." Ask IIHow many have taken inuing education seminar or workshop in the last twelve ·hsr Probably 10 to 20 percent of adults will raise their to one of these questions . . e same process of ministry applies whether churches are sed on welcoming lesbigay folks or on ministry with stu"' of all types. This process involves four steps: commit, "ify, listen, and respond. At least a portion of the congre.~n needs to be committed to linking with students. This "p then needs to reach out in a non-threatening, welcom..:ay to those identified as involved in higher education. ents' needs will vary tremendously, so listening carefully ..al to the process of linking a local congregation with stuts on campus. From loneliness to over-involvement, from oal-induced poverty to being seduced by college consum'sm, from looking-for-a-partner to maintaining a relationip, from questioning all faith commitments to being vulerable to cults-all can be issues to which the local Christian mmunity may need to respond. Since Christian congregations near campuses range from mophobic to openly affirming of lesbigay students, some urches choose to be more public in their welcoming of lesigay students, regularly printing in church bulletins and ads eir welcome and disagreement with national, denomina. onal, homophobic policies. These more formal and public ponses will be viewed positively by lesbigay students who e searching for a church home. The people who are the problem-solving, contributing, welcoming leaders of society and church tomorrow are today's students. Identifying strategies to link with them are worthy of imagination and effort by Christian churches. Steven Shoemaker is Co-pastor ofMcKinley Presbyterian Church and Director of the McKinley Foundation (a church-based campus ministry) in Campaign, Illinois. Fall 1994 About Transgendered Persons Dear Mr. Bowman: Thank you for your letter describing Open Hands. It is a program that is long overdue. In your letter you state: IIMillions of lesbian, gay, and bisexual persons, and their families and friends, won't go away." How much better this would have read if it had said: IIMillions of lesbian, gay, bisexual, and transgenderedpersons, and their families and friends, won't go away." The transgendered are part of God's family, and the first to be excluded by both the heterosexual and homosexual communities. During Operation Desert Storm, many of our gay and lesbian brothers and sisters were sent to the front, their administrative discharges put on hold. A small group of transgendered people were recalled to active duty (having been previously discharged) and sent to the front. Yet, they are never mentioned. Likewise, when the subject of reconciliation comes up in the churches, the transgendered are never mentioned. If we are going to heal our world, we cannot allow any of God's children to be excluded. Sr. Mary Elizabeth, SSE, San Juan Capistrano, CA About our Magazine Dear Sir: THANK YOU, THANK YOU for sending me Vol. 9, No. 4 [Reaching Out Boldly: Evangelism with a Welcoming Flavor] of your new, very much improved Open Hands magazine! I thor0ughly ENJOYED it. You improved it 100 percent. Count me in on a year's subscription. You've won me over . PS. Please send one back copy to [a friend]. Invite him to subscribe too . Donna Walthour, Leechburg, PA About Invisibility ofOld Gays/Lesbians Dear Mark: ...For some time I have had a concern that the gay/lesbian media have failed to respond to the existence of older gay/ lesbian persons in our community. Rarely if ever do we see an article on our activities, our contributions to the SOciety in which we live... I recently received a copy of Open Hands, looked for articles about older folks, and found none. I did find a statement under the title IIMarketing the Gospel." [Reaching Out Boldly: Evangelism with a WelcomingFlavor, Spring 1994] Again, we are cast aside as very closeted. Many are. However, the statement that this can only change through their initiative seems to me to be the church's easy way out... When I pick up a gay publication, I rarely ever see any articles on accomplishments of older gay persons ... Many of us are out there doing our work, sharing our lives and our faith that God truly loves us just as we are ... Anyone reading this letter might say I have a bruised ego. Not so! I am indeed fortunate that I am able to take risks for my faith and who lam.. .1 am fully aware there are gaps between generations-different ideas and thoughts. However, I only pray that those gaps do not become a road block for mutual respect and love for one another... Ted Christman, Minneapolis, MN 27 CAMPUS MINISTRY: BASIC REFERENCES Boston Lesbian Psychologies Collective, ed. Lesbian Psychologies: Explorations & Challenges. Chicago: University of Illinois Press, 1987. Explores a variety of identity issues for lesbians. Isay, Richard A. Being Homosexual: Gay Men and their Development. New York: Aronson, 1989. Challenges traditional psychoanalytic attitudes and practices; defines a "normal" path of psychological development. Reconciling Congregation Program. Reconciling Campus Ministries, Resource Paper #6. Chicago: Reconciling Congregation Program, 1994. 312/736-5526. Looks at the "why" and "how" of becoming welcoming. Sherrill, Jan-Mitchell and Craig A. Hardesty. The Gay, Lesbian and Bisexual Students' Guide to Colleges, Universities and Graduate Schools. New York: New York University Press, 1994. Evaluates the campus climate. Weinberg, Martin S., ColinJ. Williams, and Douglas W. Pryor. Dual Attraction: Understanding Bisexuality. New York: Oxford University, 1994. Adds a much-needed chapter to the basic work of Kinsey and Masters and Johnson. Wrathall, John. At the table: A Campus Ministry-Based Anti-Homophobia Project. United Ministries in Higher Education, 1994. 331 17th Avenue, SE, Minneapolis, MN 55414. $10. A pilot campus project. Lots of resources. VIDEOS And the Band Played On. HBO, 1994. Provides a history of the AIDS epidemic in the United States. Last Call at Maud's. Water Bearer Films, 1993. A 77-minute documentary on lesbian social history. McNaught, Brian. On Being Gay. TRB Productions, 1986. An 80minute video best viewed in two 40-minute settings. Office of Television & Radio. A Little Respect: Gay Men, Lesbians and Bisex~als on Campus. Rutgers, 1990. Conversations with students about the gay community. SPIRITUAL EMPOWERMENT Board of Discipleship, UMC. Spirituality for AIDS Ministries. alive now! Oan/Feb 1993). Nashville: Upper Room, 1993. Stories, prayers, poems. Butler, Becky. Ceremonies ofthe Heart: Celebrating Lesbian Unions. Seattle: The Seal Press, 1990. Twenty-seven lesbian couples' rituals, publicly affirming their love. Comstock, Gary David. Gay Theology without Apology. New York: The Pilgrim Press, 1993. Critically assesses Christian scripture, tradition, and the practice of the church. Fortunato, John. Embracing the Exile: Healing Journeys of Gay Christians. San Francisco: Harper & Row, 1985. Offers hope and encouragement for lesbigay Christians. Glaser, Chris. The Word is Out! The Bible Reclaimed for Lesbians and Gay Men. San Francisco: Harper, 1994. Devotional readings integrating faith and sexuality. Heyward, Carter. Touching our Strength: The Erotic as Power and the Love ofGod. San Francisco: Harper & Row, 1989. Experiential sexual theology fusing love/justice. More Light Churches Network. More Light Prayers. More Light Update. Annual January issue. P.O. Box 38, New BrunSwick, NJ 089030038. Collections of prayers. Reconciling Congregation Program. Celebrating the Inclusive ,God: Worship in the Welcoming Community. Open Hands 9 (Winter 1994). Issue on worship, liturgies, resources. Stuart, Elizabeth. Daring to Speak Love's Name: A Gay and lesbian Prayer Book. London: Hamish Hamilton, 1992. Combines practical help with inspirational psalms/prayers for the worshipping community. Walker, Alice. "Beauty: When the Other Dancer is the Self," In Search ofour Mother's Gardens. Orlando: Harcourt Brace & Company, 1983, pp. 361-370. Explores feelings of being different which all people experience in some form. TEXTS FOR CLASSROOM LECTURERS Boswell, John. Christianity, Social Tolerance, and Homosexuality: Gay People in Western Europe from the Beginning ofthe Christian Era to the Fourteenth Century. Chicago: University of Chicago Press, 1980. Historical research which challenges the church's past relationship to its gay members. See also his Same-Sex Unions in Premodern Europe. Villard Books, 1994. Crumpacker, Laurie and Eleanor M. Vander Haegen. Integrating the Curriculum: Teaching about Lesbians and Homophobia. Wellesley College, Center for Research on Women, 1984. A study of curriculum changes. Duberman, Martin, Martha Vicinus, and George Chauncey, Jr. Hidden from History: Reclaiming the Gay & Lesbian Past. New York: Meridian Book, 1989. Brings together vital scholarly studies on lesbian and gay history. Goldberg, Jonathan. Reclaiming Sodom. New York: Routledge, 1994. A significant and controversial contribution on sexuality and gender in our culture. Harbeck, Karen M., ed. Coming Out of the Classroom Closet: Gay and Lesbian Students, Teachers and Curricula. New York: Harrington Park Press, 1992. For all educators trying to confront homophobia/heterosexism in education. Marcus, Eric. Is It a Choice? Answers to 300 ofthe Most Frequently Asked Questions about Gays and Lesbians. San Francisco: Harper, 1993. An honest, compassionate, and comprehensive resource on lesbian and gay culture. Compiled by Laura Lee Wilson Open Hands 28 ------------------------------------------------------------------------------------------~~----~ elcoming Movement congregations which have joined our o\'ement in recent months, "'Y...-Y...'Y.IJ ....................... OPEN --D-L M!t~M!~.~ ~ "'Y...-Y...'Y.IJ ....................... OPEN AND AFFIRMING "rst Congregational UCC ianapolis, Indiana Although situated in an upper middle class area, this conegation of 400 is committed to ministry with the whole city ot Indianapolis. With its interim pastor, it is working on re..ewal of that mission. There is great excitement about new possibilities, including widening opportunities for lay particiation and further developing the Christian education pro- am. The church wants its /laNA attitude" to be known in the city and continues to explore how it can be more op~n and affirming to a wide range of people. First Congregational UCC Greenfield, Massachusetts The 250 members of this rural/suburban church in western ,.fassachusetts are engaged in a process of redefinition and diseO\'ery as they search for a new pastor. This fall they look for, ard to welcoming the area's UCCJust Peace Fellowship which rt~f"eld, Minnesota 'n be ably hosted by their energetic women's fellowship. Mntense time of aNA study and decision making, they "n their aNA commitment with the goal of inerstanding about what it can mean in the life of First VCC a small college town church of 400, just completed major renovation of its old building, the first such changes and additions in eighty years! The project included restoration of a wonderful, historic pipe organ. As part of its active mission program and ONA commitment, the church is working with a community group to arrange "safe space" at the church for lesbigay teens to meet and talk. At the all-church retreat in November, the congregation will continue discussion about what it means to be an inclusive community. It will also soon begin a study of the new UCC sexuality curriculum. WELCOMING CHURCH LISTS AVAILABLE The complete ecumenical list of welcoming churches is printed in the winter issue of Open Hands each year. For a more up-to-date list of your particular denomination, contact the appropriate program listed on p. 3 or p. 32. Mira Vista UCC EI Cerrito, California Diverse in race, sexual orientation, and theological perspective, this East Bay congregation of 120 members is experiencing exciting transition as many young people are becoming part of its active life. Its strong local mission program includes a winter shelter for homeless women and children. The church understands being a NA as IIa continuing journey" which includes discovering new ways to reach out to the gay/lesbian community and exploring wider issues of inclusiveness. Church members participated in San Francisco's Gay Pride Parade as part of the 100-member, ecumenical "welcoming churches" contingent. United Church of Christ New Brighton, Minnesota Located on the outskirts of the Twin Cities, this 400-member suburban church supports numerous missions in the local area and beyond. In 1993, they were involved in a Habitat for Humanity home-building project in Mississippi. Their aNA study was part of a strong adult education program, On October 11, National Coming Out Day, they were part of /lComing Out: A Celebration of Faith Communities," an interfaith event. Wild Rose UCC Evergreen, Colorado Diverse in faith backgrounds, sexual orientations, and lifestyles, this tiny congregation in the foothills west of Denver meets in the local Senior Center. Right after voting to be a NA, the congregation rejoiced in recommending one of its openly gay members for /lIn-Care" status for ordination. The church has just taken the /I frightening but exciting step" of moving from a full-time to a part-time pastorate. With lay and clergy members now taking on new responSibilities, the congregation is evaluating its place in the community and looking at growth strategies. They ask prayers of support as they move boldly into the future, Fall 1994 29 First UMC Portland, Oregon This l,OOO-member downtown congregation, celebrating its lS0th anniversary in 1998, is well-known for its participation in social justice issues. They hire interns to work for community social services agencies, offer a homeless shelter, employ an outreach coordinator, and' created an AIDS Memorial Quilt panel in memory of their pastor who died of AIDS. They hosted 72,000 visitors to the International Anne Frank Exhibit on Diversity in 1992 when a ballot measure against gays and lesbians was dividing the state. First UMC joined the Reconciling Congregation movement one year after a vote to welcome people of all sexual orientations. After studying for two-and-a-half years, a Reconciling Task Force recommended the positive vote to the congregation and led a series of six classes on three occasions, followed by two town hall meetings. A Church and Sexuality Committee helps the church choose appropriate actions in affirmation, education, and outreach. Ravenna UMC Seattle, Washington Ravenna UMC is a small congregation in an urban, professional neighborhood near the University of Washington campus. This congregation with a "strong neighborhood feeling" has an active music ministry and children's ministries. While its neighborhood includes many lesbian and gay persons, Ravenna realized that becoming an RC was also an important concern for heterosexual persons and families in the community. Walnut Creek UMC Walnut Creek, California Walnut Creek UMC is an 800-member, suburban church with progressive traditions in largely conservative Contra Costa County. This church has a highly active and strong lay leadership, including many professional persons. The congregation's willingness to experiment is evidenced by its current plan to develop an alternative worship experience. The congregation is active in SHARE, an ecumenical group which collects and distributes food and financial support for persons in need. Walnut Creek recently became involved in "Our Neighbors," a program to resettle homeless families. The congregation began learning about social justice for lesbian and gay persons eight years ago with a series of educational forums. They began seriously considering becoming an RC in 1992, culminating in a vote this past June. UM Community of Hope Tulsa, Oklahoma The Community of Hope was organized in the summer of 1993 as a "shalom base community." Now, a year later, over 100 persons are participating. The community offers Volunteers in Mission work teams, Affirming Diversity focus groups, a care team for persons with HIV / AIDS, and projects in response to domestic violence and homelessness. Believing that these ministries are grounded in a deep spirituality, Community of Hope also offers regular Bible study, support groups, and special workshops. Founded as an intentionally multicultural and inclusive community, Community of Hope's plan from its inception was to become an RC. James Preston is Rep Outreach Staff James Preston began in October as full-time outreach staff for the Reconciling Congregation Program in the Chicago office. An elder in the Northwest Texas Conference, James has served churches in Lubbock and Amarillo. He also served as Conference Youth Coordinator. James brings skills in Christian education, congregational enablement, liturgy, and public speaking to the RCP, as well as an abundance of energy and enthusiasm. James's work will focus on cultivating new Reconciling Congregations. He also will provide support to Reconciling Campus Ministries and the Reconciling Pastors' Action Network. Although James will spend much time traveling on behalf of the RCp, he enjoys your words of welcome when you call or write to the office. Ecumenical Welcoming Movement Surpasses 400 Our ecumenical movement of churches that welcome all persons regardless of sexual orientation is now growing at the rate of one new congregation per week and totals over 400 mainline congregations. This accomplishment was celebrated during the September 24-25 meeting of the leaders of the "welcoming church" programs in Chicago. The leaders of the More Light (Presbyterian), Open and Affirming (United Church of Christ), Reconciled in Christ (Lutheran), Reconciling (United Methodist), and Supportive (Brethren/Mennonite) church programs also announced January 29, 1995, as "Ecumenical Welcoming Sunday." Welcoming congregations in all denominations are encouraged to celebrate their inclusive, reconciling ministries with lesbian, gay, and bisexual persons on that Sunday as a statement of solidarity with each other. The leaders also shared plans and resources in their respective programs and discussed ways of supporting each other. This is the fourth annual meeting of these program leaders. The Open Hands Editorial Advisory Committee met in conjunction with the welcoming program leaders. Committee members reported continued praise received from readers since the magaZine became ecumenical in January 1993. This is evidenced by the growth in paid subscribers from 1,700 to 2,400 during this period. The advisory committee planned themes for upcoming issues of Open Hands (see box on next page). Open Hands 30 UMC Lesbian/Gay/Bisexual Clergy The Reconciling Congregation Program is facilitating a January retreat for United Methodist lesbianlgay/bisexual Central Jurisdiction. 'r,ethren Produce New Video ~-~onn"'n ito~IB. t: Lesbian and Gay Mennonites and Brethuc the Journey is a 39-minute video portraying the c~ lesbian, gay, and bisexual Mennonites and Brethren ion to their experience with the Church. It provides a for dialogue on how the church weaves its Anabaptist ;' of nonconformity and its call to do justice with the emporary realities of the divisiveness surrounding homoality. The video and a brief study guide are available for from the Brethren/Mennonite Council for Lesbian and a:: Concerns, P.O. Box 6300, Minneapolis, MN 55406-0300. CP Releases Study on Effects of ecoming RC \ V ill my congregation lose members and funds if we start reconciling process?" The answer to that question is an emphatic "NO," according to a statistical study done this sumer. Moreover, in a national church that is declining in membership, the ability to retain members is even more signifi- TIle study, commissioned by the Reconciling Congregation os!ram, analyzed fourteen years of data on membership, Sound ror th~ Promis~dLand FOURTH NATIONAL CONVOCATION OF RECONCILING CONGREGATIONS JULY 13-16, 1995 Augsburg College, Minneapolis, Minnesota Youth/Student Rally on July 13, preceding regular Convocation More details to come. worship attendance, church school attendance, and total budget for the fifty-two churches that became Reconciling Congregations (RCs) before 1991. A four-year span covering two years before and two years after a congregation's decision was given particular attention, as these are the most potentially volatile years in the RC process. Results show that some RCs gained in numbers and others lost over these four years. Overall, however, RCs averaged no statistically significant change in membership, worship attendance, and church school attendance over this period. Results also show an increase in total budgets of RCs, but, on average, this increase was the same as other churches in their districts. Responses to a survey about the reconciling process sent to pastors of the fi fty-two RCs was also analyzed. When examined in conjunction with the statistical data, a picture of a dynamic movement emerges. The study was done by Chad Heilig, graduate student in statistics and member of Trinity UMC (Berkeley, California) and Kristin Stoneking, student at Garrett-Evangelical Theological Seminary. A copy of the final study report can be obtained from the Reconciling Congregation Program office. u 1995 1995 FALL If you would like to \\Trite an article, contact Fall 1994 31 How Does a Campus Ministry Become Part of the Welcoming Movement? Although campus ministries have traditionally been safe and open places where students could explore questions of faith, identity, and life in general, often it is not apparent that campus ministries are open to gay, lesbian, and bisexual students who may be experiencing intense dissonance between their sexual and spiritual identities. Therefore, some campus ministries are publicly declaring themselves to be open and welcoming by joining the welcoming church movement in their denomination. Contact the person or office below if your group is interested. National Contact Persons More Light Churches Network (Presbyterian) William Capel, 123R West Church Street, Champaign, IL 61820 217/355-9825 Open & Affirming Churches (Disciples) Allen Harris, 1010 Park Avenue, New York, NY 10028 212/ 288-3246 Open and Affirming Churches (United Church of Christ) Ann B. Day, P.O. Box 403, Holden, MA 01520 508/856-9316 Reconciled in Christ Churches (Lutheran, ELCA) Judy Bond, 1722 HOllinwood Drive, Alexandria, VA 22307 703/768-4915 Reconciling Congregation Program (United Methodist) James Preston, 3801 N. Keeler Avenue, Chicago, IL 60641 312/736-5526 Supportive Congregations (Brethren/Mennonite) P.O. Box 6300, Minneapolis, MN 55406 Welcoming & Affirming Baptists P.O. Box 2596, Attleboro Falls, MA 02763 Please send me _ copies of Still on the Journey @ $15 (5 or more copies @ $10). NAME ADDRESS _______________________ CITY/STATE/ZIP _ ________ o Enclosed is payment of $___ OR ADD $3 for shipping. Send order to: Reconciling Congregation Program 3801 N. Keeler Avenue, Chicago, IL 60641 312/736-5526 Fax: 312/736-5475 DAYTIME PHONE (_) ____ ____ CHURCH _______________________ o Charge to my VISA or Mastercard # -------------------------------Expiration ---1_ Signature ______________ Open Hands 32 Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Open Hands Vol 10 No 2 - Campus Ministries with Sexual Minorities https://www.exhibits.lgbtran.org/files/original/1f0f7774fe4211299e9e535222085aac.pdf 6bb8f984755bbfeb07b11d2ea307797e Issue An issue of a recurring publication. Volume Number The volume number of the issue 10 Issue Number The number of the issue (within a volume) 3 Publication Year The year the issue was published 1995 Publication Date The date the issue was published Winter Text Any textual data included in the document -More Light CllUrc1les Network Open and Affirming Program Reconciled in Christ Program Reconciling Congregation Program Church & Military: Twins? Barriers to Inclusivity Personal Realities Healing Challenges 4 Open Hands is a resource for congregations and individuals seeking to be in ministry with lesbian, bisexual, and gay persons. Each issue focuses on a specific area of concern within the church. Open Hands is published quarterly by the Reconciling Congregation Program, Inc. (United Methodist) in conjunction with More Lig~t Churches Network (Presbyterian), Open and Affirming (United Church of Christ), and Reconciled in Christ (Lutheran) Programs. Each of these programs is a national network of local churches that publicly affirm their ministry with the whole family of God and welcome lesbian and gay persons and their families into their community of faith. These four programs -along with Open and Affirming (Disciples of Christ), Welcoming (Unitarian Universalist), Supportive Congregations (Brethren/ Mennonite), and Welcoming and Affirming (American Baptist) programs-offer hope that the church can be a reconciled community. Open Hands is published quarterly. Subscription is $16 for four issues ($20 outside the U.S.). Single copies and back issues are $5. Quantities of 10 or more, $3 each. Subscriptions, letters to the editor, manuscripts, requests for advertising rates, and other correspondence should be sent to: Open Hands 3801 N. Keeler Avenue Chicago, IL 60641 Phone: 312 / 736-5526 Fax: 312/ 736-5475 Member, The Associated Church Press © 1995 Reconciling Congregation Program, Inc. Open Hands is a registered trademark. ISSN 0888-8833 @ Printed on recycled paper. Resources for Ministries Affirming the Diversity ofHuman Sexuality Winter 1995 CHURCH BEHIND US Focus on Puzzles and Journeys JUDY BOND Three puzzles inform our church journey. "Don't Ask-Don't Tell" MARK BOWMAN Uncanny parallels emerge between church and military. ~ Will Churches Take Next Steps? JEFFREY PULLING Six barriers-and six steps-to full lesjbijgay inclusivity. CHURCH AROUND US Somebody Throw Me a Lifeline 8 JAN GRIESINGER Spiritual drowning occurs in Ohio . "It Could Have Been a Church!" 9 LISA LARGES Two anecdotes identify church realities. ' J'l>urney Out of Half-Truth 10 « PH IL KNUTSON A closet door is opened with an Epiphany letter. Phil's Family Responds Another closet door is opened. 12 'And No One Will Snatch Them Qui ~fMY Hand "BARBARA tUNDBLAD We A memorial sermon for Phil explores the Go Shepherc{ image. Youth at the Forefront BOB G IBELING Youth lead the way to inclusivity. Gay Pastoral Team" in Seattle 1S KIMBERLY GRIFFIN A gay male couple is called 0 se'" c a church. 2 Open Hands 5 6 Church on a Journey toward Sexual Inclusivity I""" ---____,,-,-___ ___ --.,;y-~._.---.---_____. -__-_--.-.. .. -...-__.---;:;,.....-. ----_----.--_---_.-,::;::-.~ ----..... . _ ~ =_----...------.... _.~='%__ ~ ~ ~,--.--ooo<" --.-. CHURCH AHEAD OF US Healing Broken Institutions 16 GEORGE D. MCCLArN Seven healing steps a~f! offered for our so.Cial action ministrY: , Turning Walls into Arches 18 JEANNE KNEPPER Here is a new metaphor for inclusive ministry and social change work. Healing Broken People KENNETH H. ORTH We are called to heal the damage of unhealthy shame. 19 To Be a Church Again 20 'JACK HOFFMEISTER TJl€ Stonewall and sexual revolutions caN for the church to raise a new sexual moral standard. Give a Cheer for our Evangelical Brothers and Sisters 22 TOM GRIFFITH Evangelicals are finally being honest. Now it is our turn. Ecumenical Challenges Ahead 23 ALICE O'DONOVAN The struggle continues to open the doors of the National Council of Churches to the UFMCC. SUSTAINING THE SPIRIT For the Sake qf"lHealing 24 CHERYL D. HAR,RELL V@ A responsive cpnfession and interqctive assurance mJflht form the core of a healing,:rituaj f or.xour shuroH: ONE MORE WORD 26 WHAT DO YOU THINK? 27 MOVEMENT NEWS 28 WELCOMING CHURCH LIST 30 -. Editorial Advisory Committee Peg Beissert, Rolling Hills Est., CA Lindsay Biddle, Minneapolis, MN Ann Marie Coleman, Chicago, IL Dan Hooper, Los Angeles, CA Derrick Kikuchi, Daly City, CA Samuel E. Loliger, Buffalo, NY Dick Poole, Oak Forest, IL Caroline Presnell, Evanston, IL Irma C. Romero, Chicago, IL Paul Santillan, Chicago, IL Martha Scott, Chicago, IL Stuart Wright, Chicago, IL r.............~ "'''.''.''''' OPEN --a-! t!~! r......~...~ "'''.''.''''' Program Coordinators Mark Bowman '.' Reconciling Congregation Program, Inc. 3801 N. Keeler Avenue Chicago, IL 60641 312/736-5526 Ann B. Day Open and Affirming Program P.O. Box 403 Holden, MA 01520 508/856-9316 Judy Bond o Reconciled in Christ Program 1722 Hollinwood Drive "· Alexandria, VA 22307 703/768-4915 William Capel t.. More Light Churches Network 123R West Church Street Champaign, IL 61820-3510 217/355-9825 Publisher Mark Bowman Open Hands Editor Mary Jo Osterman Layout I Graphics I Typesetting In Print -Jan Graves 3 Winter 1995 • By Judy Bond Reconciled in Christ Coordinator, LC/NA HOW do v:e talk about the ~hur~h on a Journey engagIng In change? As a Lutheran baptized in infancy, I "teethed" on the big change-the Reformation. However, today I look for clues of re-formation in our denominations. It seems we have three church jigsaw puzzles stored in the same box-tradition, reformation, and transformation-and our mission (should we choose to accept it) is to sort out the pieces to assemble the puzzles. The pictures will reveal what we envision, hope for, or try to avoid in the future. Tradition The passing down of elements of a religious body from generation to generation. One puzzle-making dilemma is whether or not our faith communities are ready to reexamine traditions. In my first college course in Old Testament, the professor challenged us to reexamine our "Sunday School" understandings of Scripture. Some of us survived by accepting the invitation to be curious, to revisit earlier learnings, and to examine the familiar from a new perspective. Others walked away muttering "blasphemy." Still others wouldn't pursue the questions, fearful of ending up with gaping holes in their faith. Another problem is that the tradition pieces of the puzzle may seem to link together quickly. We must be careful not to force pieces into place. When Bishop John Shelby Spong was asked about his motivation for writing, he answered that his children encouraged him when they asked, "Dad, why is the church continuing to give us the same answers to questions we no longer ask?" I believe our welcoming movement is articulating some of the new questions. We have to be ready to look at our traditions. Reformation The improving of something by alteration correction of error, or removal of defects; the abolishing ofabuse. Many of our denominations have engaged in ongoing study of same gender unions and ordination ofopenly gay and lesbian persons in relationshipswithout resolution. This is one puzzle that defies easy assembly. Our churches are engaged in the abuse of disowning the spiritual gifts of the les/bi/gay community. We are not moving quickly to correct that abuse. For example, in November 1991 in the Evangelical Lutheran Church in America, a study document titled Human Sexuality and the Christian Faith: A Lutheran Perspective was distributed for study, reflection, and comment. The overwhelmingly negative response resulted in a rewritten document titled Human Sexuality: Working Draft-A Possible Social Statement of the E.L. c.A. with Accompanying Documents. The shift in perspective was distinct! Many church people were not ready to reexamine tradition or to look for new answers to new questions. They took the puzzles apart and mixed up the pieces again. Transformation The drastic changing ofthe nature, form, function, or appearance ofsomething. The transforming border of our church puzzle is becoming visible. \Are see it in the increasing numbers of congregations who are adopting affirmations of welcome after meeting resistance and conflict in their first attempts. We see it in the new worship resources created by our les/bi/gay community in the openness to discuss issues of justice, and as individuals network in new and prophetic ways. As the pictures of our three puzzles emerge, we see that they really are one big puzzle being assembled by three dynamic and interlocking processes: reexamination of our traditions, reformation of our non-inclusive and abusive ways, and transformation of our creative edges. As we engage in these processes, the journey continues. T Open Hands 4 ClCIDON~T A DON~T TtLL~~ By Mark Bowman od and U.S. military service were both worshipped in my hometown church when I visited last Memorial Day. Memories of my youth flooded back: some of my most heated clashes about the ethics of the Vietnam War had occurred in that church. I sat pondering the seemingly inextricable link between many churches and the military. Why is the U.S. flag so often displayed within our sacred space? Why do so many Christians assume that all U.S. military action is ordained by God? Why is military service so often viewed as a supreme form of Christian service? My conclusion-to my chagrin-was that church and military playa common role in our society. They are the two key institutions for preserving U.S. social order. Both are expected to instill society's values into the hearts and minds of emerging American adults. Both are expected to mold nonconformists into socially acceptable persons. Both are steeped in tradition and slow to change. My conclusion was confirmed as I later read Randy Shilts's Conduct Unbecoming: Gays and Lesbians in the U.S. Military.l Parallels between the experiences of les/bi/gay persons in the military and in the church are uncanny. We can draw valuable insights for our work in the church from Shilts's investigation into the military. What Military and Church Do bservations we can make from Shilts's stories about how the military has dealt with lesbians and gay men are also generally true for the church: 1. The highest priority of the institution is self-preservation, well above concern for the individual member. Individuals are subjected to persecution, even Winter 1995 loss of life, for the sake of preserving the institution. 2. The institution is more concerned with maintaining the perception that gay men and lesbians are expelled than with acknowledging the reality of their presence. Everyone knows gay men and lesbians are present. No one seems interested in ferreting out the many who exist quietly. However, institutional leaders do publicly pronounce the policy banning gay men and lesbians and pursue high-profile cases to expel them. 3. When the institution perceives itself to be threatened by gay men and lesbians, it will go to extreme lengths, even illegal actions, to protect itself. Thus arise undercover surveillances, illegal searches and seizures, and threats of recrimination and blackmail. 4. The institution's policy on gay men and lesbians has deep roots in the institution's culture and cannot be supported by logic. Successive rationales for excluding lesbians and gay men have been proven false, only to be replaced by new ones. S. Even though many institutionalleaders express their personal disagreement with the discriminatory policy, they enforce it in their actions. Leaders wring their hands and perceive no choice but to "follow the rules." How Gay Men and Lesbians React The ways gay men and lesbians react within the military are also hauntingly familiar to us in the church: 1. Gay men and lesbians often undergo great personal sacrifice in order to serve the institution. Their deep love for the institution allows them to endure much pain and suffering. 2. Gay men and lesbians strive to excel within the institution, believing their valued service will prevent their eventual expUlsion. However, they learn that the institution has no qualms about discarding even its most highly regarded members. 3. When confronted with threats of exposure, most gay men and lesbians withdraw from the institution quietly. Most do not challenge the institution or even request due process. Parallels in church and military: Replace "institution" with "military." Then replace it with "church." What do you think? 4. Les/bi/gay political leaders ignore the plight of gay men and lesbians within the institution until it becomes politically expedient to focus on them. Politicalleaders' skepticism about why gay men and lesbians choose to serve a homophobic institution is only overcome by the possibility of using their struggle with such an institution to further the larger les/bi/gay political movement. Future Directions Observations about the military inform not only our understanding and analysis of the current situation of gay men and lesbians in the church but also future directions: 1. As change in the institution's policy appears to be imminent, the institution enforces the ban with even greater vigor. We can expect that conflict and resistance to change will escalate as the discriminatory policies of the institution begin to crumble. 2. Gay men and lesbians seeking to challenge expUlsion do not generally succeed by using the institution's internal processes and structu res. Success is more often brought about by using external forces-the public media and the civil courts. What do all of these parallels mean? My faith leads me to expect more from the church. Yet my love for the church does cloud my vision of reality on a dayto-day basis. Stepping back and viewing the church through a different lens can sometimes better equip us for the journey ahead . ... Note lRandy Shilts, Conduct Unbecoming: Gays and Lesbians in the U.S. Military (New York: Ballantine Books, 1994). Mark Bowman serves as national coordinator oftheReconciling Congregation Program and publisher of Open Hands. 5 WILL CHURCHES TAKE NEXT STEPS? By Jeffrey Pulling As we reflect on the welcoming church movement within mainstream Protestantism, we not only need to celebrate the progress made but we also need to examine what keeps U.S. Protestant churches from fully embracing lesbian, bisexual, and gay people. Why are our families of faith not moving boldly ahead? I write from the perspective of a relative outsider, having left the United Church of Christ of my upbringing over twenty years ago in order to do gay /lesbian ministry within the Metropolitan Community Church. I have stayed in close touch with mainstream Protestantism over the years through friends and family, periodicals, and ecumenical work. I do not hold out much hope that mainline churches will move to full affirmation of the presence, gifts, and ministries of les/bi/gay persons within my lifetime. I have come to this sad conclusion for six interlocking reasons. These reasons suggest six positive steps which must be taken by mainline Protestantism if it is to become fully inclusive. 1. Teach Biblical Interpretation Skills I see very little teaching of lay people in mainline Protestant churches about biblical interpretation. The resulting biblical ignorance abandons the biblical high ground to the religious right. Their assertions that the Bible condemns 6 homosexuality leave many mainline Protestants feeling that they have to give up all notion of biblical authority if they are to welcome self-affirming homosexual persons into the church. Protestant pastors could be doing much more to model biblical interpretation when they publicly read SCripture passages and when they preach. How will lay people experience the excitement of discovering the possible meaning(s) of a scriptural passage or story in its historical context and then applying those meanings to their present situation unless their pastor models that excitement and process? Instead, the favorite sermon topiC for the past decade has been finding strength, hope, and inspiration for daily living and life crises. As needed as this sermon topic is for the spiritual and emotional health of lay members, a steady diet of it reinforces the idea that the Bible should be used as a recipe book of wisdom and inspiration. Largely missing is any sense of challenge for looking at life differently and/ or living our lives differently. When /Ichallenge" sermons are preached, they usually draw on the inspiration and insight of a contemporary or extra-biblical source. As a result, many lay members never hear the radical visionary ideas in the Bible. They never begin to understand the nuances of interpreting scriptural passages that deal with sexuality. Virtually none of the superb biblical scholarship of the past twenty years dealing with homosexuality has been shared with the people in the pews. Why does it have to be a big secret? Why is the literalist view allowed to hold sway by default? 2. Expand Common Lectionary The advantages to using the Common Lectionary are obvious and have been well articulated, but there are drawbacks as well. John's Gospel is not given its full due. Stories of strong, influential women such as Miriam, Huldah, and Esther are edited out. Sexuality concerns such as Song of Songs, David and Jonathan, the eunuch prophecy of Isaiah .56, and the Matthew 19 teaching of Jesus about eunuchs are expunged. Even passages that have been used to condemn homosexuality are excluded from the lectionary, prohibiting the lectionar.· preacher from sharing a non-homophobic understanding of these passages. For churches attempting to articulate a sexpositive theology and proclaim a message of God's universal love, the Common Lectionary is not adequate. A three-year cycle of readings is not extensive enough to be inclusive of all the dhTf'fse voices in the Bible. 3. Open Up an Inclusive Gospel While mainstream Protestants have made great strides in affirming Open Hands enabling the ministries of women, see little evidence of willingness to re. , Christian faith in light ofwomen's experience and insight. Ifthe Scriptures Christian tradition as we have rece;'!;ed them are indeed the spiritual ecords of only the male half of the hun race, then Christian faith needs the spiritual experience and insight of omen as well in order to be whole and complete. Unfortunately, attempts to do such re-imagining of Christian faith ave been met with great resistance, as :if the traditional male interpretations of Christian faith are eternally true and universally valid. Mainline churches are even less will.ng to incorporate the experience and ~lSights of gay and lesbian people. Yet, ay and lesbian Christians are called to open up a fuller gospel, a more inclus~"e flgood news"-and they are doing so, even though their contributions are often seen as threats rather than as gifts. arn from History merican Protestantism has always tended to ignore church history and radition after New Testament times nUl the Reformation. This ahistorical ent has become even more prolou nced in the last two decades. I see ?'ery little evidence of Protestant open..ess to learning the lessons of Protesant and American history, let alone openness to learning a broader view of ~jstory that encompasses other times and cultures, or activities and views of 'omen, people of color, and sexual minorities. The result is a fairly myopic stance that assumes that our contemporary Western worldview is universal and timeless. This ahistorical environment within American Protestantism provides a less than hospitable reception for the historical scholarship ofJohn Boswell and others. History is notseen as "real." The i ews and behaviors of Christ's followers in other times and places are not seen as valid. What then does it matter that homosexuality was widely tolerated for the first millennium of Christianity and that there were Christian bonding ceremonies for two men and two women? \'\fhat does it matter that persecution of homosexuals arose within Christianity at roughly the same time as anti-Semitism and witchcraft purges? These historical insights are being ignored as if they are of no consequence. s. Address Sexuality as Irrational Issue Sexuality is not rational; it involves our passions. As long as we continue to address sexuality ,issues in purely rational, intellectual ways · through studies, lectures, and debates, we will never move beyond a certain point. Those involved in welcoming congregations can testify that rational discussion alone did not change minds and hearts in their churches. It is personal contact and life witness that changes people's views about sexuality. To address sexuality as the irrational issue it is means that many more les/bi/ gay persons have to be "out." It also means that Protestant churches have to give up their favorite technique for conflict-aVOidance, namely "studying the issue of homosexuality." 6. Confront Idolatry of Marriage/Family Since American Protestantism has so closely identified itself with heterosexual marriage and family, confronting the idolatry of marriage and family may be the hardest nut of all to crack. In actuality, the nuclear family has never been the norm of Christianity. Holding up heterosexual marriage and family as the Christian lifestyle is diabolical because it excludes those whom Christ's ministry included: the unmarried and those who are sexually different (eunuchs). In primitive Christianity, women were able to enter the New Covenant on their own, not because they were attached to a man. The New Covenant community was open to all. Gender, relationship stat us, class, and nationality were not important. Jesus redefined what family means (Mk 3:3135). Our blood-ties are not as important as our God-ties. Jesus taught that nothing should take precedence over our relationship with God, not even marriage and family (Mt 10:34-39). I do not hear mainline churches proclaiming Jesus' teaching and example about marriage and family. Until this idolatry is identified for what it is and expunged from the heart of Protestant Christianity, gay and lesbian Christians will always be viewed as flawed and second-best (or worse). Why Bother with Renewal? The six steps above can lead to full affirmation of les/bi/gay persons within mainline Protestant churches. However, most churches' unwillingness to take these next steps turns them into six blocks to full inclusivity. Given the seriousness of these six blocks, why should we bother trying to open our families of faith to a more inclusive gospel? Each reader will have to answer that question. I persist because I strongly believe that what les/bi/gay people have to offer Christianity is greatly needed. Eventually, we will be seen for the gift that we are. We may not see the new day of freedom and understanding ourselves, but as the last verse of the hymn "Lead On, 0 Cloud of Yahweh," states: Lead on, 0 God of Freedom, Ourguiding spirit be; Though those who start the journey The promise may not see, We pray our sons and daughters May live to see that land Where justice rules with mercy And love is law's demand. 1 If we trust God enough to be God's partners in the opening up and renewal of Christianity, then those who come after us-gay and straight-will have a better life because ofwhat we have done. • Note lRuth C. Duck, IILead On, 0 Cloud of Yahweh," Everflowing Streams, eds. Ruth C. Duck and Michael G. Bausch (New York: Pilgrim Press, 1981), p.77. Copyright 1974 by GIA Publications. All rights reserved. Jeffrey Pulling, M.Div., Ph.D., has served the Metropolitan Community Church since 1972 in pastoral, educational, and administrative capacities. He currently coordinates Adult Faith Development for the Northeast District (New England and New York state) of the MCC. Winter 1995 7 By Jan Griesinger "They fired my pastor today because ofme. " his phrase has been repeating in my head in the hours since the firing occurred. I am long past thinking homophobia is my fault. However, when it strikes close to home, I take it personally. The other person who would have said, "It was because ofme," died of AIDS last November. I belong to a small former E & R church, st. Paul UCC, in Marietta, Ohio. It is the closest one to me, about forty miles from my home. I have been a member for seventeen years but not a frequent attender. I generally felt unknown and unwelcome there until four years ago when Ralph Carr became the pastor. After Ralph was called to the church, Marvin Becker (30 years old, baptized at st. Paul, and a lifelong member) told him he had AIDS and was gay and that there were several other gay and lesbian people in the congregation. Ralph was a graduate of a Bible college and had done his seminary work with Donald Bloesch (author of The Biblical Witness Fellowship Dubuque Declaration). Discovering this information about his new congregation was a shock to Ralph. As a pastor, he felt called to do the pastoral thing. Marvin had given him our names, so he called on us one by one and asked to hear our stories. I remember his phone call to me: "I'm the new pastor. I understand you are gay. I don't know much about this and want to meet you and talk to you. II I thought to myself, "This is the most straight-forward approach I have ever had." Over the years, Ralph provided tremendous support to me, to Marvin and his family, and to many others. He preached openly at Marvin's funeral, affirming the great love between Marvin and his partner Mark. He then proposed st. Paul's sponsor a workshop on "AIDS and the Church." It was defeated at a church annual meeting. I hadn't been back to church since that vote six months ago and told Ralp why. He suggested I write a letter to the consistory, which I did, expressing m. pain and disappointment. He read this letter from the pulpit, unbeknownst t me. It apparently was the last straw fo some people. Dissident members of the congreg tion circulated a recall petition. Churc members who had not attended in yea some since before Ralph came, \\'e rounded up. They forced a vote at a s cial congregational meeting within t. weeks and ended his pastorate wit . 37-28 vote. When Ralph stood before the c gregation this morning, he told story of Marvin's approach to him, visits with me, and with others who closeted. He explained that he and ers in his former conference though him as conservative, that he was t astounded by the charge in the peti that he was "too liberal for this chur He asked the congregation, II Do . think it was easy for me to wrestle the homosexual issue? Do you t that I, a man who has slept with one woman, my wife, found it si to come to grips with gay/lesbian and the values they represented?' Nevertheless, he took his stan explained, "When my wife was i hospital, Jan called and asked why could do to help, offered to prea me, etc. Of the three ordained f!"': ters in our church, she was the on . to offer. This bonded me to her. you attack her, you hurt me." Of course, there were other iss there always are-his abilities, s ministry, performance-but Ralp certain that homophobia was t Open 8 @ ,e of the dissidents said at the meet\ Vhat have homosexuals ever done our country? It's our brave boys who ght in W.W.II who have made this country great. We come to church to feel good, not to hear about sex, drugs, and AIDS." This is a sad enough tale at St. Paul's, ut it doesn't stop there. It is being relayed in hundreds of churches. My friend Linda, pastoring a small rural church, faces the same vote six weeks rom now. Can we really question that this is the church-splitting issue of our ime? When I say this,. I think of racism and poverty and other serious life-threatening concerns. White VCC churches by and large do not really deal with these concerns except in a superficial, serviceproject way. At least, churches don't seem to be self-destructing over them. However, all oppression is related. The radical right attacks welfare, people of color, lesbians, gays, bisexuals, AIDS-it is all one ball of wax for them. In Protestant churches, they have targeted us. The dissidents' rhetoric at my church came right off Pat Robertson and Jerry Falwell TV. Many of the twenty-eight of us who voted to retain Ralph will leave the church when his Sixty days are up. Somebody throw me a lifeline. The closest Open and Affirming church is 200 miles away. " Note This article is reprinted from WAVES, December 1994. Jan Griesinger, an ordained minister in the United Church of Christ, has served as director ofUnited Campus Ministry at Ohio University in Athens since 1976 and as national coordinator for the United Church Coalition for Lesbian/Gay Concerns since 1984. By Lisa Larges Those of us who attended a recent More Light Presbyterian Conference saw a play Coming Out, Coming Home, created by Spirit of the Lakes (ONA) in Minneapolis. One section of the play was a story of a young gay man's coming out experience. He speaks of going to a gay bar for the first time and having that deep experience of coming home. As he walked into that bar, he felt that he was at last among friends who understood him. Finally, he was in a place, a community, where he could know and be known. At the end of his story, he reflects that this experience of "coming home" didn't have to have happened in a bar. "It could have been anywhere," he says. IIItcould have been a church." Then he pauses-"but it wasn't." I find that story and that conclusion haunting, especially as we look back across twenty-five years of the gay rights movement which began at a Mafia-run, New York City bar. "It didn't have to be a bar. It could have been a church-but it wasn't." I am grateful to the women and men in that bar that night twenty-five years ago. I find it in keeping with the spirit of the gospel that our movement began this way. Jesus found the field for his radical message in the more disreputable parts of the town, with some disreputable folks. He was easily frustrated in the temple. I think of a second anecdote about the theologian Paul Lehman. He was once asked to deliver the convocation speech at the dedication ceremonies for the opening of a grand new church building. "00 you know what you have built here?" he asked rhetOrically. "A resplendent mausoleum. Itstands incandescent in the glow of its own irrelevancy as the dynamics of history rush by it." (It wasn't the speech the organizers of the celebration had anticipated!) Then he added, "But it needn't be so." What we are about in these three years of dialogue in the Presbyterian Church, USA, is more than the work of deciding whether or not to ordain lesbian, bi, and gay Presbyterians. It is more than the work of talking together seriously and deeply about the nature of the good gift of human sexuality. It is about reclaiming the relevancy of the church for our time. lilt could have been the church." It could have been a church, a Presbyterian church, which held us as lesbian, bi, gay, and trans people as we came out. It could have been a Presbyterian church which helped us to grow with integrity and faithfulness. Itcould have been the Presbyterian Church which said to a sinning world, liThe injustice perpetrated against gay men and lesbians by our culture is sin and we must repent." It could have been the church which led the way to freedom and liberation for all of us-but it wasn't. Many of us-in the Presbyterian Church and in other denominationsare calling the church to take hold of its rightful place, to do the work that it is called to do. "It could be the church. II .. Note These two anecdotes are adapted from a speech at a fund-raising event on June 24, 1994, for the We Are All Children of Godvideo project being developed by Rutgers Presbyterian Church, the Presbytery of New York City's Unit for Lesbian & Gay Concerns, and the PLGC. Lisa Larges is a massage therapist in San Francisco, and a Presbyterian candidate for ministry as an open lesbian although the permanent judicial commission has barred her from seeking a call to ordained ministry. Winter 1995 9 Journelf Out of Holf-Truth An Epiphany Letter from Phil January 4, 1994 Dear Mark and Jan [and 400 other family members and friends]: I trust that your Christmas was fulfilling in remembering the great gift of promise which the Christ child brings. Now, with the season of Epiphany at hand, we all look forward to the promise of hope which the light brings to each of us. Amidst the light is often the darkness of some past memories and even present realities. Darkness has occurred in my life with a recent diagnosis of my physical condition. The reality is that I have AIDS. I have been diagnosed with the cancer called Kaposi's Sarcoma. It is not a complete shock to me, as I have been HIV positive for the past seven years. When I discovered that fact, I decided to keep it to myself until the time came when I actually was diagnosed with an AIDS-related disease. That time has come. My blood counts are very low and I walk around with a constant temperature. For the first time in my life, any stress causes immense physical reactions to the point where I have had to be on pain-killers. When I am not working, those symptoms disappear. My doctor insists that I go on disability and has signed the papers. All I need now is the approval of my employers for disability to become a fact. I plan to spend the next few days organizing my work for someone else to do. Then I will take accumulated vacation time and sick days until the disability can begin. All my appointments and meetings are canceled from here on out. I am too realistic to even think of valiantly fighting this terminal illness. I only hope and pray for a relatively painless death, the time of which no one can prophesy. In the meantime, I plan to stay in my home in Chicago and when the times come that I require more assistance I will arrange for home care-and perhaps, finally, enter a hospice. It is somewhat a relief to have the seven years of waiting over and the secret out. But that relief is minor compared to the relief that finally living a lifetime of half-truths about my lifestyle is coming to a close. The darkness of my journey as a gay ordained clergyperson is almost indescribable. Nevertheless, I want to try to share it. The first half of my life was spent denying my attraction to my own sex. I dated women, came close to marriage twice, thought I would be "OK" and straight if I was married, fought against my fantasies and my dreams. All because SOciety-and especially the church -said that kind of sexual identity was wrong. So I tried to obey! But it didn't work. Certainly, I did not choose the gay lifestyle, for it meant being a social outcast in many instances, it meant no sharing one-half of my life with frie n and family for fear of rejections, and.' certainly meant losing my job if I \\~ ever discovered. So, I did not tell anyone. I firmly be ·lieved that if anyone ever heard the a mission that I was gay from my lips, the' might tell someone that they knew for a fact. That person might tell someone in the church who held a positio of authority, and I would lose my job. thought about quitting on many occasions, but felt called to the varieties c work in the church which I have don over the past thirty years. I assumed the position that anyor. who met me suspected that I was ga, That way there could be no surprises fc~ me. But, I tell you, it was a dark an lonely journey. There was no one to ta . with about the grief of a broken relationship; there was no daring on my pa to risk talking back to people who spo . hatefully about my lifestyle (and me in front of me; I did not dare to adY cate publicly for the equal treatment gay and lesbian people; I suffered wit the predecessor church body statements on sexuality which placed m in the same category with "murderers and fornicators"; most recently a few days after the draft on hurna sexuality came out-I sat with som bishops and their staffs and had . listen to them denounce the statement as something that should no even be published, much less studie They were talking about ME sittir. in their midst. They were talkin about not allowing conversatio about human sexuality (and especially homosexuality) because : might harm the "structure" of th church. I wanted to say, "but wha Open Hands 10 e. ut me and my kind of people? my name involved. Now, at on't you even allow converlast, they are reon to occur about us who leased from e up the structure?" But I that promise. I not because I only talk am forever blicly about one-half of grateful to them "life. for the openness, I trust that many of you acceptance, love, "1 study the draft on huand support they n sexuality, if for no have given me the her reason than it is past six years. utme-and you! All The relief of waitask is for some open ing for AIDS to finally honest conversation so strike is over-the relief last few weeks or months or years of knowing that the seot my life we can talk about ALL of my Through the years, I have realized 0';" many people have intuitively wn that I am gay-how they have 'etly supported me, gently affirmed e and some have even protected me. :For this, I am more grateful than you can imagine. A few years ago, I told a handful of ,,' best friends and my two brothers, e sister, and their families. I could bear' .e silence no longer. But I swore all of se people to secrecy. They kept their promise and joined in my dark journey of half-truth. They could not seek or give counselor comfort on this issue with cret of my lifestyle and its dark journey is almost over. The light of the resurrection looms brightly for me at the end of the journey. So now, in closing, I share this passage from Mark with you which came alive to me in church one Sunday recently: Therefore, keep awake-for you do not know when the master of the house will come, in the evening, or at midnight, or at cockcrow, or at dawn, or else he may find youasleep when he comes suddenly.And what Isay to you Isay to all: Keep awake! (Mk 13:35-37) I realize that you may have concerns, questions, or comments about what I have written here. I am open to all, and only ask that you contact me directly at my office for the next few days and/or at my home. Love, If, for any reason you would like to reprint this text, I ask only that it be printed in its entirety and not excerpted. Thank you for your consideration. Phil Knutson, who ended his struggle with AIDS on April 24, 1994, was an ordained Lutheran pastor who served as assistant director for campus ministry at the ELCA headquarters in Chicago from 1988-1994. For ten years he also served as advisor to the Lutheran Student Movement. ~~~....:~··.,~.Jfi~lti)l;!m.;~~:~~~_, ~~fiI~~~~~~ .. 1ftlftl1~ t t, , , . .~,.,~::;~;:~;W!flltlil4JA:::~:L~,": Phil's Fomil4 Responds Mid-March 1994 Dear Family and Friends, all that he can to relieve some of the Many of you have heard the news or stress in his life. have received the letter from our broThis letter is written to you to indither, Phil Knutson, regarding the fact cate our support for Phil and others in that he has recently been diagnosed with his situation. It is really a kind ofl/comthe AIDS virus. Phil has lived a life of ing out" letter from us as his family. secrecy because of the fact that he is gay We recently had a chance to gather and has found himself in a world that around Phil at a family reunion with his simply cannot seem to tolerate that fact siblings and their spouses. Three full about someone. Because of his illness, days and nights at the ocean in Califorhe has gone on disability from his job nia enabled us to surround Phil with our in the ELCA headquarters and is doing love and support. We shared our pain, morel..'" Winter 1995 11 Photo: Knutson family FAMILY REUNION: A few days at the beach are healing. our anger, our sadness, our joy, and our delight in each other. Words cannot describe what a healing time it was for us as we settle in to anticipating the grief that is yet to come. Phil shared the hundreds of letters that he has received from around the country from family members, friends, former parishioners, and even from many people he does not know. We all read everyone of them and it provided us with the opportunity to renew our commitment among ourselves and to cooperatively embrace new commitments as a result of his pain which brought us together this time. The most common question among us, which seemed to be a thread through all of the responses, was "What can we do?" Being part of a church that we love and feel called to support and participate in and yet which perpetuates so much pain through the oppression of gay and lesbian people, results in a mixed bag of feelings that gets too heavy to bear alone at times. Such oppression violates the spirit of the Gospel which, in our understanding, is summarized in the words of the Great Commandment which simply asks us to love one another as God has loved us. Many of us rejoiced when the ELCA (our church body) came out with the long awaited sexuality statement. For those of you who are in other church bodies, you know that sexuality is always a difficult topic to discuss. And yet many of us stood·by as people responded to it so negatively. We did not let our voices of support be heard very loudly, although we affirm the statement. So those in positions of authority are hearing mostly the negative responses. As a result of our being together, we decided that the one, concrete thing we can do is to let our bishop hear another response. And so, as Phil's family, we each have committed ourselves to writing a letter to Bishop Chilstrom including these two items: 1. We support gay and lesbian people as being full participants in the Kingdom of God, who should no longer be oppressed. 2. We encourage the bishop to do whatever he can to continue to promote open dialogue within the ELCA on issues of sexuality. It is time for us to be proactive an no longer reactive. It is our hope tha' you might consider lending your voiceJ to ours by writing your own letters c support to: Bishop Herbert Chilstrom Evangelical Lutheran Church in America 8765 W. Higgins Rd. Chicago, Illinois 60631 and to Edgar Trexler The Lutheran 8765 W. Higgins Rd. Chicago, Illinois 60631. You might also consider sending a cop: ofyour letter to your own bishop as we as to your pastor. We offer you our prayers and su port as we continue to ask for yours. Peace to you all, Signed by Mary and Nels Olson, Ann Arbor, MI Mark and Jan Knutson, Thousand Oaks, CA Paul and Marsha Knutson, Milwaukee, WI Mark Knutson, ordained Lutheran past and campus minister at California LutJze an University, has graciously provided with Phil's letter and the family's resp01 . Photo: Jan Kn uts STANDING IN SOLIDARITY: Brothers Mark (left) and Paul and sister Mary Olson join Phil (right) on his journey out of half-truth. Open Hands 12 And No One ill Snatch Them Out of Mlf liand By Barbara Lundblad hen I was baptized not see, or even imagine. As a at Zion Lutheran child, I did not hear the surprise Church in Gowrie, or feel the tension of this gospel. the good shepherd looked We weren't ready for the fullness . gently upon my family and of surprise: "I have other sheep ,efore I could speak, before that do not belong to this fold. I .eet could touch the floor bemust bring them also ... " the pew, before I knew the Phil came to know both the IIGod" or "Jesus," I looked surprise and the tension of this and saw the wondrous stained gospel. From earliest childhood, s window above the altar at he trusted the promise that he beon. There were deep blues, longed to this shepherd. He was in ed by tall green trees, with the window, carried and cared for and loved. It was the church that cs and shrubs in the foreground ~ the bottom. In the center was gave him this promise, that told him the stories of the shepherd. shepherd, carrying aJamb like Later, far from home, far from mother carrying her baby. On childhood, other voices told him nny mornings, the light reamed through the window it was not quite so. Not really. Not shing us all with blues and fully. The church which gave him eellS, rocks and trees. The people the pictures on Sunday School :!Zion were gathered up in the colleaflets put conditions on the ors of the window.-We were all one promise: it was a promise for Phil .g picture, all of a piece. only if he could be someone other I don't know if Phil grew up than who he was. "I know my i th such a window in Albert Lea. own"-but my own are not gay. Still, Phil moved on ahead where ~o doubt, he carried home pictures he believed Jesus was going: "I f the good shepherd on his Sunhave other sheep. I must bring ay School leaflets. Perhaps he fashioned the leaflet into a paper them also." He hoped it might be true someday, for the church and airplane-pastor's children were often tempted to do this-and for him. when he did, it was the shepherd who was flying! Phil heard this same gospel from John 10, and it merged with the parable about the shepherd looking for the one lost sheep. The stories all got gathered up in that picture of the shepherd even as the people in the congregation were drawn into the picture. "I am the good shepherd," said Jesus. "I know my own and my own know me." Perhaps Phil counted them-the people in the sanctuary-even as I did. I Winter 1995 wonder if he noticed that everybody always sat in the same spot, as though aSSigned. While we were counting, the gospel went on: "I have other sheep that do not belong to this fold. I must bring them also and they will listen to my voice. So there will be one flock, one shepherd." While I was counting the flock within Zion, Jesus was moving ahead of me, looking for other sheep, the ones I could He lived in the tension of the gospel's surprise-and in the hope that the church would change. It was a tension hard to bear for much of a lifetime, harder than most of us knew until we read Phil's letter. Yet today, even after hearing that pain, some of usboth family and friends-are wondering, questioning why Phil chose to end his life when his doctors had told him he had time ahead ofhim. Was it a longing to be in control? (Oh, we know Phil more"·... 13 liked to be in control!) Perhaps, it had something to do with control, the need to make a decision while he still could. But life is more complicated than one right answer on a multiple choice test. Perhaps, more than control, it was compassion, compassion for himself and for those he loved. For he knew the course of AIDS. He had already felt in his body and soul the anguish of this illness. We will not find easy answers. Even as we acknowledge the deep despair which could overwhelm Phil, we have also sat in his home-vibrant paintings on every wall, antiques attached to warm memories, colors and radiant hope in every room. It was not the home of someone who disdained life. If I had to choose one word to gather up all these pieces, it would be compassion. However, I would also leave room for anger! Phil was angry at the church he loved, the church he served for some thirty years. He wanted the church to change-to believe the gospel's surprise. He thought his letter would so move people that they would insist that the church become a different place. (I h~ve had similar fantasies-going to a microphone at a church assembly and giving a speech so powerful that everyone in the assembly hall rises to their feet and follows me out into the light of day!) But I don't expect such a thing to happen. It didn't happen for Phil either. The church did not change, not soon enough. He was angry. We must not take his anger away. Some of us are angry, too, angry at him for leaving as he did. Can we say that? We must, or we will dismiss Phil and all he meant to us. We will dismiss his feelings, his passion, his rage. I think he would agree with Dorothy Day when she said, "Don't call me a saint. I won't be dismissed that easily." And some of us are angry at ourselves. Why didn't we see? What more could we have done? Those of us who have known for several years that Phil was gay, couldn't we have given him more hope? Phil died with drama, even as he had lived. He died on Sunday morning while people in some 11,000 congregations of the ELCA listened to this gospel: "I am the good shepherd. I know my own and my own know me. I have other sheep YOUTH AT THE FOREFRONT By Bob Gibeling In July 1994, the Evangelical Lutheran Church of America (ElCA) brought 35,000 people to a triennial youth gathering in Atlanta. During the official convention of the lutheran Youth Organiza, tion (lYO), the elected delegates from all ElCA synods passed two remarkable measures. One was a goal (one of nineteen): To contInue to include youth in the LYO regardless of sexual orientation; this means that the LYO will strive to make all of its expressions wsaf~ spaces-where gay, lesbian, ,and bisexual persons can be supported and affirmed, and will continue to dialogue about th~ issues surrounding sexual orientation. Th~ second was a' resolution on "Gay, l esbian and Bisexual Youth," which passed with a 93.96 percent favorable vote: Resolved that the board of the Lutheran Youth .organization stromgly encourage every synod to "establish an open, non-judgmental ,communication link between themselves and the gay, lesbian, and bisexual community of the ELCA 11 VaQce Robbins, 'President of LYO com-~ ment~d: " I tis very exciting to see the face of the church charlging. The paradigm is sHifting. The youth of this church are at the forefront of ihclusivity in terms of ethqicitY" gender, and sexual orientation." The courage of Lutheran youth gives us \ope for th~ future. ' Bob ~ibeling is program director of Lutherans Concerned/North America. that do not belong to this fold. I must bring them also ..." How many of us were surprised by that gospel word? How many of us felt its tension? Peter Gomes, chaplain at Harvard University, says that the gospel must change us: Once we acknowledge the inclusivity of God, nothing else remains exactly the way it was, and that is both the glory and terror of an encounter with the living God, who is zealous to call all into service and to be deprived of the witness and gifts of no one. The foolish, the weak, and the despised are God's chosen vessels, and th is what frightens so furiously the wi the powerful, and the well connect In. the light of an inclusive God, hom sexuality and holy orders must be tered in the same breath, for I am co vinced that here is where the chure will be tested greatly. It is in this iss of homosexual Christians and horr. phobic churches where God is m likely to be found in oUJ day, and inclusive God will not allow any of to avoid the issue. "The glory and the terror of an e counter with the living God" -the s' prise and the tension of the gospel! us not tame this living Word or dom ticate this Holy God. Just when we set into certainty -"I know my own and ~ own know me"-Jesus is off talkir. about other sheep. Surprise! The opening of the Gospel of Jo . celebrates the cosmic logos whie brought the world into being: /lIn tl beginning was the Word, and the War was with God and the Word was God. All the philosophers nodded their hea for they were schooled in this cosm design-until, surprise! "The Word became flesh and dwelt among us, full a grace and truth ... " Flesh-did you hear Flesh. Body. Arms. Legs. Hands and fee' Walking, dancing, sweating, weepin making love. Passionate. Sexual. Flesh. No, it could not be. Surprise! At the end ofJohn, it happens agai . This Gospel "ends" with 20:30-31: /I • Jesus did many other signs in the pr ence of his disciples which are not '''''n ten in this book. But these are writte so that you may come to believe th Jesus is the Messiah, the Beloved of G and that through believing you rna, have life in Jesus' name." Close the book. The end. But-sl {prise! Chapter 21 begins all aye again-the disciples are a~ the sea fis ing and Jesus appears. Do you remember? They have caught nothing a night, and Jesus tells them to cast t net to the right. Shouldn't this star Open Hands 14 · >;;;i.ffu'@ > rlse I logetically supportive of gay and would want us to do this work for an. an people. He lived with the chasother reason, the same reason that carment and criticism which such deried and sustained him all his life. He . ns brought. Knowing he could not would bid us do this work because we aithful to God's calling AND the have met Jesus. We have heard the es of the church, he chose to be faithshepherd's voice above all else-above o God's calling. And he lived with the rules, above the fears, above the de\ild hope that someday he could spair. Jesus, the shepherd, not only carboth in the same church. ries us but leads us toward a new place, But that was not to be, not in his lifea place we could not have imagined be. ne. Someday, perhaps, we who are the fore. We will do this work because we .urch will gather to confess our sin in believe the surprising grace of the gos,'s deeper than generalities: pel. And we must live with the tension of promises not yet realized rather than "For blocking the gospel's good surdeny God's surprise. prise; The light of hope is breaking in upon for not receiving the gifts of gay men us-the light at the end of the long, dim and lesbian women; hallway in the painting Phil loved so for pre-empting the Spirit's anointmuch. Living in the gospel hope, we ing power for the sake of unity and look around every sanctuary across our good order; church. We see faces bathed in colored light, faces the church refused to see Lord, in your mercy, Hear ourprayer. " before. The stained glass gathers them For now, many of us will carry on the all: gay men and lesbians, straight men ',\'ork where our brother Phil left off. We and women, children and teenagers and ,ill carry in our hearts, as he did, the college students-all singing together in ,'ords of the prophet Micah. We will ask the full light of day, gathered up in the the question Phil no doubt asked a thou- colors of the window, in the arms of the sand, thousand times: "With what shall shepherd-all in the same picture, all of I come before the Lord? What can I one piece. Winter 1995 GAY PASTORAl:TEAM IN SEATTLE,,," By Kimberly Griffin 'tha[1 1J>O ret Two years and more jection letiers l~ter, an openly;qay Chi-, cago couple hasifinally real,ized their dream; a c ongre'gatioJL,officiaily called the ppirl,..to share"a posJtiof) as issociate p?~tors, ,[Y1arking the !i[st time~a.!:n.?inl ine church has done 'sQ. The pa?i~rs, Peter IIgenfr!,tz, } z, and David Shull,'as, were calleQ(to serve th~; 1200-member UQiversity Congl~lt+ gati'Ona,1 Church {UG:C} in Seattle,,," :;:;:::0.' '~'" Washingt~m, The stq,nding ovafion thePslr re-Mceived from the t~hgregation after the Vsot~ was "the fnostincr~dible experieike I' dd,~v~r had in myJife" said Shull. "It was" an utterly holy moment," agreed Ilgenfritz. Both said that members of the congregation were tHelMtqnes Who deserved the ~standing ovation~ /I!i~ rtainly, 24 percent of th e church didn't think if was a good idea," UgenJ'Htz said. '~But tne~jf:t'as isuch energ y ... Thj~f@is the kin,d+of church}.'i~ want to .&elong to." @ @: -Excerpted and,a'aapted from a mUch, lon~er artide in~,the ~hJ:cago Wind' ; City Ti'Jle~,.fJune 1994. Used with perm isslonJ~b As Jesus said, in verses which follow today's gospel in the 10th chapter of John: "My sheep hear my voice. I know them, and they follow me. I give them eternal Hfe, and they will never perish. No one will snatch them out of my hand" On 10:27-28). No one. Not even the church. "Come, Philip, come and have breakfast." Amen. ~ Note This sermon was first published in the Rocky Mountain Synod (ELCA) newsletter. Barbara Lundblad is pastor ofOur Savior Atonement Lutheran Church, the Bronx, New York. he beginning? Yes, it should, or we thought it did. But here 'er resurrection. They cast their once more and haul the heavy o shore, all 153 fish. (Who h em all?) Then Jesus said to "Come and have breakfast." t is the end, but it is also the ~Ulll.~lg. the glory and the terror of an eorou::ter with the living God! Oh, the "--"-~.se and the tension of the gospel! . 'ed with both the surprise of race and the tension of the s denial. He wanted always to do han he felt he could and he to speak in this own voice. He d articles in Entree which were bring to make it right? What will ever be enough?" Then Phil heard the voice of the Holy One: God has told you, Philip, what is good: " ... what does the Lord require of you but to do justice, and to love kindness, and to walk humbly with your God?" Some will speak of justice for gay and lesbian people for the first time in their lives because of Phil. For when he wrote to them, it was the first time someone they knew, someone they loved, had ever said "I'm gay. I have AIDS." Some of us will do God's justice work more passionately because of Phil. We will do this work to honor and remember him. And surely part of Phil would be very pleased about that. But the larger part of Phil 15 Healing dJroken lnstitutions By George D. McClain Walter Wink has performed a great service in describing how institutions (in biblical language, "powers") have both an outer structure and an inner life. This is represented by the formula: p (powers) =0 (outer manifestation) + i (inner life). p = 0 + i For a local congregation (p), the outer manifestation (0) includes its building, membership roll, elected leaders, pastor, budget, bank account, schedule of events and services, etc. The congregation's inner life (i) consists of its institutional history of traumas and blessings, its view of itself and the world, its unwritten assumptions, hopes, and disagreements, and its inner stance of openness or resistance to the Spirit of God.l Institutions, as well as individuals, are imperfect, broken, and in need of pastoral care. Our knowledge of the inner life can serve us well in healing these broken institutions, addressing those behaviors which contradict the institutions' God-given purposes. I would like to describe a seven-step process which is often experienced as persons perform their social action ministry to heal broken institutions. 1. Consternation The initial concern usually arises in the experience of consternation or puzzlement about an institution which has direct effect on us. For example, you may observe that good people are acting in destructive ways, that positive initiatives somehow get sabotaged, that genuine potential does not get realized. In a particular church I know in New York state, the predominate mood was one of hopelessness and disinterestedness, with personal bitterness and strife among key church leaders. In another case, an Illinois church recently voted on whether to become a Reconciling Congregation. With a number of gay and lesbian persons active and welcorned and with some of them in high places of leadership, there was good reason to be optimistic about the vote. . failed, however, causing deep consternation and disappointment. 2. Collision The next step is to identify the fu . . damental impasse in the life of institution. One senses a colli sic course between the Spirit of God a something negative at work in the co gregation. Usually the cause of the ne tivity lies deep in the "personality' 0 the institution. Frequently there h been a trauma or series of traumas . the life of the institution, creating \-nerabilities into which negative spirit force enters. The New York congregatio mentioned above was forced deca . ago to leave its original site when area was taken by the city to build a r . ervoir. The original church building been IIdrowned." It seemed that the co gregation had ever since been dive from its mission by its collec . memory of loss and by its sense of feat, negativism, and bitterness. In case of the Illinois church, the nega . vote is an opportunity to pray to cover the fundamental block which to its unloving action. Spiritual disce ment is called for. What is the woun blockage in the collective life experie of this seemingly loving congreg . that is preventing it from acting loving way? 3. Collusion The third critical step is to ack edge how we are in collusion the brokenness of the given institu Whatever is "eating at" the instit is also likely to be preying upo vulnerabilities. We may be using th tics of the oppressor in trying to the oppression, such as returnin for hate, or succumbing to despa sentment, and hopelessness. In the York church, the pastor was able ognize how she too shared i church's negative attitudes. Membe 16 Open H IUinois church may want to reflect 'erfully on how they may be ing with the Spirit of Fear, or other ve spirits which besiege it. essential for us as healers to con. 5S and receive the forgiveness of for our collusion with ungodly ates and forces. In the New York ch, the pastor and those of us who athered to pray with her confessed .':e too fall prey to hopelessness and mess in aspects of our lives. We received the pronouncement of S forgiveness and empowerment . each other. Those who feel called ray for the healing of the Illinois rch might do well to join in a time onfession and forgiveness together. confession is critically important, diminishes the ever-present danof self-righteousness. onfrontation e are now ready, in reliance upon the power of God, to confront the .. 'hich is at work in the inner life of nstitution and which steers it away om God's work of humanization. ny of us are fairly well schooled in political" care of institutions (Le., ,"vjng with its outer manifestations: ing new officers, shifting the power introducing new programs). These e important and essential. But we are called to address the inner spiritu,. (the i) of institutions and to con(,!1t the evil which besets them with cind of spiritual care uniquely ensted to us as Christians. We engage this confrontation in the confidence God is already at work nudging the rch or institution toward greater filty to its godly purpose. eansing t this stage, we enact the phrase from the Prayer ofJesus, "Deliver us from ':~." We courageously assume the rge]esus gave to the disciples to "cure sick, raise the dead, cleanse the lep" cast out demons" (Mt 10:8; italics !1e) and we do this in bold ritual form. the name and power of Christ," we mmanded the Spirits of Fear, Patriar,. and so forth to depart from the owned church. 'inter 1995 At another New York church, Chenango Street United Methodist Church in Binghamton, lay leaders were justifiably concerned about a forthcoming vote on whether the church should declare itself a Reconciling Congregation, They were not sure what was going to happen, or whether the timing was right. At the initiative of some laity, they went into the room where the meeting was to be held and prayed prayers of cleansing, asking that the space and those entering it would be freed of the Spirits of Homophobia, Fear, Arrogance, or Ignorance. 7. Claiming The final step is very closely related to cleansing. After praying for cleansing, the people at Chenango Street expressly claimed the about-to-be-held meeting for God's yearning, invoking God's blessing at the placeswhere people would be sitting, speaking, and making decisions. IIThis opened our spirits," pastor Gary Doupe reported, "making all of us more open to the creative work of God's Spirit, and helping us feel more serene concerning the outcome." The congregation voted overwhelmingly to become a Reconciling Congregation. liThe outcome," Gary added, "was very positive indeed, on more than a surface level.11 In the case of the drowned church, we prayed that the fear of the drowning waters be replaced by an embracing of the healing waters of baptism. We prayed for a renewal of baptismal vows for the members of the congregation and then went throughout the church building sprinkling it with water to claim the entire space for Christ's purposes. The pastor subsequently began to notice a change in key people and in the worship climate. I invite you to gather a small group of concerned persons to pray for the healing of a broken institution you care deeply about. The form of the healing is not always what you expect or want; we do not, after all, manipulate God. But almost universally, such intentionality in healing prayer yields a deep sense of peace. May your ministry of healing institutions be fruitful. T GUIDELINES FOR PRAYER OF CLEANSING AND CLAIMING By George D. McClain 1. Approach the prayer in humility and openness to God's grace and power to be manifest. 2. Specifically pray for God to cleanse th~" following of any spirit not of God: a. Yourselves-your mind, hearts"and bodies; b. The physical space of the'meeting or event; c. Those participating in the eventone by one if possible, andby name; d.'The intangibles':":the, agenda, the worship service to take place, the leadership, the discussion, the decisions. 3. Then pray positively that God fill each of the above (a-d) with the spirit of Christ, that Christ may be "all in all" (EpK 1:2~). 4: Move around the room physically (or in your imagination). Offer these prayers in specific locations and at the seats or tables of specific decisionmakers. 5. If fe~,ls right, sprinkle water around the room as a tangible claiming of God's cleansing, liberating power. 6. Thank God for working with you and through you and for God's staggering promise to reveal to the powers and authorities ':the wisdom of God in'its rich variety" and "to gather up ali things in [Christ]" (Eph 3':10, 1:10). 7. Continue in a general intercessory stance even as the meeting or event transpires. Note lWalter Wink, Engaging the Powers: Discernment and Resistance in a World of Domination (Minneapolis: Fortress Press, 1992). George D. McClain is national executive director oftheMethodist Federation for Social Action which devotes considerable time to workingon les/bi/gay rights in the United Methodist Church. 17 CURN1NG W ~LLS.,> lNCO ~~--... Jeanne Knepper By I must begin with story. I had been aware of a double call for many years. Called both into ministry and into family life with my partner and our two daughters, I felt blocked from ministry by a wall of church rules that repudiated my gift of family. Over and over, I heard the call; over and over, it led to the wall. First, the Wall How do you go forward with a wall before you? I watched others as they tried to go over, under, or around the wall. I watched as they skirted, hid, switched denominations, or veered off in other work. I watched some who battered their hearts and spirits trying to go through the wall. With many others, I worked through my denomination's General Conference trying to dismantle the wall. Still, there was a wall. Still, a holy call to keep walking forward. Still, the wrenching question: but how, oh God, do I walk through a wall? Then, the Gift A new image appeared in my mind. Walls, so seemingly solid, are made up_of atoms, each a nucleus surrounded by the standing energy patterns of electrons. Atoms move and shift in response to each other's energy. IfI expanded the wall in my mind into its constituent atoms, I could present myself before them, one by one, and invite them to shift over. One by one, atoms in the wall could turn to create a pathway. They could reshape to build an arch through which many could travel. One by one, but working together in a dance of invitation and response, we would refashion wall into gateway. Refashioning Walls Our metaphors equip us for the work of change. We can coax practical and spiritual insights for the work ahead out of this image of refashioning walls into archways. Our work is spirit-filled and spiritcentered work. Spiritual centering enables us to meet each person on a spirituallevel, I to Thou, concerned that we each stay true to our calling to be the people of God. It is a work of invitation, not confrontation. We are not conquering enemies or over-coming obstacles (such a dehumanizing word for our brothers and sisters on the journey). We are inviting people to align themselves with a vision that includes their own good. To invite well, we must listen well, taking seriously the core-intent of others, being willing to shift and counter-shift as we move. We proceed by invitation, not ultimatum, always allowing room for respectful movement, always guided by a long vision. It is work of a life-time and will take a radical, insistent patience. To be successful, we must believe that the effort is worth our life's work. Then we can afford the patience that will not be dissuaded and will not treat others as means to an end. Then also we can see that the many small steps and turns are part of a persistent process of change. To stay focused, we must stay balanced. Like a wooden top, we will spin longer and truer if we sand away the personal burrs that would throw us off. Fear, anger, fatigue, impatience, cynicism-all these will hinder the work and block our ability to be truly inviting. When they surface, it is time to step aside and do the personal spiritual tending necessary to refit us for the task. Perhaps we will need to step off the leading edge while we invite others to go on. What makes all of this possible is the knowledge-the sure and deep conviction-thatwe will be about God's work. Our God, who delights in diversity and insists upon inclusion, has called us to walk through walls if necessary on OUf journey toward justice. We go forward in a radically aware trust, knowing that we do not work alone. We are turning this wall into arches together. No one of us will do this work alone. Working together, we can move forward on man; fronts. We can also sto'p, pause, let others take the lead, and tend those who are tired. Sustained by prayer and belie\"in that we are about God's work, we ca engage in this process so that people 0 the church will look back on this ti of change and say to each other, at what we did together. By the gra God, we turned a wall of excIusio an arch of openness." T Jeanne Knepper, an ordained prob ary member of the Oregon-Idaho An 1 Conference of the United Met/wdi Church, is appointed to co-direct 5110/0 Ministries in Portland, Oregon. She also serves on the national council of Affirmation: United Methodists for Lesbian, Gay, and Bisexual Concerns. Open Hands 18 /I which are often shamed by religious groups. Persons who bear this burden ofshame are our scapegoats, those upon whom we unload our own unwanted parts. We project on others that which we find too painful to bear within our shared humanity and then view the ! " .\ . --\ .>1·· the places where the hearts of those excluded and unwanted have been broken. As we name those places where the shaming of our God-created selves has lnds ofShame ne kind ofshame is healthy shame that puts me in touch with my lima human being. This shame tells I am not God, but am created by I t allows me to know that I stand eed of a lOving and forgiving One is the author of all creation. I need healthy shame to function in sociand to keep in balance a sense of portion and a sense of my place in universe. :1 contrast, unhealthy shame undermy self-esteem and promotes my ings of worthlessness. This shame s me that who I am is bad and that I beyond the help of God. Unhealthy me is to be contrasted with guilt. ilt is the feeling that what I have done d. Unhealthy shame is the feeling who I am is bad. lith unhealthy shame comes a loss hope. My belief that I am fundamen-' unworthy prevents me from joinorganizations in which I could be y known and causes me to hide the nacceptable" aspects of my being rom others. Unless I am healed of unalthy shame, I will not be able to feel .f-esteem. I will not be able to be a ly functioning member ofa commuity of hope. ming Brings Healing ace, gender, sexual orientation, age, class, and differences of physical nd mental abilities are conditions ..'inter 1995 shamed ones as IIdifferent" and IIother." Christ calls us to understand that in his reality, in his life and ministry, in his death and resurrection, God has lifted up the scapegoat and vindicated the One whom we blamed, shamed, humiliated, and ultimately tried to destroy. In raising Christ, God has reconciled for all time the scapegoated One as a full member of us. Christ's healing presence among us shows us the way to love and join hands, rather than cast any out, that we may all be One On 17). Gay men and lesbians, who have been traditionally cast out of churches, have experienced over and over the damaging message that our very beings as sexual creatures are flawed, evil, defective, and, consequently, shameful. Our identity, which God gave us to celebrate life, has been turned against us as a thing of shame to be hidden for fear of punishment and ostracism. One has only to look as far as the st. Patrick's Day Parade in Boston where people held placards saying IIGod says kill fags" and IIGod hates gays" to understand the kind of pain and brokenness gay men and lesbians feel daily. The community of faith is called to be an agency of healing, restoring the trust and self-esteem that have been lost by most gay men and lesbians when unhealthy shame was bound to our ~ sexual identity. It is called to bring good news to the oppressed, to bind up the brokenhearted, and to let the oppressed go free (Is 61; Lk 4). It is called to name taken place, the healing process begins. In the naming, we can be restored to our place in the community of faithand restored to God. Only with this healing process underway can we demonstrate true empathy for others and for ourselves and understand the dignity and humor inherent in the human condition. James Carroll, writing in the Boston Globe in April 1993, said: liThe true mission of the Church is to work not for its own welfare or even for that of its own members but for what Jesus called 'the Kingdom of God' by which he meant simply the welfare of everyone." Carved into the portico of Old South Church is the scriptural invitation, IIBehold I have set before thee an open door." I give gratitude daily for this place which has offered an open door to me and to so many others. It is my prayer that we may be able together to discern how the Spirit is calling us to be an agency of healing for the welfare of all people. T Kenneth H. Orth, D.Min., is an ordained United Church ofChrist minister who offers pastoral psychotherapy and spiritual direction through Horizons Pastoral Counseling Associates in Arlington, Massachusetts. He serves on the Massachusetts Open and Affirming Task Force and is a member ofOld South Church in Boston, which recently becameONA. 19 To Be a Church Again By Jack Hoffmeister In the Stonewall Revolution of the sixties, gay men and lesbians learned that itis all right to be homosexual. We learned that sexual orientation is not our choice-it is given to us-but that what we do about it is our choice. We must decide whether we are going to suppress it, or hide it, or live it openly. The most revolutionary thing we learned was that living as an openly gay person is a viable choice, and that for many, ifnot all, it is the healthy choice, the self-fulfilling choice, the right choice. In the.sixties another revolution-the sexual revolution-was equally important to us. The sexual revolution told us that it is all right to have sex, that sex is a healthy and natural form of expression and of recreation, that taboos are wrong, that sex should not be held captive to old rules about propriety, marriage, age, gender, or love. Both revolutions produced muchneeded correctives to the attitudes and values of the past, as necessary as the changes in attitudes towards African Americans, women, and war. These revolutions have, however, left many unresolved questions and problems, particularly questions about sexual behavior. Although we are learning how the new attitudes and patterns of behavior affect us, we are making little progress in the equally important underside of those questions, the moral side. We know how sex works, but we do not know what sex means. Caught on a Snag As a result of the sexual revolution, sexual morality in America has been set adrift. Moral questions, because they are essentially religiOUS, have always been the province of the church. However, the church has failed to come up with the spiritual or intellectual reWhat happened in the Presbyterian Church is typical: we got caught on a snag. The entire field of sexual morality has been hooked on the question of the ordination of gays and lesbians. While we face a massive crisis over the meaning of sex and love which affects all our relationships and most institutions, this one peripheral, and indeed artificial, issue has put up a barrier that must be overcome before the Presbyterians can begin to function like a church again. Why did this happen? I think it happened because most of the church leadership is still not ready or willing to come to grips with the changes that occurred in the sexual revolution. Some, a remnant from my generation, were raising their families during the sixties, struggling to keep their values intact, and have never accepted the changes in thinking. Others are products of the conservative backlash of the seventies and eighties who hearken back to a romanticized notion of the morality of the "good old days." Still others belong to a small but aggressive, vocal, and united minority who approach moral issues from a fundamentalist stance. When openly gay people sought ordination fundamentalists objected, and instead of quickly overriding them, a majority allowed this relatively simple doctrinal dispute to excuse them from confronting their own confusion and fear over sex, with what it means in their professional and personal life. They have not budged for nearly fifteen years! Experiencing a Moral Crisis Ina very practical sense, this impasse is a disaster. People are not getting the sources (much less the strength of leadGay ordination is a snag in the struggle to ership) which we need to pOint us towards a new moral imperative. define sexual morality. Open Hands 20 s:7:mtuaI and moral guidance they need most intimate part of their lives. ,;\'hat they are hearing is out-ofconflicted, naive, or simply wrong. " and lesbian people are especially of that guidance. With a new ity and a new role in society, we a much clearer sense of the imporof sex in relationships as an ex' on of love and as a statement of .1itment. It is a cruel irony that the .. should choose to exclude us. other factor compounds our sepafrom the church: the whole hisand intensity of the struggle of gay and lesbians for acceptance in so", The process of political polarizahas required gay men, lesbians, and gay people" to unite, to gloss over !' diversity and the problems that in what is a new arena of social uring. In the face of an opposition is not only immoral, but at times -threatening, to admit that gays are ,:thing less than "gentle, angry pIe" has been regarded as impolitic. However, gay men and lesbians are more saintly than anyone else . ere sex is concerned, we must adess some very disturbing realities. Gays have been using sex to make ".ends and to demonstrate prowess mong their peers. They have been us. g sex to make statements about themselves as unfettered, self-affirming indi.duals. They have been using sex to make political statements, spit-in-theeye-of-society statements. Many have quired habits of sexual behavior that are socially inappropriate. They have eveloped obsessions that amount to euroses. Those gay men and lesbians ',':ho have not accepted their identity":ho are struggling to hide it or suppress t -are suffering from the denial, the fear of exposure, the self-loathing that drive so many to suicide. Notice that while some of these probems and questions relate specifically to gay men and lesbians, they are all rooted in moral issues that are universal. A reluctance to treat sex respectfully or reverently pervades all of society. Promiscuity, sexual prowess and peer pressure, sexual obsession, and failure to make commitments are everybody's plagues and the results are universally devastating. The battle over ordination of gays Winter 1995 and lesbians has prevented the Presbyterian Church from helping not only gay men and lesbians but all of its people in this moral crisis. That is tragic. That it should allow an anachronistic doctrinal dispute to stand in its way is a disgrace. Working toward Moral Clarity I t is tempting to simply give up on the church and look elsewhere. That is what most gay men and lesbians have done, as has nearly everyone else where questions of sex are concerned. Where have they gone? To the movies? To the TV talk shows? To the schools, where that same anachronistic element has put up the same barriers? The fact is there is no substitute for the church to meet our need for moral insight and authority. Only the church can tell us why any part of our life is of importance or value beyond the self-contained system of pragmatism. Crippled as the church is, I believe we must stick with it. For those of us who value our church, who continue to call ourselves Christians, there is no other choice. The church needs us ifit is to start acting like a church again. As I see it, we have two jobs here. One is the ongoing effort to get rid of the ban on ordination of gay men and lesbians. The other job is more inclusive-and more important: we have to do what we can to see that the church once again serves as a moral standard bearer. The commissioners at the last Presbyterian General Assembly gave up. They said in effect, "There's nothing we can do; deal with it yourselves." I think we should answer 1/All right, we will!" However, we should not interpret it as an invitation simply to continue fighting the definitive guidance. The ban on ordination must be removed; it is a cancer. While it is not yet cured, we should treat it as if it were in remission until a cure is found. We owe it to ourselves and to our faith to not let the ban on ordination stop us from participating in the whole life of the church, from behaving like the Christians we know we are. We who are gay and lesbian can contribute a special insight into the moral needs and realities of sex in the 1990s. The last sexuality study was a good start. That it tripped up on the gay issue merely demonstrates how important honest, open participation from gay men and lesbians is. The church needs us if it is to start acting like a church again. What we have to do is to behave as if the ban on gay men and lesbians didn't exist. We have to work towards moral clarity unhindered by the nagging feeling that we are not wanted here. We have to reach out to gays and lesbians and to all others who need understanding, whose lives are being torn apart by the seeming incompatibility of sex and love. We have to reach out as if we had something to give them. For indeed we do. A new sexual morality will be realized only as an integral part of the entire scope of the church's impact on our lives. Sex raises the most fundamental questions about love, honesty, responsibility, holiness. How are we to articulate the love we feel for one another? If life is holy, can the force that puts life into motion be anything less? All of us, regardless of our sexual orientations, bring these questions to the altar. Each of us, because of our sexual orientations, has answers to share. T Note This article was first published in More Light Update, October 1993, pp. 5-7. Jack Hoffmeister was raised in Rochester, New York, and schooled at Swarthmore College, Union Seminary, and Columbia University. After a long career as a professional actor and model, he is now concentrating on writing, occasional preaching, and serving as an elder in the Palisades Presbyterian Church in New York. 21 (~I'T1~ J\ (~1-l1~1~l:t I:' ()l:t ()lJl:t 1~'TJ\ N(~1~1..1(~J\I.. 131:t()rl'1-l1~I:tS J\Nl) Slsrl'l~ltS NO, that is not the first line of a joke! Evangelical Christians in mainline Protestantism have done something good for the church and for those of us who call for the acceptance of gay men, lesbians, and bisexuals. They have tlcome out of the closet." For years, our evangelical brothers and sisters have been raising a theological issue in the guise of a social practice issue: homosexuality. Homosexuality is not, and never was, their real issue. Their real issue was, and is, the authority of the Scriptures. A necessary prerequisite for faith for many evangelical Christians is a belief that Scripture is authoritative, if not inerrant. Without a tangible, touchable set of words as a foundation for their faith, many feel their entire faith can crumble. Mter lOO-plus years of exposure to higher criticism and other evolving methods of interpretation of Scrip-r ture, they correctly felt that too many biblical interpretations had become tlmoving targets." One issue they felt could be biblically supported was opposition to homosexuality. Recent studies in most denominations have confirmed that the few words in the Bible which refer to same-gender sexual practice are negative-a fact we cannot deny. Condemnation of homosexuality became the symbolic stand-in for evangelical Christians' real issue: erosion of the authority of Scripture. The Evangelical Quantum Shift Most of that disguised, symbolic opposition changed in November 1993 with the Re-Imagining Conference. The wide variety of expressions of faith at that conference sent a shock wave through the evangelical camp. The evangelicals' belief in the authority of Scripture was directly questioned, along with their belief that salvation comes through Christ alone. By Tom Griffith They are challenging us where we need to be challenged. After that conference, evangelicals finally began raising theological issues under their own colors. Using phrases such as "belief in the SCriptures and the normative creeds and confessions of faith of our church," they began to challenge us to define our beliefs. They are opposed to the explorational theological pOSitions of many in our churches. Though they still "wave the flag" on the issue of homosexuality, evangelicals are now talking about their real issues. They are no longer in their "anti-homosexuality" closet! As Christians who seek to be in supportive ministry to and with lesbian, bisexual, and gay persons, the best thing we can do is to cheer for our evangelical brothers and sisters who are making this quantum shift in thinking and tactics. They are doing us and the churchat-large a major favor. They are challenging us where we need to be challenged. A Call to Liberal Honesty Now it is our turn to get honest. Although the creeds of our denominations pay lip service to the idea that Scripture is "authoritative" and "sufficient both for faith and for practice," many of us have moved far beyond that notion in our theological thinking. We are only deceiving ourselves-and lying to our evangelical brothers and sisterswhen we deny the shift we have made. We have moved beyond Luther's sola Scriptura (only Scripture) for the same reason the Catholic Church moved beyond the canonized Scriptures after the fourth century. We recognize that understandings of the intervention of the Holy into the lives of the faithful change as living situations change. "New occasions teach new duties." We have moved far beyond the idea that the Bible is exclusively normative and literally authoritative for our faith. To my thinking, that is good! What is bad is that we have tried to con ourselves and others by saying "we haven't changed our position." Furthermore, few of us retain belief in Christ as the sole way to salvation. We trust that God can work under many other names and in many other forms to save people. Our views have changed over the years and evangelicals know it. At least, they have the honesty to call us to honesty. Can we admit that we find it helpful to explore the logical consequences of our faith, even if it moves us in directions which our churches have not affirmed in the past? I believe that if we can, we will end up being both surprised and pleased. Evangelical persons I know care greatly about having both their beliefs and themselves treated with seriousness and acceptance. They do not want to be treated as if their faith is unimportant. Our denial about changes in our faith feels to them like a casual dismissal of their faith, and of them. Ifwe can be mutually honest, maybe we can finally move beyond the issue of acceptance of gay men and lesbians as part of God's creation. We have far more in common with evangelical Christians than we have differences. Wouldn't it be nice if we could all join in opening church doors to all who profess faith in Jesus as the Christ, regardless of orientation? If that could happen, we would probably all be a little bit closer to the realm of God's love. I thank my evangelical brothers and sisters for calling us to honesty. I cheer what they are dOing. I hope you will too! 'Y Tom Griffith is pastor of Crescent Heights United Methodist Church (a Reconciling Congregation) in West Hollywood, California. Open Hands 22 Jl\~l~~I(~J\IJ (~1~J\IJIJ1~~(~1~~ J\l~l~J\I) By Alice O'Donovan fter a recent worship service, a woman asked, with tears in her eyes, liDo you ever talk with e about baptism? I have never been lzed." Of course I talk with people baptism. I am the ordained pasa small congregation. bat this woman needs to hear-and s to believe-is that God loves her lesses her in her love for a woman. stands at the door of the church ering if she dares to come in. She .e reason that we have welcoming rches. We will make her welcome. ~n she enters the waters of baptism sits at table in my church, love will . again. 'ke this woman, the Universal Fel" 'ship of Metropolitan Community .urches (UFMCC) has been knocking e door of the church-the National uncH of Churches of Christ in the The UFMCC has been waiting over ecade for a welcome. The reality of sacred dream of the reign of God, ere all creation celebrates its being ove, is yet to come. The bitterly anpnistic division of the Church into urches and the exclusion of the lesbifaithful are but two signs that we e not yet living the fullness of God's e. How do we open the doors of our urches and the doors of the NCC so at those who long for healing love 'ght come in to sit at table and share the breaking of bread? ,.-Ancient Foe Persists he force behind the closed doors and the unwelcome table is our ancient heterosexism/homophobia. It is that .. emy which has permitted the NCC ce 1983 to exclude the UFMCC from fullness of welcome and memberip. It is that enemy which holds local urches back in their welcoming pross, It is that enemy which is antithetito the gospel of Jesus Christ. Let us be clear. So long as the UFMCC e.xcluded from the NCC, the witness he National Council is a tainted wit~s. When the UFMCC is fully wel~e at the table ofJesus Christ as it is "nter 1995 prepared in the NCC, love can claim another victory. Present Realities Using stark terms to describe present realities, Rev. John Thomas, chair of NCe's Counseling Committee, repoited to the General Board in November 1994: Some member communions feel that questions related to homosexuality must be seen as settled ... They have little interest in continued conversation.. . Other communions believe that questions surrounding homosexuality must be addressed ecumenically in the Council... However, the inability or the unwillingness of member communions to talk with each other about these questions will not help us preserve unity ... Our choice is between dialogue and further conflict/confrontation, and this confrontation will come from among the member communions as well as from outside the Council. Thomas acknowledged that there are things we do not know, at least not yet. We don't know how to move this Council to address the tough questions that loom over us like a cloud that neither indifference nor denial can dispel. We don't know how to move our member communions to risk encountering each other in ways that honor perspective on how we attend to scripture and tradition and to the changing requirements of hospitality in our time. We don't know how to establish a climate where those whose faith understanding make the fullness of hospitality to gay and lesbian persons impossible and those whose faith commitments make such inclusion a requirement can gather together at a common table of dialogue without suspicion, caricature or stereotype. We don't know how to do this. So we must wait... So we Finding a "Way~Out oJ'.j~p Way" wel~oming congregations carth~ip N€C find a "way oll! of no ~y." ,. iff' ~~t; :~, c .-U\~ ._.. ' .,,< ,,:J% Engag~1.in ministry wi~!i. IOGaL7purnenicai partners wtr~1 :sha~e the visiqnAand.,!he work. ". \ . "1t • Joiriwidcal,istate, and regiobal coun~ils of ?n 9penlyH h Board U~MCC churches arid particip9tein their miJ!istries and th~i%governa·nce. i' • Ask yorr;§16~al~lt,state, or regiomtl 'counG!1 to a~opt ana communicate resolution:sm sup~or~ 9,f ..;til.~mbership forU~ry1CCjn the National C61:JncitwWfJili ;; • Ask'1y.our genomination to{.@eat.lesbian otgay m~'mber as either prO)(yor f' regular aelE~gat~itoJhe(~eneral the National Council ot~tnurch,~s. 1 • Ad?pt and forwar,dJq~he ~e~~ra1 Sesre.tar¥. of the NCC resofution~... ?r statements of sl.lpporti~or the inclusion t%t~~ as a member of Eb~NCe. will wait. Not disband. Not quit. But wait. Wait to find a way out of no way.! What Next? Clearly, there is work to be done in the national ecumenical setting. We must: • Bring the UFMCC into full membership of the NCC; • Continue to place lesbigay concerns into the work and ministry of the NCC; • Insist that the NCC itself become fully inclusive of lesbian and gay persons in its staff, personnel policies, and practices. Welcoming congregations in every tradition are opening their doors, setting more places at the table. The doors of the National Council of Churches are still closed. Surely, the One who stands at the door and knocks will gUide and strengthen us until all the doors are open. T Note IExcerpted from the Report ofthe Counseling Committee, NCC, November 1994. Alice O'Donovan, pastor of First Congregational Church of South Windham, Connecticut, is a United Church of Christ proxy delegate to the General Board of the National Council of Churches. 23 ~ ~f4ft"'f"f"S t~C:' ~"f'ft ~ 1=OR 'Cn€' SA.R.€' 01= n€'A.L1NCj A. Responsive Confession n-nd A.ssu-rCl.-nce Created by Cheryl D. Harrell [Ifpossible, invite people to gather in a circle for this confession and assurance.} LEFf: We confess that we are afraid of the unknown ... the stranger ... the other. RIGHT: We confess that we are afraid of the feminine ... the sexual. ..the body. LEFf: We confess that we are afraid of the power of emotions ... passion ... desire. RIGHT: We have cut ourselves off from the earth and from our own bodies. LEFf: How shall we ever heal? How shall we ever know wholeness again? RIGHT: We have forgotten your charge to receive the stranger. We have missed opportunities to see the Christ in your created diversity. LEFf: We have forgotten your invitation to be responsible, creative, and playful. We have missed the Spirit of Christ. RIGHT: We are broken in heart, broken in body, broken in spirit. ALL: o GOD, as a church we ask your help in casting off our collective guilt so we do not repeat the fears and mistakes of the past. Forgive us. Restore us to wholeness in your Creative Love for our bodies, our sexuality, and our amazing diversity. Give us all courage to be fully who we are. Bring us into right relationship with you and with each other. Bind our hearts with love, so that we may commit ourselves to seeing. the Christ within ourselves and within our neighbor. [The leader now turns to a neighbor, takes their hand and, looking into their eyes, asks, "Do] have your permission to see the Christ within you?" When a reply is made, the leader then says, "] do see the Christ within you. When you know this is true, pass it on."Allow time for each person in turn to ask the question and share this interactive assurance around the circle.} * LEADER: In allowing the Christ to be seen within us and in seeing the Christ within each other, we are made whole. ALL: Rejoicing in the grace of seeing the Holy, we are moved to create hospitality for all, recognizing that we are all One and there is no Other. Note *This can be a vulnerable but very healing ritual ifyour congregation is ready for it. Cheryl D. Harrell is a clinical social worker and pastoral counselor who also serves on the Open and Affirming task Force for the Massachusetts Conference of the United Church ofChrist. Open Hands 24 GAY/LESBIAN INTEREST Equal Rites Lesbian and Gay Worship, Ceremonies, and Celebrations l' {'V" Paper $14,99 Kittredge Cherry and January Zalmon Sherwood, editors Equal Rites is a much-needed collection of worship services, ceremonies, and celebrations that is attuned to the unique needs of sexual minorities. The selections, written primarily by lesbians and gay men, include rites of spiritual beginnings, healing, blessings, holy communion, and pride and empowerment. Also included are funeral and memorial services, seasonal and holiday rites, and covenant rites for couples. More than a collection, Equal Rites can also serve as a reference book for creating unique and meaningful worship services that address significant aspects of lesbian and gay spirituality. Contributors include Malcolm Boyd, Chris Glaser, Carter Heyward, Diann L. Neu, and Troy D. Perry. Know My Name A Gay Liberation Theology Richard Cleaver Paper $15,99 April The place of gay men and women in the community of faith has become one of the most divisive debates in the church today. Roman Catholic writer and activist Richard Cleaver takes a fresh approach to this issue by examining the struggles of gay men and lesbians in the church, specifically the Roman Catholic Church, through the lens of liberation theology. He offers not simply a "gay" reading of scripture, however, but one that is spiritually challenging. Coming Out to God Prayers for Lesbians and Gay Men, Their Families and Friends Chris Glaser Paper $9,99 Now available "A wonderful collection of compassionate prayers." -The Other Side ""'i'i""iii""iiiii I iiiil1111 Sl"'\Sl"'\el"'\e~el"'\' '~'",'~~,-l-,I ~'n'rl~'rl iii iii Winter 1995 WESTMINSTER JOHN KNOX PRESS At your bookstore, or call toll... free 1..800..672.. 1789 100 Witherspoon Street, Louisville, KY 40202... 1396 25 On Change The church is on a journey, moving from a place of sexual exclusivity to one of sexual inclusivity. Whether we are conservative, moderate or liberal, radical right or radical left, our journey is arduous and often painful. It is filled with partial breakthroughs that seem to evaporate in the midst of continued fears, gross misunderstandings, stony silences, and new rejections. Yet, our journey is also full of profound faith, new insights, life-giving dialogue, and outstretched hands. Church-transforming change is like that! We do not all view needed changes in the same way. Like women described in Defecting in Place, some of us in the welcoming church movement may be transformists.1 We see our role as promoting IIsystemic change throughout the church in leadership, liturgy, and theology." Others of us may be reformists. We believe our role in the welcoming movement is to work for some changes, but we . prefer to keep the basic structures of the church as they are. Mter all, reformists say, we are making small gains toward sexual inclusivity! Still others of us in the movement are probably conformists, not really interested in changing the church as church. We focus instead on personal relationships with God and Christ and on welcoming individual persons whom we meet. We are all trying to respond to the Christian mandate to be the inclusive church of God. Our approaches remain very different. We are challenged to acknowledge the differences and affirm each others' work by understanding where our approach fits into the larger picture. As the church on a journey, we live simultaneously in the rooted traditions of the past, the shifting sands of the present, and the flickering traces of God's II new earth." Our welcoming movement is part of a much larger journey, for the church as a whole is moving out of one paradigm which has informed its life and mission for centuries into another that has only a vague form and shape. We live, as Loren Mead puts it, in lithe time between paradigms." Paradigm: An overarching model or pattern with a particular set of coherent traditions, customs, beliefs, and ways of living. Mead, an Episcopal priest, writer, and founder of the Alban Institute, lays out a bigger picture for us in The Once and Future Church.2 He identifies two paradigm shifts that occurred in prior centuries in the church. Jesus called forth the first one-from our Jewish and Greco-Roman roots to the Apostolic Paradigm. During the few generations it took to make this first paradigm shift, much turmoil occurred, new roles emerged, and new ways. of doing things were developed. Arguments abounded for doing things the old, established way. The second paradigm shift, which Mead calls the Christendom Paradigm, began during the fourth century with the conversion of Constantine and continued until Christianity became the official religion of the Empire. This paradigm guided us into the twentieth century. Under this paradigm, the life and mission of the church again changed in drastic ways. Now, says Mead, we live in a time between paradigms. Our welcoming movement has emerged in this time between paradigms. We raise sexual inclusivity and affirmation of diversity as necessary foundations for the paradigm under which the church will live in future centuries. Participating in such a shift is never smooth or easy. At times our roles will conflict. Pain on all sides will prevail. Just keep remembering: Paradigm shift occurring! God's new earth emerging! It's a big enough image to sustain! Notes 1Winter, Lummis, and Stokes,. Defecting in Place. (Crossroad, 1994), pp. 32-33. 2Loren B. Mead, The Once and Future Church. (The Alban Institute, 1991), pp. 8-29. " W oming"Tb.; ;emes for Deadline 1995 Roots ofPrejudice: Confronting the Conflict Apr 11995 1996 Gender and Transgender: Exploring the Issues Jun 11995 19% Intimacy: Redefining Relqtionships Sep 11995. 1996 Airing Out Closets: Individual, Family, Congregation, Denomination Dec 11995 1966 "J![l1,lOfing Divetsities...Reiarej,less ofRace, GentJe~,orSexual Ori~t(lt!vqd. . Mar 1 1~ .< •••••••,,':'..~. »> %...:>;:>,, :=:::-«-: ~"~'i!>.>i.w:'¥1Ji0 ~=~~::::::, J::...iI 0-'::'%. • ';;,M. Ifyou would like to write an article, contact Editor, RCp, 3801 N. Keeler, Chicago, IL 60641 Open Hands 26 ments &Letters os ,\Tote: This first letter is excerpted and adapted from a longer letter as originally addressed to pastors ofthe Southeastern Synod, ELeA. er to Pastors came to the Southeastern Synod of the Lutheran Church in rica about the time the civil rights movement began on the ory of the synod. The movement was one of the consequences hat epic struggle we call World War II. Itwas destined to change nation and a lot of us along with it. As I look back on this half tury, it gives me satisfaction to know that I was on the right e of the civil rights issue. I am not boasting. I was pushed into mg on the right side when the synod made me chairman of .lat was then the Social Missions Committee. Faced with the ice of supporting the leadership of the national church or reing it, I deemed it my responsibility to support the position of church, a decision which broadened my horizons and led me see how wrong I had been to support discrimination against ack people by not playing an active role in ending that discrimiiion. When I began my ministry, a Black person might be found rutting the grass or cleaning the church. He or she could not have been found inside at worship, and certainly not in the pulpit. _k>w at the synod I see Black people as delegates and as pastors. And I think most of us now agree that this is the way things should be in the Christian church. I take satisfaction in knowing that I did something to diminish racial discrimination in the churches. The civil rights movement gave new impetus to women to push open doors previously closed to them. We can be grateful for this change. Some of us may be apprehensive about the kind of competition women will give us, but I don't think we would defend an all-male clergy in a church where all are said to be one in Christ. The civil rights movement stirred the gay and lesbian community to step forth and claim the rights promised to all citizens of this country. This movement did not begin on the territory of the Southeastern Synod as the civil rights movement did, but it appears that some crucial battles in this struggle against discrimination will be won or lost on our territory. These people have always been a part of our congregations. We have taught them to hide their identity, to be ashamed of what they are. We have driven most of them out of our congregations by our judgmental attitude toward them. In the church, where we all are by the grace of God, these people should have the respect and the acceptance we now offer Blacks and women. The struggle against injustice manifested toward Black people was the big issue of my time. The struggle against injustice for gay and lesbian people is a big issue at this time. Where do you come down in this struggle? As a Christian, can you justify discrimination against these people? Winter 1995 To those who would justify discrimination against gay people by pointing to Bible texts, I would say more is said specifically about divorce by the Bible-and by better authorities than Moses or Paul. Jesus himself has some very plain words to say condemning divorce. Yet we have found a way to accept divorce among our people and even among our clergy. Can we not find the way to be accepting and loving toward those persons whose IIcrime" is loving another person like them? I write to you with the hope that you will be engaged in helping the church accept these persons-this despised minority who are always with us. Ifyou will do this, I believe you will look back on your ministry in years to come and be proud that you helped bring down another barrier within the church. May God bless your ministry. . Rufus B. Cuthbertson, Dahlonega, Georgza About our Magazine Dear Editor: I have subscribed to Open Hands for some time now and eagerly look forward to each new copy. I have enjoyed reading the articles for my own growth and for use as teaching material in educational classes. My interest in your publication was originally sparked by the fact that I have a son who is gay. When he was first coming to grips with his homosexual identity, he felt deserted by the church. Open Hands is instrumental in showing that doesn't have to happen. I will have a book published in late March-early April titled Geaning Closets: A Mother's Story. It is the story of my faith journey from the discovery that I have a gay son to the acceptance of that son. Writing the book was not as difficult as having the courage to have it published and put on a public bookshelf. I was concerned about the consequences to my family and inevitable conflict that would follow its publication. More than once, I opened my new copy of Open Hands to find something that encouraged me to keep going. Thanks! Beverly Cole, Salina, KS Dear RCP: Sometimes.l feel very much alone in the United Methodist Church. Wearing a button that says IIAnother Straight Person for Gay & Lesbian Rights" to my first annual conference, Idiscovered quickly who was of like spirit and mind. Reading Open Hands reminds me, when the process toward ordination seems most frightening and futile, that there are many who are not afraid to share God's love. . Chnstopher Buckley, Menlo Park, CA About Campus Ministries Dear Mark: The new issue, Campus Ministries with Sexual Minorities, is wonderful. How do you keep turning out such a quality product?! Bill Johnson, minister for AIDS Program & Ministries Coordination, UCC Board for Homeland Ministries Readers IQvi:fedloRespond Send us your CQll'lfl'Ients on past themes and articles Or your concerns about ,':::= :>.. ' ' y. ' particular struggles in the welcoming church community. Write ashort pe.rsqnal reflection piece on one of the themes for upcoming issues (see box on page 26). Send to Editor, 3801 N. Keeler, Chicago, ILS0641.fax: 3121736-5475. 27 New Churches in Our Welcoming Movement We welcome these congregations which have joined our growing grassroots movement in recent months. ~TATAT~ r.,.....,.....,..... OPEN -m-!~!~!~ r.,"'''''''A''''' L OPEN AND AFFIRMING Community Church of Chesterland Chesterland, Ohio "A beacon of social awareness and activity," this diverse ISO-member congregation recently celebrated its 17Sth anniversary. Committed to the nurture of its members, the church's Called to Care Board organizes lay visitation within the congregation. The church is equally interested in outreach to the community, especially in surrounding Geauga County where it has a strong history of activity. The Church Growth Board is looking at future directions for the church and asking for ideas from all its members. The congregation maintains an active interest in issues affecting gay, lesbian, and bisexual people. Members are helping plan an AIDS Testing Center to serve their area. Crombje Street UCC Salem, Massachusetts A small church with a big mission, the 30 members of Crombie Street have for many years provided a soup kitchen, food pantry, and shelter for homeless adults. The church is part of a regional group of UCC churches called the Essex Association. Recently, the Association took on a two-year mission project of raising funds to rehabilitate flooring, bathrooms, etc. in the Crombie Street building so that it may continue its vital ministries in the community. The congregation is considering more active ways to advertise its presence as an ONA church, as well. First Church of Christ Glastonbury, Connecticut A suburban congregation of 1400 members, First Church emphasizes worship, educational ministries for all ages, and community involvement. Its strong youth program will include a trip to Tennessee where 40 young people and their advisors will participate in a mission work project. Members of the church also participate in area groups dealing with affordable housing and diversity issues in education. The church is reflecting on its ONA process and anticipates further ONA planning in the coming year. Mt. Sinai Congregational Church, UCC Mt. Sinai, New York Located in one of the villages of Long Island, this 77S-member congregation has a very active mission program which includes involvement in Habitat for Humanity, Heifer Project, an Interfaith Nutrition Network, and a food pantry. It offers strong Christian education and youth programs, with 2S young people attending Sunday School. The church continues to wrestle with some issues raised in its ONA process and to explore what its ONA commitment can mean in its life and witness. Sixth Avenue United Church Denver, Colorado This very diverse, urban congregation of 7S members is excited about the growth it is experiencing! New folks are coming to a church characterized by a sense of intimacy and offering novel, spirited worship. Sixth Avenue also has a dynamic music program (contemporary, traditional, and jazz). The congregation has been part of the Capitol Hill United Ministries, an ecumenical group which opposed Colorado's antigay Amendment 2. Its pastor is involved in the interfaith Voices of Faith which is planning a summer conference on the religious community's role in advocacy for gay, lesbian, and bisexual persons. Broadway UMC Chicago, Illinois Founded more than a century ago, Broadway experienced a renaissance in the mid-1980s when its building was destroyed by fire and a new facility constructed. As one of the only handicapped accessible public buildings in its North Side neighborhood, its building is used by many community groups. Located in a neighborhood whose population has changed dramatically about every decade in the past half-century, the Broadway congregation has learned to adapt and be in ministry with new groups of persons. Gay and lesbian persons are one of the more recent neighborhood groups to be welcomed. The Broadway congregation has grown dramatically to 21S members in the past three and a half years as it has received 148 new members. Open Hands 28 FOURTH NATIONAL CONVOCATION OF RECONCILING CONGREGATIONS I I ..1.-... --BIBLE STUDY led by Bishop Roy Sano special performance of HOME: The Parable of Beatrice and Neal BOUND for the l WORSHIP FORUMS PROMISED LAND Preaching: Rev. William Bouton Ms. M. Garlinda Burton .. .. . Rev. Dr. Annette Jones Bishop William Dew ...a spirit-filled gathenng of the whole family of God Rev. Jeanne Audrey Powers Rev. George McClain July 13-16, 1995 Rev. Andrew Robinson-Gaither Dr. Mel White Augsburg College, Minneapolis WORKSHOPS • COVENANT GROUPS • CHILDREN & YOUTH PROGRAMS For registration information, contact: Reconciling Congregation Program, 3801 N. Keeler Avenue, Chicago, IL 60641. 312/736-5536; fax: 312/736-5475 Winter 1995 29 Widely-acclaimed original musical drama inviting lesbians & gay men to come "home" to church... HOME: The Parable of Beatrice and Neal OrIGinal Cast Recording (40 mins.) Compact Disc ................. '........................................ $15 Cassette Tape ..........:;............................................. $10 'E Video (105 min;.) ............................... ':: ........ '; .... $25 edited live recording of final tour performance. 10th Anniversary Video (25 mins.) ...................... $30 'ghlights from show and interViews with company. Add $3 s/Jipping to your order. ER FROM: Recopc!ling Congregation Program 3801 N.'Keeler Avenue ,Cl)ica~;';;i1.60641 , 3121736=5536 fax: 3121736-5475' Published music and score will be available in early 1995. act Tim McGinley, 622N. Riley, Indianapolis, IN 46201. 317/356-2215. tenary UMC I..ouis, Missouri .. historic downtown congregation, Centenary was founded 839 and has met in its building since 1869. Its 300 memrs live throughout the metropolitan area. Aggressive outh through newspapers and radio (with TV ads in 1995) has ught in newer, younger members over four years. Cente:y is well known for its music program. Its ministries inde an independent, nonsectarian elementary school, ser. ces for retired persons, and participation in Habitat for umanity and Project Hope. A chapter of Parents and Friends . Lesbians and Gays is now being organized. Chenango Street UMC B,nghamton, New York Located in what was the most prosperous neighborhood in :he city earlier this century, Chenango Street's membership peaked at 950 in the 1950s and has stabilized now at 200. Being vital, open congregation is key to Chenango Street's identity. -everal community arts and 12-step groups use the building. The Chenango Street Players present dramatic interpretations n Sunday worship. The congregation has attracted younger amilies and children in recent years. Newer members spurred the interest in becoming a Reconciling Congregation. Trinity UMC Kansas City, Missouri Located in a gentrified neighborhood in midtown Kansas City, Trinity has traditionally been a welcoming community. That tradition, along with a progreSSive perspective, has attracted many new, younger persons to the 300-member congregation in recent years. Many of these newer members are also gay. Trinity's mission is carried out through its support of several multi-church agencies in the community. The congregation is quite proud of its outstanding music program. [ RECO~HRISTJ Grace Lutheran Church Washington, D.C. Undaunted, this 260-member urban congregation revisited the decision to be a Reconciled in Christ congregation-and succeeded on its second try. The interlude brought kairos and chronos together. Grace celebrates being a multicultural faith community with membership representing nine African countries. Pastor Dean Moe commented that welcoming churches and the larger church need to be more intentional in outreach ministry celebrating diversity and more sensitive to multiethnic understandings about sexuality. Mark Your Calendars ... More Light Annual Conference, Seeking God's Song in a New Land, Baltimore, April 28-30, 1995. Contact: Bill Capel, 217/ 355-9825; Dick Hasbany, 503/345-4720. National Mfirmation 20th Anniversary Gathering, Capturing the Tradition-Responding to the Challenge, Dallas, April 2123, 1995. Contact: Affirmation, PO Box 1021, Evanston, IL 60204. Open and Mfirming Exultation, Gathered In Spirit-Gaining in Strength, Cleveland, October 13-15, 1995. Contact Ann Day, 508/856-9316. OUR WELCOMING MOVEMENT GROWS Since 1978,420 More Light (Presbyterian), Open and Affirming (Disciples of Christ and United Church of Christ), Reconciled in Christ (Lutheran), Reconciling (United Methodist), and Welcoming & Affirming (Baptist) congregations and nineteen campus ministries have publicly declared that they welcome all persons, including lesbians and gay men. This is an increase of18% over one year ago! These "welcoming" communjties are in forty-one states, the District of Columbia, and Canada. Following is a complete list of congregations, alphabetically by state and city, followed by a list of campus ministries and judicatories. The affiliation of each is designated by the following codes: ML More Light (Presbyterian) aNA Open and Affirming (UCC) O&A Open and Affirming (Disciples) RIC Reconciled in Christ (Lutheran) RC Reconciling Congregation (United Methodist) W&A Welcoming & Affirming (Baptist) CONGREGATIONS ALASKA Palmer Church of the Covenant ~&A) ARIZONA Tucson St. Francis in the Foothills UMC (RC) ARKANSAS LittleRock Pulaski Heights Christian (O&A) CALIFORNIA Alameda First Christian (O&A) First Congregational (ONA) Albany Albany UMC (RC) Altadena Altadena Congregational (ONA) Christ the Good Shepherd Lutheran (RIC) Baldwin Park First Presbyterian (ML) Belmont Congregational Church UCC (ONA) Benicia Community Congregational (ONA) Berkeley Berkeley & Richmond Intercity Ministry (O&A) First Baptist ~&A) St. John's Presbyterian (ML) Shepherd of the Hills Lutheran (RIC) Trinity UMC (RC) Univers~ Lutheran Chapel (RIC) University Church (O&A) Car/sbad Pilgrim Congregational (ONA) Claremont Claremont UMC (RC) Claremont UCC, Congregational (ONA) Concord First Christian (O&A) Danville Peace Lutheran (RIC) EICerrito Mira Vista UCC (ONA) Eureka First Congregational (ONA) Fair Oaks Fair Oaks UMC (RC) Fairfax Fairfax Community (ONA) Fremont Niles Congregational UCC (ONA) Fresno Wesley UMC (RC) Hollywood First UMC (RC) Irvine Irvine UCC (ONA) Lafayette Lafayette Christian (O&A) Larkspur Redwoods Presbyterian (ML) Long Beach First Congregational UCC (ONA) Trin~ Lutheran (RIC) Los Angeles Mt. Hollywood Congregational UCC (ONA) Un~ed Univers~ (ML, RC) Wilshire UMC (RC) Marin City St. Andrews Presbyterian (ML) Milpitas Sunnyhills UMC (RC) Modesto College Avenup, Congregational (ONA) Newark Holy Redeemer Lutheran(RIC) North Hollywood St. Matthew's Lutheran (RIC) Toluca Lake UMC (RC) Oakland Fa~Lutheran (RIC) Lake Merritt UMC (RC) Lakeshore Avenue Baptist (W&A) Lutheran Peace Fellowship (RIC) Montclair Presbyterian (ML) Plymouth UCC (ONA) St. Paul Lutheran (RIC) Palo Alto Covenant Presbyterian (ML) First Evangelical Lutheran (RIC) First Presbyterian (ML) University Lutheran (RIC) Pasadena First Congregational UCC (ONA) Richmond Grace Lutheran (RIC) Sacramento Lutheran Church of Our Redeemer (RIC) San Diego First Lutheran (RIC) San Francisco Bethany UMC (RC) Calvary UMC (RC) Christ Lutheran (RIC) First Congregational UCC (ONA) First St. John's UMC (RC) First Un~ed Lutheran (RIC) Glide Memorial UMC (RC) HamiHon UMC (RC) Noe Valley Ministry (ML) Pine UMC (RC) Seventh Avenue Presbyterian (ML) St. Francis Lutheran (RIC) St. John's UCC (ONA) St. Mark's Lutheran (RIC) St. Paulus Lutheran (RIC) Trinity UMC (RC) San Jose Christ the Good Shepherd Lutheran (RIC) First Christian Church (O&A) New Community of Faith (W&A) St. Paul's UMC (RC) San Leandro San Leandro Community (W&A) San Mateo College Heights UCC (ONA) San Rafael Faith Lutheran (RIC) First UMC (RC) Santa Barbara La Mesa Community (ONA) Santa Cruz Grace UMC (RC) Santa Monica The Church in Ocean Park (RC) Sausalito First Presbyterian (ML) Stockton First Christian (O&A) Sunnyvale Congregational Community (ONA) Raynor Park Christian (O&A) St. John's Lutheran (RIC) Terra Linda Christ in Terra Linda (ML) Tiburon Community Congregational (ONA) Shepherd of the Hills Lutheran (RIC) Westminster Presbyterian (ML) Vacaville St. Paul's UMC (RC) Vallejo First Christian (O&A) Walnut Creek Walnut Creek UMC (RC) West Hollywood Crescent Heights UMC (RC) West Hollywood Presbyterian (ML) Yucaipa Faith Lutheran (RIC) COLORADO Aurora Parkview Congregational UCC (ONA) Boulder First Congregational (ONA) Denver Cap~ol Heights Presbyterian (ML) Park Hill Congregational UCC (ONA) Sixth Avenue United (ONA) St. Paul's UMC (RC) Washington Park UCC (ONA) Evergreen Wild Rose UCC (ONA) Fort Collins St. Thomas University Lutheran (RIC) CONNECTICUT Coventry Second Congregational (ONA) Fairfield First Congregational (ONA) Glastonbury First Church of Christ (ONA) Hartford Central Baptist (W&A) First Church of Christ, UCC (ONA) Mansfield Center First Church of Christ (ONA) Middletown First Church of Christ ONA) New Haven Church of Christ in Yale Univ. (ONA) First &Summerfield UMC (RC) United Church on the Green (ONA) Noank Noank Baptist (W&A) South Glastonbury Congregational (ONA) Stamford St. John Lutheran (RIC) Storrs Storrs Congregational (ONA) Waterbury South Congregational (ONA) Windsor First Church UCC (ONA) DELAWARE Newark New Ark UCC (ONA) DISTRICT OF COLUMBIA Washington, D. C. Augustana Lutheran (RIC) Christ Lutheran (RIC) Christ UMC (RC) Church of the Reformation (RIC) Community of Christ Lutheran (RIC) Open Hands 30 UMC(RC) -~ Congregational (ONA) . Trility Lutheran (RIC) own Lutheran (RIC) Lutheran (RIC) -~ ":ulsLutheran (RIC) . ter Presbyterian (ML) -•United Church (ONA) Calvin Presbyterian (ML) -. Tmothy Lutheran (RIC) Presbyterian (ML) rant Park-Aldersgate UMC (RC) Church of the Crossroads (ONA) HonoluluLutheran (RIC) S lpaign McKinley Memorial Presbyterian (ML) St. Andrew's Lutheran (RIC) 1Cago Albany Park UMC (RC) Augustana Lutheran (RIC) Broadway UMC (RC) Christ the King Lutheran (RIC) Christ the Mediator Lutheran (RIC) Ebenezer Lutheran (RIC) Grace Baptist (W&A) Grace UMC (RC) Holy Covenant UMC (RC) Holy Trinity Evangelical Lutheran (RIC) Immanuel Lutheran (RIC) Irving Park Christian (O&A) Irving Park UMC (RC) Lake View Lutheran (RIC) UncolnPark Presbyterian (ML) Mayfair UMC (RC) Peoples Church (ONA) Resurrection Lutheran (RIC) SI. Mark's Lutheran (RIC) SI. Paul's UCC (ONA) Trinity Lutheran (RIC) Unned Church of Rogers Park (RC) ' ersity Church (ONA, O&A) 00 Avenue UCC (ONA) Evanston First Baptist (W&A) HemenwayUMC (RC) Wheadon UMC (RC) Maywood Maywood House Church (RIC) OakPark Euclid Avenue UMC (RC) Good Shepherd Lutheran (RIC) Wilmette Winter 1995 First Congregational UCC (ONA) Winfield Winfield Community (RC) INDIANA Indianapolis First Congregational UCC (ONA) Northeast UCC (ONA) -South Bend Southside Christian (O&A) West Lafayette Shalom UCC (ONA) IOWA Ames Lord of Lffe Lutheran (RIC) University Lutheran (RIC) Cedar Rapids Faith UMC (RC) Clinton Clinton-Camanche Subgroup of Iowa MFSA (RC) Des Moines Plymouth Congregational UCC (ONA) Trinity UMC (RC) Urbandale UCC (ONA) Iowa City Faith UCC (ONA) KANSAS Kansas City ecumenikos (ML,ONA, O&A, RC) Olathe SI. Andrews Christian (O&A) Topeka Central Congregational UCC (ONA) KENTUCKY Henderson Zion UCC (ONA) Louisville Central Presbyterian (ML) LOUISIANA New Orleans St. Mark's UMC (RC) MARYLAND Baltimore First &Franklin Presbyterian (ML) SI. John's UMC (RC) SI. Mark's Lutheran (RIC) Gaithersburg Christ the Servant Lutheran (RIC) Lanham Good Samaritan Lutheran (RIC) Rockville Rockville Presbyterian (ML) Takoma Park Takoma Park Presbyterian (ML) ~ -~--~~ Amherst First CongregatiooaJ UCC (ONA) South CongregatiooaJ (ONA) AOOover BaIIardvaIe United (ONA,RC) Aubum Pakachoag (ONA) Boston Church of the Covenant (ONA, ML) Church of the United Community (ONA, O&A) Old South Church (ONA) Cambridge First Church, Congregational (ONA) Old Cambridge Baptist (W&A) University Lutheran (RIC) Danvers Holy Trinity UMC (RC) Framingham Grace UCC (ONA) Greenfield First Congregational UCC (ONA) Holliston First Congregational (ONA) Newburyport Belleville Congregational (ONA) Osterville United Methodist (RC) Salem Crombie Street UCC (ONA) Shrewsbury Mt. Olivet Lutheran(RIC) Wellesley Wellesley Congregational (ONA) Wendell Wendell Congregational (ONA) West Newton Second Churchin Newton UCC (ONA) Williamstown First Congregational UCC (ONA) First UMC (RC) Worcester First Baptist (W&A) United Congregational (ONA) MICHIGAN Ann Arbor Church of the Good Shepherd (ONA) Lord of Light Lutheran (RIC) Memorial Christian (O&A) Northside Presbyterian (ML) Detroit Truth Evangelical Lutheran (RIC) Douglas Douglas Congregational UCC (ONA) Kalamazoo Phoenix Community UCC (ONA) Ypsilanti First Congregational UCC (ONA) MINNESOTA Edina Edina Community Lutheran (RIC) Mankato First Congregational UCC (ONA) Maple Grove Pilgrims United (ONA) Minneapolis Community of St. Martin (RIC) First Congregational (ONA) Grace University Lutheran (RIC) Hennepin Avenue UMC (RC) Holy Trinity Lutheran (RIC) JudsonMemorial Baptist (W&A) Lyndale UCC (ONA) Mayflower Community Congregational UCC (ONA) Our Savior'sLutheran (RIC) Prospect Park UMC (RC) Spirit of the Lakes (ONA) Temple Baptist (W&A) University Baptist (W&A) Walker Community (RC) Wesley UMC (RC) New Brighton United Church of Christ (ONA) Northfield First UCC (ONA) Robbinsdale Robbinsdale UCC (ONA) St. Paul St. Paul-Reformation Lutheran (RIC) Wayzatta St. Luke Presbyterian (ML) MISSOURI Kansas City Abiding Peace Lutheran (RIC) Fountain of Hope Lutheran (RIC) Kairos UMC (RC) St. Mark's Lutheran (RIC) Trinity UMC (RC) Van Brunt Blvd. Presbyterian (ML) St. Louis Centenary UMC (RC) Gibson Heights United (ML) St. Marcus Evangelical UCC (ONA) University City Bethel Lutheran(RIC) MONTANA Missoula University Congregational UCC (ONA) NEBRASKA Omaha First Lutheran (RIC) NEW HAMPSHIRE Hanover Our Savior Lutheran (RIC) Jaffrey United Church(ONA) Plymouth PlymouthCongregational (ONA) NEW JERSEY South Orange First Presbyterian &Trinity (ML) NEW MEXICO Santa Fe Christ Lutheran (RIC) United Church (ONA) NEW YORK A!bany Emmanuel Baptist (W&A) Binghamton Chenango Street UMC (RC) Brookhaven Old SouthHaven Presbyterian (ML) Brooklyn Church of Gethsemane (ML) Lafayette Avenue Presbyterian (ML) Park Slope UMC (RC) St. John-St. Matthew-Emmanuel Lutheran (RIC) Buffalo Amherst Community (ONA;O&A) Westminster Presbyterian (ML) Churchville Union Congregational (ONA) Copake CraryvilleUMC (RC) Dobbs Ferry South Presbyterian (ML) Gloversville First Congregational UCC (ONA) Grand Island Riverside Salem (ONA) Henrietta John Calvin Presbyterian (ML) Marcel/us 31 First Presbyterian (ML) Mt.Sinai MI. Sinai Congregational UCC (ONA) New York Broadway UCC (ONA) Central Presbyterian (ML) Church of SI. Paul &SI. Andrew (RC) Good Shepherd-Faith Presbyterian (ML) Grace &SI. Paul's Lutheran (RIC) Jan Hus Presbyterian (ML) Judson Memorial (ONA, W&A) Madison Avenue Baptist (W&A) Metropolitan-Duane UMC (RC) Our Savior's Atonement Lutheran(RIC) Park Avenue Christian (O&A) Riverside (ONA; W&A) Rutgers Presbyterian (ML) SI. Peter's Lutheran (RIC) Trinity Evangelical Lutheran (RIC) Washington Square UMC (RC) West-Park Presbyterian (ML) Oneonta First UMC (RC) Palisades Palisades Presbyterian (ML) Rochester Calvary SI. Andrews (ML) Downtown Presbyterian (ML) The House Church (ONA) Third Presbyterian (ML) Westminster Presbyterian (ML) Sayville Sayville Congregational UCC (ONA) Yorktown Heights First Presbyterian (ML) NORTH CAROLINA Chapel Hill Church of the Reconciliation (ML) United Church (ONA) Raleigh Community UCC (ONA) Pullen Memorial Baptist (W&A) Winston-Salem First Christian (O&A) OHIO Brecksville United Church of Christ (ONA) Chesterland Community Church (ONA) Cincinnati MI. Auburn Presbyterian (ML) Cleveland Archwood UCC (ONA) Liberation UCC (ONA) Pilgrim Congregational UCC (ONA) Cleveland Heights Church of the Redeemer (RC) Noble Road Presbyterian (ML) Columbus Calvary Lutheran (RIC) Redeemer Lutheran (RIC) Third Avenue Community (RC) Dayton Congregation for Reconciliation (ONA) Granville First Baptist (W&A) Norton Grace UCC (ONA) . Toledo Central UMC (RC) OKLAHOMA Tulsa UM Community of Hope (RC) OREGON Ashland United Church of Christ (ONA) Corvallis First UMC (RC) Estacada Estacada UMC (RC) Lake Oswego Lake Oswego UCC (ONA) Milwaukie Milwaukie UCC (ONA) Portland First Congregational (ONA) First UMC (RC) Metanoia Peace Community (RC) Southwest United (ONA) SI. James Lutheran (RIC) University Park UMC (RC) Salem First Congregational UCC (ONA) PENNSYLVANIA Philadelphia Calvary UMC (RC) First UMC of Germantown (RC) SI. Michael's Lutheran (RIC) Tabernacle United (ONA, ML) University Lutheran of Incamation (RIC) Wayne Central Baptist (W&A) RHODE ISLAND Newport Newport Congregational (ONA) SOUTH CAROLINA Columbia Gethsemane Lutheran (RIC) SOUTH DAKOTA Erwin Erwin UCC (ONA) TENNESSEE Memphis First Congregational UCC (ONA) Nashville Brookmeade Congregational UCC (ONA) Edgehill UMC (RC) TEXAS Austin First English Lutheran (RIC) Trinity UMC (RC) Dallas Bethany Presbyterian (ML) Midway Hills Christian (O&A) Fort Worth SI. Matthew's Lutheran (RIC) Houston Bering Memorial UMC (RC) Community of the ReconcilingServant (ML) VERMONT Bennington Second Congregational (ONA) Burlington Christ Presbyterian(ML) College Street Congregational (ONA) Middlebury Congregational UCC (ONA) Rutland Rutland UMC (RC) VIRGINIA Alexandria Peace Lutheran (RIC) Harrisonburg Sanctuary UCC (ONA) WASHINGTON Chelan Fullness of God Lutheran (RIC) Federal Way Wayside UCC (ONA) Leavenworth Faith Lutheran (RIC) Medical Lake Shalom UCC (ONA) Mountlake Terrace Terrace View Presbyterian (ML) Olympia Community for Christian Celebration (ONA) Pullman Community Congregational UCC (ONA) Richland Shalom UCC (ONA) Seattle Broadview Community UCC (ONA) Central Lutheran (RIC) Findlay Street Christian (O&A) First Baptist (W&A) Pilgrim Congregational (ONA) Plymouth Congregational (ONA) Prospect UCC (ONA) Ravenna UMC (RC) Richmond Beach Congregational UCC (ONA) University Baptist (W&A) University Christian (O&A) University Congregational (ONA) Wallingford UMC (RC) Vancouver First Congregational UCC (ONA) WISCONSIN EauClaire University Lutheran (RIC) Madison First Baptist (W&A) First Congregational UCC (ONA) Orchard Ridge UCC (ONA) University (RC) Milwaukee Church of the Reformation (RIC) Cross Lutheran (RIC) Plymouth UCC (ONA) Village Lutheran (RIC) Racine Our Savior'S Lutheran (RIC) Sheboygan Wesley UMC (RC) CANADA/SASKATCHEWAN Saskatoon King of Glory Lutheran (RIC) CAMPUS MINISTRIES CALIFORNIA Chapman University Pride Alliance (O&A) Wesley Foundation at UCLA (RC) DELAWARE Wesley Foundation at University of Delaware (RC) DISTRICT OF COLUMBIA UM Student Fellowship at American University (RC) ILLINOIS UM Student Fellowship at Illinois Wesleyan (RC) United Campus Ministry at Northern Illinois (RC) INDIANA Lutheran Campus Ministry at Indiana University (RIC) IOWA Lutheran Campus Ministry at University of Iowa (RIC) MICHIGAN Ecclesia at Michigan State University (O&A) Guild House at University of Michigan (O&A) MINNESOTA Lutheran Campus Ministry in Minneapolis (RIC) Lutheran Campus Ministry at SI. Cloud State (RIC) Student Congregation at SI. Olaf College (RIC) NORTH DAKOTA University Lutheran Center in Fargo (RIC) OREGON Lutheran Campus Ministry in Portland (RIC) PENNSYLVANIA . Lutheran Campus Ministry at Kutztown (RIC) WISCONSIN Lutheran Campus Ministry in LaCrosse (RIC) Metro Milwaukee Campus Ministry (RIC) CANADA/SASKATCHEWAN Saskatoon Lutheran Student Movement (RIC) JUDICATORIES More Light Synods Synod of the Northeast Open and Affirming Conferences Connecticut Massachusetts Michigan Minnesota New Hampshire Northern California/Nevada Ohio Rocky Mountain Southern California Open and Affirming Regions Northern California/Nevada Reconciled in Christ Synods Eastern North Dakota Eastern WaShington-Idaho Greater Milwaukee Metro Chicago Metro Washington, D.C. Pacifica Rocky Mountain Sierra-Pacific Southeast Michigan Reconciling Conferences California-Nevada NewYork Northern Illinois Troy Open Hands 32 Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Open Hands Vol 10 No 3 - Church on a Journey Toward Sexual Inclusivity https://www.exhibits.lgbtran.org/files/original/a26c006390c0d236afc3acfb10db8dc9.pdf 44cb8556df29a6d0a5ebf648b7571c3e Issue An issue of a recurring publication. Volume Number The volume number of the issue 10 Issue Number The number of the issue (within a volume) 4 Publication Year The year the issue was published 1995 Publication Date The date the issue was published Spring Text Any textual data included in the document $6.00 4 Open Hands is a resource for congregations and individuals seeking . to be in ministry with lesbian, bisexual, and gay persons. Each issue focuses on a specific area of concern within the church. Open Hands is published quarterly by the Reconciling Congregation Program, Inc. (United Methodist) in conjunction with More Light Churches Network (Presbyterian), Open and Affirming (United Church of Christ), and Reconciled in Christ (Lutheran) Programs. Each of these programs is a national network of local churches that publicly affirm their ministry with the whole family of God and welcome lesbian and gay persons and their families into their community of faith. These four programs -along with Open and Affirming (Disciples of Christ), Welcoming (Unitarian Universalist), Supportive Congregations (Brethren/ Mennonite), and Welcoming and Affirming (American Baptist) programs -offer hope that the church can be a reconciled community. Open Hands is published quarterly. Subscription is $20 for four issues ($25 outside the U.S.). Single copies and back issues are $6. Quantities of 10 or more, $4 each. SubSCriptions, letters to the editor, manuscripts, requests for advertising rates, and other correspondence should be sent to: Open Hands 3801 N. Keeler Avenue Chicago, IL 60641 Phone: 312 / 736-5526 Fax: 312 / 736-5475 Member, The Associated Church Press © 1995 Reconciling Congregation Program, Inc. Open Hands is a registered trademark. ISSN 0888-8833 @ Printed on recycled paper. ('!jJ!en Resources for Ministries Affirming the Diversity ofHuman Sexuality (II-landl Vol. 1o,No. 4 . Spring ~995 REFLECTING ON GOD-IMAGES Focus on Imagining the Divine MALCOLM BOYD Trinitarian images, saints, angels, and holy places help us imagine God. B'ut Who Do You Say That I Am 6 "GARY DAVID C OMSTOCK >it Two' major biblical images are combined with a' 'goddess image for a personal, contemporary answer. Bless Sophia-Wisdom of God BARBARA B. TROXELL Sophia images expand and deepen our God-relationships. Sophia/Wisdom in Scripture BARBARA B . TROXELL A list of biblical and deuterocanonical passages is provided. .The,Sai'nts, Our Friends AN INTE~~"IEW WITH D ENNIS, 0' NEilL BY DIC~f;POOLEtk> Gay-Iesbian-pqsitive icons help us connect God, with oar own lives and'provide us with religious roots. Finding God in Our Own Backyard K ITTREDGE CH ERRY Spiritual sustenance can be found in miracles and pop images too. NAMING OUR GOD How Do We Name Thee-And Why? CAROLYN BOHLER ,t~ God is Persistent and Patient Black Friend for fbis writer who explores how we all need to both identify"and affiliate with the Divine. Choosing Divine Metaphors CAROLYN B OHLER Here are five questions you might raise about a potential metaphor. My God-Who-Is-Like-a-River ELIZABETH A NDREW God as a river-lover flowing into a demanding ocean emerges from deep in this writer's personal experience. Open Hands 2 8 9 10 14 16 17 18 ---- The God To Whom We Pray Living Water 20 M IRIAM T HERESE WINTER A flowing musical prayer comforts and sustains. Praisesong 21 M ARK B ELLETINI This poem names and praises God as You, Friend. 22 Psalm 10 22 H OWARD B. WARREN, JR . This modern psalm, based on Psalm 86, might be used as a litany. 23 SUSTAINING THE SPIRIT 24 Bring Many Names 25 BRIAN W REN Celebrate some of God's many names with this hymn of praise. ONE MORE WHAT DO SELECTED MO VEM ENT WORD YO U THINK? RESOURCES NEWS 26 27 28 29 See subscription increase p.32 Spring 1995 Program Coordinators Mark Bowman Reconciling Congregation Program, Inc. 3801 N. Keeler Avenue Chicago, IL 60641 312/736-5526 Ann B. Day &............~ ~ ~ Open and Affirming OPEN ........... Program P.O. Box 403 MJ!~~!!~ &.........J1 Holden, MA 01520 508/856-9316 ~ ............. o Judy Bond Reconciled in Christ Program 1722 Hollinwood Drive Alexandria, VA 22307 703/768-4915 William Capel :w,: ....&'~~~ ". More Light Churches :\...{ Network 123R West Church Street Champaign, IL 61820-3510 T 217/355-9825 Publisher Mark Bowm an Open Hands Editor Mary Jo Osterman Illustrations Kari Sandhaas Layout I GraphicsI Typesetting In Print -Jan Graves Editorial Advisory Committee Peg Beissert, Rolling Hills Est., CA Lindsay Biddle, Minneapolis, MN Ann Marie Coleman, Chicago, IL Dan Hooper, Los Angeles, CA Derrick Kikuchi, Daly City, CA Samuel E. Loliger, Buffalo, NY Dick Poole, Oak Forest, IL Caroline Presnell, Evanston, IL Irma C. Romero, Chicago, IL Paul Santillan, Chicago, IL Martha Scott, Chicago, IL Stuart Wright, Chicago, IL 3 By Malcolm Boyd HOW do we picture what is holy and divine? God is our basic image. How do we see God? Only by being clear about this can the welcoming church be truly honest in its own intentions and actions. A Trinitarian View A n activist lesbian minister told me .f'\.that she still imagines God as actor Charlton Heston (due to his roles in religious movies), despite her sophistication and . strong belief to the contrary. For many years I imagined God to be a kind of aging, paternal Lionel Barrymore figure with a touch of majesty and a whi te beard. Later I grew to see God the Father/Mother also in the guise of an Eleanor Roosevelt, a benevolent, nononsense, sturdy maternal figure. I no longer see God in any anthropomorphic terms; instead, I am aware of a vastness that is overwhelming, yet is also completely personal. For me a sense of the numinous exists in God. There is mystery, a quality that is unfathomable; I need to accept it in faith. The Lord's Prayer remains my primary prayer-the old, traditional form with "trespasses." I believe that God is in "heaven" as well as on earth. I find tremendous security in the words "hallowed be thy name." God is stable, fixed, all-powerful, and absolutely reliable. The comfort this gives me is inexpressible. Yet there is also fluidity in God-in God, the Holy Spirit. This is a softer, more luminous, indelibly personal image. I used to think the Holy Spirit was the wind, or like the wind. I can also imagine the Holy Spirit in the sound of a cello or oboe. Candlelight makes me think of the Holy Spirit. Jesus Christ is something else. Jesus is God embodied. The gospels are enormously helpful in assisting us to imagine God as seen in Jesus. The question of Jesus' sexuality leaps out at me as a gay man and priest. He appears to be androgynous. He was sensitive, vulnerable, knew how to receive as well as give to another, and was relaxed about his body. Jesus was apparently not afraid of intimacy; he shared his feelings and empathized with those of others. To be human is to be sexual. Sexuality is a part of God's creation and is healthy, vital, and good. Since the church makes the claim that Jesus was fully human as well as divine, I believe Jesus was a fully sexual human being. We have no documentation of his personal life pertaining to sex. He lived much of his adult life in the company of men; his relations with women were frank, open, startlingly honest. The church seems to have told a big lie about Jesus' sexuality, creating a tragic abyss between the human body and spirit. I found a glaring and sad example of this in a story told me by a heterosexual man. He said, "When I have sex with my wife, God turns his back." But that isn't true. God doesn't have a back to turn. God is not disapproving of sexuality. God is involved and interested and concerned. God cares intensely. This story is a bad example of imagining God. The God to whom we pray is wholly accepting of us as we are. Sex is a part of God's creation of us. When we pray to or through Jesus, we are intimately involved with a savior who is sexual and understands sexuality. I asked a good friend, the Rev. Nancy Wilson, pastor of the Metropolitan Community Church in Los Angeles, for her view about this. She said, Presuming (since there is no evidence to the contrary) that Jesus was not sexually dysfunctional, normal sexual arousal was a part of his reality. Did Jesus long to know the special appreciation of another's smell, taste, and touch? Did he know the feeling Open Hands 4 Ce'tlc tradition saw God as a trinity, but more a trinity of mothers than the trinity of the CNistian tradition. In this image the maiden Masai woman gives birth to the earth, the Irish .......,other receives and protects the earth, while the Plains Indian Wise Old Woman reminds ",s of the endings and renewal of life. The serpent and the raven are symbols of the cycles f life and death. con © 1990 by Robert Lentz. Original in full color. Text from Bridge Building Images catalog, P.O. Box 48, Burlington, VT 05402. Both are used with permission. of passionate abandon where the difference between bodies/selves joyously blurs? Did he know the God-created capacity for deep, cleansing sexual pleasure, healing, and renewal? Did Jesus know the tender vulnerability of naked sexual giving and receiving? And if he did not, how can Jesus, as the Risen Christ, be with me in my own sexuality? Another friend of mine, Robert Kettelhack, a theologian and priest who died of AIDS in 1989, imagined/imaged jesus as someone to pray to and through. He told me: For modern and post-modern people, we must insist on the presence of sexuality in the archetypal Person who is Christ. It's very likely that Jesus had homosexual urges and orientation. I remember when Bishop John Robinson, Spring 1995 author of Honest to God, asked the question, 'Did Jesus have an erection?' It upset some people so much. The irony Jesus was working with was his almost violent offensive against almost any kind of hypocrisy, his impatience with religious rules and statutes. This is very comforting to a gay person. Jesus introduces the primacy of love, the primacy of justice, into the midst of all ethical problems. This is essential for gay people looking for the ultimate criterion of Christian life. Saints and Angels I maging, imagining, and naming saints is another way to visualize the Divine. Saints are people who have led holy lives. What does this mean? They have lived lives of loving, lives of service, lives more God-centered than selfcentered. Biography helps here, but so does simple discernment and openness to the reality of searching people's lives for meaning. We need to start naming our gay and lesbian saints and placing them in context. As we find and name them, we will see new faces of the Divine. This brings us to angels. They are vastly popular. There is. a reason. It is spiritual hunger. People yearn for a sense of the holy, the Divine, especially when caught in a secular age that offers few answers to questions of meaning. Angels can be found in the pages of scripture and in notable pieces of art. Angels can also be found in our own lives. Angels bring the Divine close to people's lives. I do not hesitate to talk about my own guardian angel. This angel is with me always. This angel hears the outpouring of my cries and anxieties, questions and joys. This angel clearly offers me unconditional love. This angel does not go away and leave me. This angel accepts and understands me completely. This angel is right here. Imagining in Context A holy space is a good place to imagine the Divine. What is a holy space? Well, it can be a place where people have worshipped God. A cathedral. A quiet corner. An altar. Or, it can be a place where people have come to meditate, or engage in meaningful social action rooted in idealism, or pour out communal outrage or hope, or lift up prayer in hope of peace. Imaging the Divine is a task of beauty and creativity. It beckons us to God and to God's realm of holiness and earthiness, justice and peace, faith and hope, and love. We need to share our different images .... Malcolm Boyd is an Episcopal priest on the staff of st. Augustine by-the-Sea in Santa Monica, California, chaplain of the " AIDS Commission of the Episcopal Diocese of Los Angeles, and the author of twenty-seven books, including Take Off the Masks. 5 !lO/) THtlT 1tlm? ~------~--------~------~ By Gary David Comstock TI e Bible tells me who God is, not with clear definitions, but within the tension of questioning and answering. It does not give me a tidy package of "God" that I can carry around with me and rely on to solve my assorted problems. Instead, the Bible gives me the responSibility to engage God and to know God through dialogue, discussion, argument, and process. God is not a problem-solver for me, but a problem-poser and often a problem. The Bible places much of the responsibility for solving those problems on me. My interpretation of the biblical God may seem "radical" in the sense of being drastic, extreme, or off-beat. But it is not. It does not come from digging into remote passages, looking for hidden meaning, reading between the lines, or twisting words and phrases. Instead, it is found in the Bible's central stories. I read the passages from those stories at face-value and not out of context. Ifmy interpretation is IIradical," it is so in the other meaning of the word which has to do with what is fundamental, essential, basic-the "root" of the Bible.1 An Old Testament Answer My primary source for knowing God is the Exodus story, particularly Moses' encounter with God (Exod 3-4). After telling Moses that "I have seen the affliction of my people who are in Egypt and have come down to deliver them out of the hand of the Egyptians," God says, "I will send you to Pharaoh that you may bring forth my people, the children of Israel, out of Egypt." Moses then goes through a litany of doubts, insecurity, apprehension, objection, and avoidance. "Why me? Who am I to do this? They won't believe me. They won't listen to me. I am not a good speaker." But God reassures, explains, and provides. Among the excuses that Moses offers is his ignorance about God's identity. Who is this God who is asking him to take on the responsibility of leading slaves out of bondage? Moses says to God, "If I come to the Israelites and say to them, 'God has sent me to you,' and they ask me what your name is, what shall I say to them?" And God says to Moses, "I AM WHO I AM. Tell them, 'I AM has sent me to you."' God also says, liTell them, 'YHWH, the God of your ancestors, has sent me to you. ' This is my name forever." The Hebrew words for "I AM WHO I AM" can also be translated as "I AM WHAT I AM" or "I WILL BE WHAT I WILL BE." Their use here as a name for God depends on and stems from the Israelite name for God, YHWH, which is derived from the Hebrew verb for lito be."z The Exodus story is central to the Old Testament. The stories that come before it lead up to and anticipate it. The stories that come after it refer to and build on it. God's choice of Moses and Moses' response to God provide us with fundamental information about God and our relationship with God. In this foundational biblical story, we are told by our God that God is not a static, unchanging entity, but an active verb of being in past, present, and future tense. Furthermore, our relationship with our God is not one of unquestioning obedience, but of honest uncertainty, insecurity, questioning, protest, and negotiation. The Old Testament puts forth a relationship between humans and the Divine that is dialogical rather than mono logical. God does not speak to silent, unresponsive people. Instead, people are expected to answer, doubt, challenge, and interrogate God. Throughout the Old Testament, these question-and-answer dialogues with God are rarely tame, laid back, casual conversations. A New Testament Answe The New Testament continues tho tradition of encounters with th Divine that are challenging, emotiona and tension-filled. One New Testame. story in particular is helpful for gaiT> ing a better understanding of our relationship with the God of the Bible. The story is told three times-once in eac of the Gospels (Matt 16:13-20, Mk 8:2~30, and Lk 9:18-22). The story takes place during the heightened activity ofJesus ministry as he is traveling with his disciples and speaking to various group of people. On their way to a village, Jesu.. asks his disciples, "Who do the people say that I am?" And they tell him, "Some say you are John the Baptist; others sa Elijah; and still others say you are on~ of the prophets who has risen." And the._ the push comes as Jesus asks, "But wh do you say I am?" The story turns or: these two small, yet powerful words "but" and "you," as it shifts from questions about popular perception to pe!"sonal knowledge. Not all of the diSCiple are ready to respond. Instead of the co lective response to his first questior. only one disciple, Peter, answers witL "You are the Christ of God." The second question is a lot harder and more strongly put. The sharp turn to person _ responsibility for knowing about G and the apparent difficulty of gainir. such knowledge give the story its importance. This importance is given another d:mension with a final sentence: IIAnd h charged them to tell no one about him. The knowledge and name of God th we gain in dialogue with God is indee personal, private, protected, and not tt. be shared indiscriminately. In the 01 Testament story also, the name for Go is camouflaged as a proper noun tha reads as verb. The confusion and ambivalence are intentional and protective Traditionally, Jews have regarded the proper name YHWH as too special to Open Hands 6 nee. The Hebrew word "Adonai," meaning "the Lord," is usually substi. protect our relationships with cause their meaning is peculiar particular to us rather than univereneral, and common. As a person pIe, we keep the name and knowlof our God within or among us use it is unique and speCial to us. biblical God is not a God for all at e but for each at their times of need. seems to interact neither with the of humanity as one nor with only '\ . e chosen person or pe9f le. God interacts instead with many chosen individuals and many groups of people. We are chosen to interact with and know God, not to the exclusion of the others and not in the same way as others, but in different ways, at different times, and in different company_ We preserve, protect, and cherish the meaning of how, why, and when we are chosen; and we do not impose that meaning on others. MyCu ns~wer These two stories from the Old and New Testaments tell us thaHhe biblical God is an active, verbal ever-presence who engages us and qialogues with us at those times ;whe~something is bothering"'God andior bothering us. The name of ou? God and our negotiatio~ and relationship with our God have ~ special meaning for us that renders/ u~ silent about God'sn ame, but confideht VIEW OF THE TRINITY God is understood as the mutuality and reciprocity in r relationships and Jesus is our saving one another om loneliness, despair, abuse, and neglect, the Holy Spirit is the community that includes and encourages each person to share her or his gifts. Gary David Comstock Gay Theology without Apology (Cleveland, OH: The Pilgrim Press, 1993), p. 138. Spring 1995 of God's everlasting presence and interaction with us. To express these qualities, I borrow and combine one sentence from the Exodus story with one sentence from the Jesus story and follow them with part of a chant by the Goddess theologian Starhawk.3 I intentionally move from biblical to non~biblical passages because I think that the chant effectively captures the unspoken, eternal, constant qualities of the biblical God. I Am "Who I Am. But who do.you say I am? ,.1 Her~nam(~annot be spoken,. Her ) face was not forgotten, Her power is to open, ff~rpromisecan never be broken. ... IThe'English word "radical" is derived from I the Latin "radix,II meaning II root./I .,. .. 2'fhe Israelite name for God i§...made up of the ~tconsonants Y~H, probably pronou-flce!.Yahweh. See N9J;man 'K. Gottwald, The Hebre~:Bible: A Socia-Literary Introduction (Philadelphta:~Fortress, 1985), pp. 211213. 3Starhawk, Tht Spiral Dance:A Rebirth ofthe Ancient Religion of th( Great Goddess (San Francisco: Harper & Row, 1979), p. 89. Gary David Comstock, a United Church ofC~ristclergyman, is the Protestant chaplain a"t Wesleyan University in¥iddletown, Connecticut. His most rec~nt book is Gay Theology witho Apology. 7 ~~~~~~ The naming of our God is a sacred act. The words we usegive meaning To our imagining ofthe Divine. With joy and reverence We speak the hallowed names of God. Ancient names, newly found namesWe speak the hallowed names of God. 1 ~~~~~~ At the opening ritual of the Reimagining Conference, a leader spoke these words between stanzas of the remarkable Brian Wren hymn, "Bring Many Names," (see page 25) as we gathered at our circular tables and began to learn the names of those who were sitting with us. Together, we sought to name and worship the Holy One. The naming of God is indeed a sacred act. The ways we name God influence the ways we pray and speak and act and live in the world. Conversely, how we pray and speak and live in the world are directly related to how we name and image God. If, for example, I image God as a strong, dominant judge who is watching people to catch us in our evil acts, I may pray ardently, perhaps fearfully, begging for mercy. Or, like the Pharisee, I may pray boastfully, thanking God that I am not like those others who lie, steal, cheat, and do immoral things (Lk 18:9-14). Imaging God as a strong, dominant judge may lead me, in daily actions, either to be harsh and judgmental towards others or to be exceedingly kind, suppressing feelings of anger so as not to stir up the wrath of the God in whom I believe. On the other hand, if I image God as one who makes and keeps covenant with humankind, who is incarnated in human interaction, and who calls us to be in holy partnership, my prayers and actions will likely take a different turn. Prayer with an incarnating, covenantkeeping God will involve dialogue, thanksgiving, and holding others and myself in the Holy Presence. A full range of emotions may come into play when we pray to God as Friend, Co-Creator, or Spirit at the heart of our lives. We likely will perceive others as our gifted, wounded equals-who are also created by the One who tends, challenges, and calls all of us. These are but two scenarios, evoked by different images of the Divine. There are countless others, borne of other images. In this article I choose to emphasize the image of God as Holy Wisdom (from the Hebrew word hochma, translated sophia in the Greek language of the Septuagint and the New Testament). Such an image has deep and ancient roots in judaism and Christianity, as well as in other religious communities. As one steeped since childhood in biblical tradition from a "moderate-toliberal" Protestant perspective, I focus first on the scriptural roots of Holy Wisdom as a lively image of God. I then offer ways in which Sophia/Wisdom can aid our prayer and our ministry within welcoming congregations. Sophia in Scripture Leo Lefebure writes in Christian Century that "There are few events as important in religious life as the emergence, disappearance, or revival of a religious symbol. 11 2 Sophia, the Wisdom of God, a female personification, certainly had disappeared from our Protestant tradition (although she was vitally retained among Catholics and Orthodox, especially those of the Eastern Church). In recent years, especially among feminist scholars, the image of God as Sophia has come again to the fore in Protestant study, discussion, and worship. We have rediscovered many places in Scripture where Sophia/Wisdom is mentioned (see box). The actions of Lady Wisdom in Proverbs and the list of glorious epithets for Sophia in The Wisdom of Solomon (abbreviated Wis) are quite stunning. Special note must be made of the affirmation and action of Sophia in Wis 7:27: Although she is but one, she can all things, and while remaining in herself, s renews all things; in every generation she passes in holy souls and makes them friends of God, an prophets.3 Lefebure notes that "Paul began tradition of attributing to Christ cosmological role in creation that h been held by Sophia" (see I Cor 1:23· 24; 8:6). Lefebure also points out oth 7 places in the Epistles where Sophia linked to Christ, such as in the hymn Col 1:5-20. He notes that Heb 1:3 (He : the reflection of God's glory and exact imprint of God's very being. parallels the description in Wis 7:26 (Feshe is a reflection of eternal light, a spo'less mirror of the working of God... . Robin Maas, in "Wisdom Calls to H Children," also points out the conne . tion of jesus with Sophia and the str. ing parallel between the creative fu . tions of Sophia (Prov 8:22-31) and Logos an 1:1-18), a parallel which me-· its further study. S Several persons in recent years ha written substantively about a recoye..of the Sophia aspect of God. Their \ . . . ings are deeply rooted in the biblic images of Sophia/Wisdom. Nearly a cade ago, two United Methodist de Susan Cady and Hal Taussig, toge with ecumenical Catholic layworr: Marian Ronan, wrote Sophia: The Fu of Feminist Spirituality, which rein T" duced the metaphor of divine Wisd from Scripture and tradition as basic feminist spirituality. They specifica avowed that "Sophia...can be develo into a powerful integrating figure . feminist spirituality and that the bi cal Sophia provides us with a start' point for that development."6 Elizabeth johnson, in She Who .5 offers a superb feminist theologic presentation on Sophialogy. Follo " ing Elizabeth Schussler Fiorenza an other New Testament scholars, ]ohnso Open Hands 8 affirms how central to both the Pauline ..-ritings and the gospels is the connecion of Wisdom withJesus. As her book evolves, Johnson (utilizing the sources of Scripture, of women's experience, and of classical theology) describes the Trinitarian God as Spirit-Sophia, JesusSophia, and Mother-Sophia, interacting ..ithin the world: Christ crucified and risen, the Wisdom of God, manifests the truth that divine justice and renewing power leavens the world in a way different from the tech.:. niques of dominating violence ... The unfathomable depths of evil and suffering are entered into in friendship with Sophia-God, in trust that this is the path to life.7 oohia in Our Ministries ophia, Lady Wisdom, the Co-creator with God, and the creative Spirit 'hich matches and complements the gos: these images expand and deepen ur God-relatedness as participants in ";elcoming churches. They do so by affirming a strong feminine aspect of God as we pray, by expanding our images of God yet again so we can re-imagine One ;ho receives with outstretched hands all who come. Sophia personifies a Holy One who plays and dances and prophesies and stands firm for the truth of nclusion. Welcoming congregations do well to include Sophia in their liturgies, responses, prayers, readings, study, and mission. She adds to our lives and brings them together in different ways in different liturgical seasons. For example, in Advent we can emphasize the second stanza of the familiar hymn, 110 come, o come Emmanuel, " which invokes uWisdom from on high." At Christmas we might read the prologue of John's Gospel (1:1-18), together with Prov 8:2231. During Lent, we might highlight Paul's text from I Cor 1:23-25, recalling that IIChrist crucified" is lithe power of God and the wisdom (sophia) of God." Ve can sing the II Canticle of Wisdom," as found in The United Methodist Hymnal (1989), number 112, combining the Wis 7 text with familiar musical responses. Praying to Sophia God-to Holy Wisdom-helps us to be IIfriends of God and Spring 1995 prophets" (Wis 7:27d) There is a wholeness here, a witness to shalom/salaam, in the presence of the mobile One who is a IIbreath of the power of God" (Wis 7:25) and against whom lIevil does not prevail" (Wis 7:30). We soon discover that Sophia will not leave us alone. She dwells in each of us and our gathered company as a central image of the mystery of God. She blesses us with her wise, centered, and visionary presence. As Barbara Newman concluded in a recent lecture, ((There never was when She was not."s 'Y Notes 1Re-imagining Conference Program Book (November 1993), p. 12. 2Leo D. Lefebure, "The Wisdom of God: Sophia and Christian Theology," The Christian Century 111 (October 19, 1994):952. 3The Wisdom of Solomon is found in the apocryphal or deuterocanonical section of a "study Bible" such as HarperCollins or New Oxford Annotated. 4Lefebure, op.cit., p. 954. SOPHIA/WISQOM IN SCRIPTURE 1. Proverbs 5 Robin Maas, "Wisdom Calls to Her Children," in Maas and O'Donnell, Spiritual Traditions for the Contemporary Church (Nashville: Abingdon, 1990). 6Susan Cady, Marian Ronan and Hal Taussig, Sophia: The Future of Feminist Spirituality (New York: Harper & Row, 1986), p. 14. 7Elizabeth A. Johnson, She Who Is: The Mystery ofGod in Feminist Theological Discourse (New York: Crossroad, 1992), p. 159. 8Barbara Newman, "The Journey of SophiaChrist" (Unpublished lecture, delivered at Garrett-Evangelical Theological Seminary, Evanston, Illinois, October 12, 1994). Barbara B. Troxell, a United Methodist clergywoman, is assistantprofessor ofpractical theology (director of field education and spiritual formatio n) at aarrettEvangelical Theological Seminary in Evanston, illinois. A clergy member of the CaliforniaNevada Conference, she has been active in the Reconciling Congregation movement. 1:20-33 -Wisdom is a prophetess and· street teacher (who later is contrasted with the loose or strange woman in 2: 16-19, 5:3-6, 7: 1-27). This contrast', which supports the cultural bias against women, hasled some scholars to view Proverbs as one more patriarchal work. 8: 1-36 -,Y'Visdom is a gracious woman, crying out at city gates. She is the form in which God com~s near to humans (according to Lefebure). 8:22-31-Wis'd()LTl is either "a child born of the deity before the creation of t he cosmos" or "a preexistent being who aligns hers~lf with God." (See HarperCollins Study Bib/e, NRSV, p. 953.) .. 2. Wisdom of Solomon 7:7-11:1 -Sophia/Wisdom is described in twenty-one epithets (7:22-8:1) and additional attributes. 3. Wisdom of Jesus ben Sirach (or Ecclesiasticus) 24: 1-34 -In this R,assage, titled "The Praise of Wisdom," Sophia/Wisdom tells how God chose the~place for ,her tent and how God created her in the beginning. 4. Paul I Cor 1:24 -Paul namesChrist crucified as "Christ the power of God and the wisdom of God." 5. Jesus as Prophet and Apostle of Sophia Lk 7:33-35 -"Wisdom is vindicated by her children (deed~)." See also Matt 11: 1819. Lk 11:49-51 -Jesu"s' speaks Wisdom's words. See also Matt 23:34-36. 6. Gospel of John 1: 1-18 -Prol09,ue uses language of Sophia (Prov 8:22-31) to describe Logos (Word). 9 THE SAINTS. ElllR FRIENBS: EXPLORING IMAGES AND ICONS ~~~~~~~~~~~~~~~~ Dick: Many Open Hands readers come out of the Reformed church tradition where religious images of all sorts may be questionable. You come out of a Roman Catholic tradition which has valued imagery. What for you is the value of iconography, of imagery? Dennis: I love pictures. IIA picture is worth a thousand words." As a child I loved to read comic books, especially Classics Illustrated Junior. A picture was always a catalyst for my imagination and gave a focus to what I was reading. Icons of the saints are like the family album of the church. They remind me of those people who lived and of their influence on my life. Out of my Irish sense that lithe dead are always with us," it was very easy for me to buy into the "communion of saints." In childhood other kids had imaginary friends; I had saints. I would talk to them and ask for whatever I wanted. I never saw any of them; I never had any visions. But the saints were quite real to me. They were my friends who were always with me to help me. In adulthood, icon art has reconnected me with my roots in history and in faith. Icons of saints provide me with a sense not only of their place in history but of my place too, because I am also an icon of the presence of Christ and meant to radiate light even as they do. Two years ago was the first time I walked in the Gay Pride Parade. I had a clear sense of the presence of Christ there. Where else is Christ going to be but present to that crowd of so many people, all of whom have had to wrestle with alienation in SOCiety and oppression from their faith roots? I marched with the Catholic Worker group in that parade, helping to carry their banner. At one point, where the crowds were at their thickest and all kinds of people were acting out in a carnivalesque way, one person stopped when we walked by and reverently crossed himself. I remember thinking, "What's that about? Be- An Interview with Dennis O'Neill by Dick Poo cause we are a religious group? Or because we're a Catholic group?" Then I remembered that on our banner was a picture of Christ with his arms around the Catholic Workers. I can walk through a crowd mindful of the presence of Christ, but if I carry a picture of Christ, I don't have to say anything; the image itself speaks. Last year, people from The Living Circle ministry marched for the first time, carrying icons of the saints. People had never seen that in a Gay Pride Parade before. I heard a couple of people yelling "Yea, Jesus!" We weren't even carrying Jesus, but they got the idea. You can't do that with words; you can't make that kind of impact. Images do that. Images have power! Dick: You said that you are an II icon the presence of Christ." How do y understand yourself or someone else an icon? Dennis: In my case, it has to do \ ,". learning how to "be present." Whee first considered beginning The Lh··. Circle ministry, an image from my sen; nary days came to me. We were su ~ posed to take our empty pop bot back down to the machine and put the. in the cases. I noticed that if I put a bot in the hall outside my room to car'" down later other bottles would gath around mine. So, the image came to IY. with Living Circle: just be like a po. bottle; stand in the hall, and people \ ' . gather. As an icon of the presence Sts. Sergius and Bacch us ca. 300 Sergius and Bacchus were Christians who were tortured to death in Syria because refused to attend sacrifices in honor of Jupiter. Recent research of old manuscripts re ea s that they were erestai, or lovers. After their arrest, they were paraded through city stree s women's clothing to humiliate them as officers in the Roman army. They were t e separated and each was tortured. Bacchus died first and appeared that night to Serg .... ..1 who was beginning to lose heart. Bacchus told Sergius to persevere, that the delights heaven were greater than any suffering, and that their reward would be to be re-unitea .... heaven as lovers. The feast day of these saints is October 7. Icon © 1994 by Robert Lentz. Original in full color. Text adapted from back of icon notecard publisr EJ by Bridge Building Images, P.O. Box 1048, Burlington, VT 05402. Both are used with permission.' Open Hands 10 I'm just supposed to "be" out in the community. the gay and lesbian community, oes one "be" the presence of ?Just take one step at a time. Speak as much integrity as possible. Tell ory, the Christian story, and highhose things in the story that might ot particular interest to gay and lespeople. Help them to see that '··e always been there, folks." for Gays and ians . ": So, why iconography with gay and an people? nnis: There is a parallel between us ..\frican Americans or any other p searching for its identity. Part of ay we all have been controlled is 'ing our history away. Historians On some level we have been aware end we didn't have a place in histhat we have had a place, even in the . For gay and lesbian people, the lie Church. I hear people say: "Fine, you've at we have always been oppressed, used us to decorate your churches, to .':e have always been fringe, that we build your churches, to compose the e always been a negative aspect of music, to do every other thing that enhances the liturgy, including to preside WHAT IS AN ICON? comes from, a Greek,,\\,ord meaniDg, ':irnage," Several classlcal rules determine at makes a picture ar:t i~Qn: -e picture cannot go to the e9ge;it;ha~ to have a frame pain,te:~c1aroundit. 0 . _. -e name must be printed or painted qp the rcont fr~quently i~:Greek or Russian. s are stylized. Rather than trying to capture a> phbtographiclikeness of the perSO' 1 when they;Jived, they are trying mystically to bring the presence to you, some'"g like the e~perienceof the risen Savior in the gospels whe~e heIs sort of recogzable but notimm~diately. • l ght radiates froT insicfe the figure butW~rd; rather than corrtf~:~~:·~0m spmewhere · else towards the picture as inWestern,ari. An icon tries to ca~~~r~. that'facet'?f >, erson that is also a facet of the Divine. So wherever skin tou£hei~abric (a~ at elbows a;'ld knees) it will be brighter. . ~ Certain elemenfs on theface are .also lit. The "third eye," in thexniddle of the forehead, will hav€jp.,.? k%i ,~ comes from deeper ipd of brightness, f~presentng vision th9an the eyes .. fh~ '~y~s them?elves" Jq;~~?e ':windows of th~ " ~, ", spl.lr to which one is drawn when medita.~.i~~. on an i~on/~il~tbe1~rger than usuaL.Ihile mouths are made'smaller, because in an icon (as~n the portant to lIsten than to talk. ' "''1e icon is a flat picture, rather thana sculpture, as a remindet.jhat there is a lot ~ore behind what you arel.ooking at. If! vyalk'up to a scuipture'like Mic:;helangelo's David" and walkaILaroun9,.,it,<1 might co~vince myself that I havel/got" it. In an icon, au can never seethe b9,ck;'so' you .~~JJ' I3;§v~r fool yourself into th~nkirig that now you ave caught the whole mystery of w '-Dennis",Q'NeilJ Sts. Perpetua and Felicitas Died March 7, 202 These North African women were martyred for their Christian beliefs. Both had infant children. Perpetua's meticulous journal, the first such in Christian history, omits any mention of the infants' fathers. Their relationship was so strong that they are always named as a pair. Drawing © 1980 by Bill Joyner. Text adapted from Living Circle brochure. Both are used with permiss ion . at your altars. Then, after you've gotten everything you wanted, you burn us at the stake or denounce us as sinful. " However, as young people are growing up, they don't necessarily know that Michelangelo was gay or that a whole bunch of composers were gay. Icons (along with lithe lavender list", or lithe lesbian list") are ways of telling the truth: all kinds of people in history-even religious saints-were gay or lesbian. Some saints went through hell because of it, but still they lived their truth. That is good for all of us to know. I hold up an icon in a Pride Parade and people are caught up by it. The picture tells the story that we were there, present in religious history! In last year's Parade, we carried an icon of Sergius and Bacchus. One of the II queens" jumped out of the crowd and said "I want that!" I don't know if he was Catholic; he may have been Buddhist for all I know. What he saw was two good looking guys with halos, almost embracing. He wanted it. It conveyed some sense of desire, some sense of history, some sense of the Divine. Dick: So, when I gaze on an icon, I am drawn into the eyes, including the third eye, and it ceases to be just a picture; it becomes an experience of communion. What happens, then, when I gaze at this icon of a gay or lesbian person? Does it transform the value of my sexuality? more II." ring 1995 11 Joan of Arc 14 12-1431 Prompted by her sacred voices, this remarkable teenager led the French army in driving the English out of Orleans. She then helped get Charles VII crowned king of France. Her English enemies, however, tried her for witchcraft and burned her at the stake in Rouen. The final reason given for her death: she kept her hair cut short, wore only men's clothing and armor, and refused to resume the dress of a woman!' She seemed to move with equal ease among men and women, but when "on the road" slept only with young women. Records exist of deep conversations she had with some of these women. She is, unquestionably, a holy person for cross-dressers. Icon © 1994 by Robert Lentz. Original in full color. Published by Bridge Building Images, P.O. Box 1048, Burlington, VT 05402 . Text is adapted from Living Circle flyer and brochure. Both are used with permission . Dennis: No, not "transform" the value, but perhaps help you to better appreciate it. They are friends and helpers. The whole point, whether we are talking about guardian angels or saints, is that they are around, they are helpful, and they can help us get a clearer picture of what is going on in our lives. Maybe, simply by saying "you're not alone," they can affirm whatever courage we need to take the steps to be what we ought to be. We've got that from God anyway. Traditions that don't have saints have the presence of Christ saying the same thing. I don't want to downplay that at all, but icons are another kind of help. The eyes of the icon draw me into communion with the spirit represented in the icon. I can understand myself a little better and not be trapped by my own history. So, if I am gazing at the icon of Saint Joan and I know some of her history, I can just sit down and commune with her and say "You know, what about it?" Dick: Dennis, I'm struck by how you talk about the saints as friends, whether Joan of Arc or Sergius and Bacchus or Harvey Milk or Perpetua and Felicitas. For you, it seems to be a very active friendship with this collection of saints and wanting to show off your friends. Dennis: That's right. Showing off my friends. And letting other people take what they need. Friendship is the core. That's the way I feel about Christ in the eucharist, too; if it is daily communion with a friend, I can never get tired of that. It's the same with the saints; if it's some kind of geniune communion with a friend, I can tap into that power any time I want. Icons, Power, and Sexuality Dick: As a Protestant, I feel more c fortable talking about the power of' Word. But then I think that words, t are symbols or icons. What we are ta ing about is power "behind" those s: boIs or words or icons-like the po. "behind" liturgical action or in the e ments of bread, water, oil, or incer. There is power "behind" an icon Sergius and Bacchus, of Harvey Milk Joan of Arc. Power behind what we h man beings can take hold of throu our senses. Dennis: Gay and lesbian people are certainly aware of the negative power th some churches put behind the Word God to oppress gay and lesbian peop They select their texts well and then bl~ away and make us sound like the ul .mate scum of the earth. That's powe" frightening power. People have also had strong react io to the icons we have displayed. We h to move Living Circle out of the chape at a hospital after some of the nurses were quite angry about us being the" with our icons and other symbols. Man. of these nurses were Catholic, but b cause the icons did not represent wh they thought icons should represer.· they couldn't even look at them: IIGe' them out! II There is power. Dick: Why would Catholic nurses object to a collection of Catholic icons Catholic saints? Dennis: It was the concept of conne ing the saints with sexuality. When the, were first told the saints' stories, th erotic was left out. Sexuality is not on., a missing piece but also a piece th Western culture has wrapped with su picion, taboo, and fear. When you brir. that kind of taboo into the lives of saints: EXPLOSION! If icons can be cat lysts for such negative energy, imagin what catalysts they can be for healin . Dick: We're comfortable with sain being "spiritual" entities, but not necessarily with saints being "sexual" entIties? So, part of the value of these icons is that they are "friends" of our own Open Hands 12 orientation, "friends" who can our human sexuality as well as . ·tuality? : Yes, but many people have difaffirming the combination of Q\7'nT~lity and spirituality because a las been jammed between the and the sexual in Western cul. So, there is an explosive power e spiritual and the sexual meet? ~ll1.L>: That's right. It meets in everytit meets more transparently in gay and lesbian people, which is ason people have an aversion to Q, in the icons you display and ...ts' stories you tell, the spiritual exual are being reconnected. h this reconnection, gay and leseople know that these are our this is our humanity, our sexuour spirituality. And there is a in that wholeness, a healing Dis: And that can be frightening. can be the cause of resentment. than listen, people demand, II Get of here!" ''I \'hen we talk about icons, then, not talking about being transinto some other spiritual dimenor about worshipping images, or having schizophrenic conversaith other voices. We're talking connections and wholeness. talking about bringing sexuality irituality together-as they are, in ogether. And we're talking about ower in that connectedness and nis: Yes. What we're talking about e sense of communion with the . Their lives were difficult; my life en difficult. Some of the reasons :es have been difficult are similar. uple of these women caught hell he Church they loved. We have . n common. What we are going gh we have in common with some "'aordinarily holy people who also a lot of problems, a lot of baggage. I ,~ want to lead a life anything like Harvey Milk 1930-1978 The first openly gay man to be elected to high public office (city supervisor) in the U.S., Harvey Milk was assassinated with San Francisco's mayor on November 28, 1978, by a rival politician enraged by the mayor's defense of lesbians and gay men. Icon © 1987 by Robert Lentz. Original in full color. Published by Bridge Building Images, P.O. Box 1048, Burlington, VT 05402. Text is adapted from a Living Circle brochure. Both are used with permission. Joan of Arc or Hildegard or Sergius and Bacchus; I don't plan on martyrdom. But I feel much safer if I can be bonded with them and know that the light they were in their own day has continued to be a light for generations, even down to being a light for me. It helps to know that they somehow are still alive and supportive of me in my coming to better understand God in Christ and what it means for me to be a follower of Christ. Dick: The saints may have been exceptional people doing exceptional things, but the fact that they had this light in them doesn't separate them from us. They remind us that we also have that light in us which has a particular source, God. Dennis: We have a connection. Spirituality is about finding connections. If all of created reality are unique facets of God's glory and if the purpose of the incarnation (at least in John's Last Supper discourse) is III came that all may be one," then connectedness is vital. The more the communion of saints is true communion, the more the facets of God's glory shine. We are an lIicon" of God; creation is an "icon" of God.T Note 1A catalog may be ordered from Bridge Building Images, P.O. Box 1048, Burlington, VT 05402. 802/864-8346. Den nis O'Neill is a priest at St. Benedict Church in the Chicago diocese. He is also codirector of The Living Circle, an interfaith spirituality center and chapel founded to serve the lesbian, gay, bisexual, and transgendered community in the Chicago area. Dick Poole, a member of the Open Hands advisory committee, is a Lutheran pastor who does spiritual direction at the Claret Center in the Hyde Park area of Chicago. ng 1995 13 FINDING GOD IN OUR O'WN BACKYARD By Kittredge Cherry I~\ I was eating sushi in a North Hollywood mini-~:~:;:~l mall with a clergy colleague when he mentioned .~~ that Our Ladyof Guadalupe had been sighted i nearby. The moss on a tree in somebody's back-l~1 de' yard in a Latino neighborhood looked to be grow-';}f$ ing in the form of the Mother ofGod, known in 1\)\ :::'~e:a~:~:::r:~~ac;o~;:~~;~o':::X?~: $lJ own longingto seel:;~:;~:;;~s~J Our mixed motives made us laugh nervously as we drove through a rare southern California drizzle to the site. Did we seek to honor something sacred or just to watch other people respond to an image they believed was holy? We joined the crowd that stretched for nearly a block and shuffled with them past a makeshift burrito stand. When we reached the backyard, the first thing I noticed was light: The tree looked surreal under the glare of a harsh spotlight. Around it glowed at least a hundred candles, sputtering as the rain grew heavier. To see the image, I had to push through the crowd and relinquish all hope of staying dry, unmuddied, untouched. I breathed in the smells of roses and candle-wax, sweat and fresh rain. I gazed at the moist niche in the Chinese elm tree and watched Mary's mossy image being obliterated. People longed with violent intensity to touch her and take her home. Some, like me, stroked the cool, damp wood. Many took whatever they had-a wristwatch, a wallet, a set of keys-and rubbed it against her. Others ripped off twigs to keep. The singing of sweet Spanish hymns was interrupted by a child dressed as an altar boy (apparently the son of the homeowner), urging people to come back t omorrow. "Manana!" he called out. "Manana, manana." Nobody left. Soon his mother took him aside, her eyes gentle as she looked upon the longing that she couldn't refuse. "Let them be." That night I felt we saw the image of the God-Bearer, but it was in the faces of the people at least as much as in the unusual moss formation, The next day I read in the newspaper that some bishop had forbidden official worship at the tree because "there is always the danger that miracles will distract Christians from the call to service." I couldn't help remembering what Jesus called the great and first commandment: "You shall love God with all your heart, and with all your soul, and with all your mind." I can scarcely think of a time when I have witnessed the love of God expressed more physically and fervently than in that backyard in North Hollywood. And, yes, there was something scandalous and frightening about it, as with any paSSion. Our sense of order is disturbed when God becomes fles h in our own backyard. Searching My Backyard I began to wonder what God might be up to in my backyard-the backyards of my suburban childhood that still rest within my heart. Towncrest, Court Hill, and Orchard Heights were the names the white, middle-class subdivisio. where I grew up. They could have bee anywhere in America, although th happened to be in Iowa. I felt then t.! Iowa was both anywhere and nowhe As a little girl I was fascinated same-sex friendships, wondering as watched TV what kind of relationsh existed between Wilma Flintstone a her neighbor Betty Rubble? Betwee Uncle Martin and the man he pretend was his nephew on liMy Favorite M ptian"? Looking back, I feel I was alwa lesbian and I consider secular Americ pop culture to be my spiritual backyar my native culture. I wasn't baptized a baby and our family rarely went church, so pop culture also serves as r!':, "church of origin," peopled by the Ii . of Captain Kangaroo. ' When spiritual ideas or images co into contact with pop culture, they te to become kitsch, like a magnetic }..f dashboard ornament. Yet, I wond whether God dwells in the plastic, . prefab, the disposable, the artificia flavored. I don't mean the sentimen' God, plastic-shaped to look like Jes' but the God of backyards and other likely places. Lesbians and other outc have always used scraps, the crurr. from the master's table, to maintain and build what they needed, indud their spirituality. Finding the God-Bearer i American Pop Culture The traditional place to seek God not in the backyard, but in the B. If you think American pop cu lt seems too devoid of meaning to pro. a dwelling-place for God, well, th how the Bible initially struck me. \ I began reading the Bible as an ad my first reaction to almost every s was, "You mean that's all it says? you mean all it says about what· God-Bearer felt aboutJesus' miracu birth is "Mary kept all these thi Open Ha. 14 ;c;:xfering them in her heart"? I ex-IIWe've Only Just Begun." Sometimes o find out more by reading the the music seems to guide me. During a less. . ickness for old friends, Song+M~~~r urged me not to stop h1~i .fri :~bowords of Donovan, 1995 15 . 16 Human beings have two spiritual needs which Christian beliefs meet: to be "like" and "with" God. We believe we are in some manner made in the "image" of God. We can identify on a finite scale with some godlike qualities (creativity, capacity for love, longing for justice, connectedness with others). Furthermore, we believe that, no matter where we are, we cannot be separated from the love of God. God is with us. Each of us needs both to identify and to affiliate with God. We also should be able to identify all other humans with God. In the past, males have had the advantage and burdens of over-identification with God, while females have been encouraged to be affiliative with (and dependent upon) God. Both can benefit from evaluating their ways of conceiving of and naming the Deity. We can find ways to name the Deity so that we are profoundly shocked into the awareness of our own-and others-withness and likeness to God. When I pray to "Patient and Persistent Black Friend," I never forget that ,God is able to be imaged in other ways, but my prayer opens aspects of divinity which I had not known. "Patient and Persistent Black Friend" has a lot to teach me. One dimension of my experience which grows is my way of being with God. I am more inclined to take a listening stance, fully aware of my interdependence with God. When I pray "Patient and Persistent Black Friend," I am not at all tempted to backslide into thinking that God is a "Magic Wand," to whom I make requests as a child might to Santa Claus. Also, the more familiar I am with God, addressed as "Patient and Persistent Black Friend," the more likely I am to identify my patient and persistent African-American friends with the image-of-God. f40W PO WE N4~E Tf4EE 4NP Wf4'1? By Carolyn Bohler Expanding God Metap M ~taphors and symbols for the lty cannot be voted upon. T emerge from a culture, communi and individual searching. During past two decades alone, literally h dreds of books and articles have dressed the question of what metap. to use for the Deity. We are in the ploratory stage: past metaphors have some of their meaning, but no mand has emerged for specific new metap While sometimes cumbersome or ch lenging, this is a very good stage. I fords us the opportunity to think th logically. What do we believe about and God's power? How are we with Gc Why do we say we are like God or Tn in the image of God? While we may think that we do "have a problem" with how Go named, our problem may be who we to be made in God's image. Our s when three years old, observed th God weren't sometimes "She" for then boys might "accidentally" that God was more like them thar. I girls. He was right. As we choose how to name the D for personal or corporate prayer o!" course, we can seek to find meta which will help to reveal God, wi hiding too much of God. Quite a c _ lenge. Luckily, monotheism is a in one God, not a belief in one phor. To correct the irrelevancy or id of past metaphors, we do not ne argue that anything goes. We d reach a truth about the Deity by ing just any object, trying it out God metaphor. We need to ask two tions of a metaphor which is bein sidered. What does that metaphor ' about God's power? How does metaphor affect our self-respect? respect is not the same as self-es' Open ii ··espect includes a healthy regard for -. 'gnity as well as the recognition !' obligations.) rting our personal prayer with ghty, Eternal, Everlasting Lord" how we identify and affiliate with Does this metaphor match our rstanding of God's power? Is God hty? Can God step in, coercing nt to take place, without human ration? If not, what does it mean almighty"? ur prayer started with "Creative d Leader,/I our ability to sense and ourselves as like and with God be skewed in another way. The experienced we are with music or cIs, the more we can get into the of God coordinating the musithe!r timing, tones, moods, and Honies. Consider the assumptions power. Jazz band leaders are not hty. Their power is persuasive eative. Their power lies in their "ng hard with the musicians, in sweating. They cannot make the .dans play their instruments well "ce one band member to coordi,ith another, but they can be a rful help. That power is coope. Each individual must act with rs and with God, the Jazz Band er, to develop beautiful music. onotheism is a elief in one God, ot a belief in one metaphor! m a lesbian mother, raising my -in the midst of a homophobic y, what does it mean to pray to 'enly Father"? The answer to that ion depends on my theology, \TI experience with a mother father, and my current context. ever, the metaphor, while ngthening my identification of es-who-father with God, likely not strengthen my self-respect esbian mother. How effective is enly Father" for the gay man oves and cares for his nieces and ws, but has no desire to be a etic father? ng 1995 Not many who are gay or lesbian can increase their own dignity and sense of obligations to others, or experience a healthy sense of their interdependence with the Deity, by using a heavy emphasis on Divine Father motifs. However, there may be occasions when such a divine metaphor could evoke healing. In a kairos moment, one may experience a release of accumulated barriers to one's human father, ushering in an urge to give grateful thanks to one's Divine Father. One Use or Many? M etaphors for the Deity may be used once, occasionally, or for a long period of time. Several times in my life I have used a divine metaphor for a specific occasion and never used it again. ~ C\ CHOOSING DIVINE METAPHORS Ask these questions about potential metaphors. Check as many as relevant. 1. Does it fit with my beliefs about God's power? _ God is "all powerful"-coercive _ God is "all powerful"-Iovingly persuasive _ God is persuasively responsive 2. What kind of identification does it evoke from me? _ self-respect, made "in the image of God"" _ respect for others, also made "in the image" 3. What kind of "withness" does it evoke from me? _ childlike dependence _ co-authored responsibility _ potter-clay-like moldability _ collegial interdependence 4. Can I pray with this metaphor? _ empowers me _ causes an amused smile, but strikes achord _ leaves me cold, flat 5. Will this metaphor be useful to me? _ once or twice, because of aparticular need _ for "this period" in my life _ for "quite awhile" -Carolyn Bohler <.; v Once, during an ecumenical gathering at a Roman Catholic church, I was drenched in images of the saints while praying about my relationship with my husband. That one time I prayed, "Divine Infinite Couple," feeling that whatever helps couples throughout eternity could help us. In a meeting, furious at people's silence, I once prayed, "Spokesperson God, Why don't they-or Youspeak up?/I For three years I breast-fed our two children. Then, Goddess gave me milk in the middle of the night when it seemed no Almighty Father would be of much use. A decade later, puzzled about menopause, I prayed "Clever, Creative Companion./I She helped me to realize that it is a clever idea to give women menopause, a pause in the middle of life to learn once again the lesson of ambiguity. Each of those divine metaphors served me well in specific personal situations. Over time, however, the metaphor II Creative and Nurturing God" has challenged and sustained me again and again as I have led corporate worship or prayed whispering into my pillow. The God to whom we pray remains "Who God Is." We can envision that presence more or less fully, responsibly, and healthfully. How we name that God powerfully affects our relation to God and to other humans .• Note This article is heavily rooted in Carolyn Bohler's book Prayer on Wings: A Search for Authentic Prayer. (San Diego: LuraMedia, 1990). For more discussion on ideas about identification and affiliation as spiritual needs, see especially pp.19-32. Carolyn Bohler is Emma Sanborn Tousant Professor ofPastoral Theology and Counseling at United Theological . Seminary in Dayton, Ohio, where she has taught for thirteen years. A United Methodist clergywoman and mother of two pre-teenagers, she has written two other books besides Prayer on Wings. 17 There is something about a river which has formed me, which still washes and pulls me. I grew up on the Hudson at a point where it spans two miles and is bordered by mountains all the way up the valley. It is an estuary, rushing fresh water down from the Adirondacks, pausing like the still moment at the exhalation ofbreath, and then pulling up the thick green smell of the sea. Something about tides and the constant undercurrent is in me, making me always yearn for movement. Journeying is my life-breath. One evening when I was still young enough to be living at home, I walked down to the beach where I had swum almost every day for every summer since I was seven. That night the tide thrusting forward as I came up for air and my legs thrashing together in a strong push, I came into the current. The shores stretched wide on either side .of me like the thighs of a woman giving birth. I felt for the first time the immense, powerful rush of the water on its journey sea-ward. The river bore me up, cradled me, and demanded that I travel south. I had to labor upriver to stay in one place. The creative, driving force of that river is my first image of God born of experience rather than learned from a Sunday school book. It is a dynamic image which has its roots in the interactive spirit of place. My thoughts that evening as the light faded to my left were that God is a lover, kissing every pore lay alongside my childhood as I ah :a. hoped a lover would lie beside me . bed-sensuous, stable, always chang: Growing up on the Hudson, I lear the concepts of north and south _ro its source and outlet. I learned from tides of the estuary to wait out the c:of my childhood depressions. I lear to be a journeyer. River people or themselves along the cut of the va When we leave, it feels as if the margin of our life-story has been er Since I left the Hudson Valley, I learned that I carry that margin ,.. me because God is within me. Go river-lover, continues to border and shape to me. wa s ebbing and the water smelled clean, less heavy and salty than when the sea is pushed upstream. I waded out as the sun's lower rim tipped the edge of the palisades. The river was turning its hidof my salt-wet, nearly naked body. God den color. I dove into a murky wa e,ana.----came up in the breast ro e, determined for the fi ime to {) stay"" within the swi ming ea boundaries but instead;o ck under the · weedy cord hel by floats and to Rull ¥_----way b nd the rocky hr~The riv: widened . its around me until,7 'ning in prayer and then ... < ~~. Open Hands 18 ·our years I lived knowing I was xual and keeping it entirely silike four years of swimming the unrelenting tug of the curI~ is hard work doing the crawl, nwheeling around and legs ..g, all for the sake of staying in e. I knew that being honest and about the gift I am given-this . cated nature of mine which me sometimes to men and someo women-was essential before I ontinue to grow in my relationh God. I got tired fighting my hobic excuses for not sharing my _.-;.ov;,.t with anyone. I grew exhausted es which screamed that I would ". job teaching seventh graders, ould scare off women as well as om intimate relationships, that I right to come out because I had ave a sexual relationship with e. en I began to think that hiding h was harder than telling it, I imagine what would happen if I swimming and allowed the cur"ash me south. I turned my fa toward the sky and let the tension and effort in my limbs fade like the orange light about the palisades. The water beneath me grew black. I spun slowly as the stars emerged. When I breathed in, the air became solid in my body, filling and sustaining me. In all that darkness, my perimeters were defined by breath. I passed under the bridge and the humming of its high steel struts. I passed under many bridges and through the walled, oily waters of the big city where fluorescent lights of skyscrapers smeared the stars. Heavy barges lurk~d in the periphery of my vision. Always the liquid substance of journeying held me up. At that unassuming opening where the river finally arrives, with the coast barely visible at the center of night, I was born into the ocean. The ocean is a dangerous place for me. It is where perhaps God really exists and where perhaps the dream of who I could be is not a dream at all. more"'" 1995 19 The longer I live with my river image of God, the more I understand how I, a bisexual woman, am created in that image. My river is an estuary with its tides pulling the salt water upstream and then pushing fresh water south. Everything is God-the current coming from the mountains, the river's journey, the emptying in the ocean, the ocean. The backwash is God. The ebb and flow and the still moment at the changing tide are God. Sometimes my journey retreats on itself, crossing back over familiar territory before it can continu~. It is the to do is write about bisexuality and spirituality. What seems to pull me further from my destination is simply part of the journey to get there. I need this time for my thoughts to mature and to get some perspective on the rough drafts of chapters I wrote last summer. God's will can pull in two directions toward one end. My God is bisexual! If I trust that my will, deep inside, is also the movement of the water, then I will be carried. This is the flow tide now, the thrusting up of seaweed over fresh water, the creeping up on dry banks. This give and take of breathing that prc)P~~::::::::t~tHIl~ of filling, and waiting for the me forward. Nothing is more important for the spiritual well-being of gay Christians than healthy images of the Divine which spring from our experiences and work in dynamic relationship with our daily struggles. We need the constant reminder that who we are mirrors what is holy. Too many images of ourselves are destructive. God-within-us is frightening and infinitely beautiful. By naming God from what we know of God rather from what we have been taught we dive deep into the pulsing current of our lives. T ':-A-J(l'rIrpw is a member of Prospect ~ea..$1€~ftlJ)alst Church, a ReconCongregation i 'M-lr1'ltzeatJO[I',S, Minnentl~ she th grade and is workin:r -Ti'lWi;;lrct-.hPr Mast by Miriam Therese Winter LIVING WATER Living Water, like a river, like a fountain, like the sea. Living Water, like a river, All who thirst for Living Water, ever rising, rise in me. turn to You, Unfailing Spring. Wash our wounds and cleanse o ur spi" · Living Water, So urce of Life for everything. full and free. Living Water, Cool and c leanse, live in me. Unfailing Spring, Cool and comfort Living Water, Living Water, everything. Living Water, full a nd free. Rising Water, rising Water, Living Wate r, Living Water, Rising Wate r, rise in me. Living Water Living Spring; Cool and comfort, Comfort everything. Copyright © 1976, 1987 by Medical Mission Sisters. Used with permission of copyright owner. Note This song is sung in parts to music composed by Miriam Therese Winter. Words and music can be found in Winter's Womansong, published by Medical Mission Sisters, 8400 Pine Road, Philadelphia, PA 19111.203/233-0875. Open Hands 20 , ral2~§ong r1995 Note This pra~er poem was first published in The World, Jul~/August 1994. Used with permission. Mark Belletini is minister at Starr King Unitarian Church in Hayward, California. You ow Icould choose fancier words: ofall Being, Ultimate Reality, Mystery ofCreation. somehow today Ineed to imagine more intimately, 5 f Icould reach out my arms and hold Youtenderly ea friend whoinvites my best love. 'erhaps it's thedusky scent ofsummer sycamoreleaves ':'at somehow suggests such intimacy, "eminding me ofthe comforting fragrance ofa friend's cotton shirt rounded on supporting shoulders in a hug. Don't be scared ofthe word, Friend. Ido holdit in high esteem. Loo~ just as Idon't blame any friend ofmine forbloodshed in Dalmatia or volcanoes in the Philippines, Ido not blame You, Friend, nor do Icower before You in terror, as ifYou were a bully. From You today Iask no more than what any other friend gladlyoffers all the time (although, like You, they often don 1know it).a sense ofperspective, and the redemptive laughter that goes with it, a sense of being loved, ofbelonging, a feeling ofimmense gratefulness for everystar in heaven. When You are close, as You are now, Iget a sense ofthe Alleluia curled up in every fragment of my mortal life, an Alleluia despite the unbalance, the hardship, the pains that life is heir fo by being itself. Praise to You, my Frien d, forYour steadfastness in being there moment by moment, like my breath, like my heartbeat, like my rhythmic hopes. I'm working on being as good a Friend to myself as You've been to me. Sometimes I'm harder on myselfthan You could ever be. At other times Ilet myself off, while Youjust keep on expecting me to be the best I can be. Thanks. Without You there walking by my side, with Your arm draped over my shoulder, or a twinkle or tear in Your ubiquitous eye as the situation demands, my life would be flat, not full ofsuperb joy and rich sorrow as it is, Thanks. Oh, yes, and all the ancient praise, Sanctus, Baruch Atah, Alhamdulila, Metta. And not a little love. WJr..Dr..V JNc:.r..USJ"t-A. ~ii",e We c:.iill Go By ....owArd B. WArre", .Jr. I mages-those names by which we call God-grow richly out of our exThe kerygma, the proclamation, was periences and life journeys. In the that God is with them/us fully. Overmidst of our journeys, the kerygma night, God became to me forever liThe (Greek word meaning proclamation), Wildly Inclusive God." the heart of the Gospel, is experienced The One who gives life and an image appears. The One who overwhelmingly loves The name, liThe Wildly Inclusive those created God," grows out of three inter-related The One who is with us now and experiences over a three-year time span forever in my journey. First, I discovered I was A very practical Trinity indeed! HIV+ and lived with that horrible, false As a child, youth, and adult growing guilt/shame growing out of the early up in the church community, I carried lies, myths, and stigma. Second, I iman early childhood shame and guilt that mersed myself in the Scriptures, letting became falsely confused with my sexual truth replace lies, and opened myself to orientation. It always made me feel secGod's call to come out as being HIV+/ ond class. Even after ordination, I chose AIDS and gay. Third, I was working as a always to be an associate minister, as if I director of pastoral care atan HIV+/AIDS could not be a responsible vehicle for service and support center with so many God's love to flow through. This was so folks who felt that God would not be heightened by my non-integration of with them because of their sexual orimy sexuality and spirituality. entation or other reasons. Yet, by the grace of God, beautiful ministries developed and I always wondered, "Will I be fully touched, PSALM 10 Based on Psalm 86 Bow down your ear and hear me, 0 Holy One, first class someday?" In as my soul is ragged and needy. In this time preserve and protect my soul the three years before I and the souls of the lavender People, discovered I was HIV+, I for we cry unto you daily and we are holy. was plunged into teach- In good and bad times we call upon you, ing Kerygma Bible Study. for you are good, ready to forgive It required-2-3 hours of and overflowing with mercy. daily direct Bible study. Especially in the times of our trouble we will call upon you, I was being prepared by for there is no one like you and your works reflect you. The Wildly Inclusive Someday all will come to you and glorify your name, God to one day use this for you are God: Creator, Prophet, Spirit, Shepherd whose mercy raised my soul from lowest hell; name. One evening Now the proud, self-righteous ones have risen up against us. The solemn assemblies are now assemblies of violence. learned that a colleague, There is a mean spirit of arrogance who had been so pastoin what has always been your inclusive home. ral to my face, had been They wish to push us out, to make us strangers at your gate working to get rid of me. because we are open about thefact that we are I could not respondlesbian, gay, bisexual, transexual, transgender, created by you. until the message of my morning Bible study (lsa owildly inclusive God full of grace and mercy, sustain my soul. 50:4-11; 51:6) came to Give us a token of good to show them that hate our inclusion me: The mighty hand of so that they will be ashamed. God will lift you up. All so that we may live in your house forever. It was the experiHoward B. Warren, Jr. enced images of God's Indianapolis, Indiana hand, God's arms, God's Note This psalm was first printed in the More Light Psalter, published by Presbytewatch over, and care of, rians for Lesbian & Gay Concerns, January 1995. Used with permission. me that created my 22 name for God. These were images of a God who does not simply stay in the church but goes outside to the strangers at the gate. Here was a God to whom there is no outcast or "other." There simply is no asterisk of exclusion to the incredible, inclusive, compassionate love of God. I am sure I first used the name, Wildly Inclusive God, in a hospital room to help alleviate the fear of someone living/dying with AIDS. Perhaps I first used it with two gay males as a name to bless their earthly love forever before one of them went to God's eternal home, held in God's arms forever. This name by which I call God is associated with Isaiah 43 where God calls everyone by name. The name grows out of "Lost in the Stars," the musical version of Cry The Beloved Countr)/J in which the black African pastor who is looking for his lost son sings about him being lost in the stars but that God knows each star. This name for God grows out of Ethyl Waters singing, "God's eye is on the sparrow." The name "Wildly Inclusive God" grows out of m;' teenage reaction to Blanche's words i Streetcar Named Desire, where she sa.;s "I've always depended on the kindnes of strangers." The name for God grO\':~ out of songs like "You'll Never \IVa.. Alone" and "There's a Place for Us" an "There's a Wideness in God's Mercy. At sixty, I thank God for finding me enriching me, and enabling me to naIr. God in this way. I look forward to next name I will be led to discover. H about you? What is God prompting y to call forth? Go for it! Let that imag name, or title grow out of God, you, an others.'" Howard B. Warren, Jr., is director of pastoral care at the Damien Center in Indianapolis, Indiana. He recently celebrated his thirty-fifth anniversary as an ordained clergy in the Presbyterian Church, USA. Open Hands "\ By Lynn Mickelson ~ ;:s--'-....... ~ everal weeks ago Iwas feeling very sad and lonely. I was feeling my losses-Dad's death, an ended rel5hip, many precious friends with oJ I longed for comfort. That night, rayed for peace and consolation, a re sprang into my mind of a 'Cii."'nTnID with open arms offering to hold . saw no head or face, only her arms orso. As I nestled my grief-ridden ainst her naked breasts and belly, e"s I was resting in the strong arms . I slept deeply and woke the next ling filled with serenity. I was in hat my communion with God d be so tangible and physical. This rience was not so much a sexualizof God as a receiving of comfort m a lover. So often we carry our deep"';ounds in our bodies long after they e disappeared from our minds and rts. God related not only to myemo15 and thoughts but also to my body. mingaNew -Image ven't always related to God as lover. . fact, not too many years ago, I .d have thought such a notion to rovocative, ifnot blasphemous. Topraying to God as lover is as natuand truthful as being alive. :: hen I was a child, my parents ht me to pray. This was very impor. because it showed me that I could ," with God and that God was lis.. g. Yet, soon the memorized prayers me just words which rarely engaged mi nd or heart. My image of God .ng 1995 then was of the benevolent, grandfatherly white guy who somehow lived in the sky. As I grew and learned about prayer petitions, God became (as one friend puts it) a cosmic vending machine. Neither of these images were helpful. I longed for a relationship with God like those I read about in the Bible. There, women and men seemed to know God and God knew them. They talked and argued and celebrated. Itwas in "coming out" that my relationship with God came alive and deepened. During those months of internal anguish and struggle to affirm a reality I did not want, God was my constant companion. I argued, struggled, and wept. Through itall, I, kept getting affirming messages from surprising places like my church, St. Paul-Reformation in St. Paul, Minnesota. (When I started attending there, I had no idea that it was Lutherans Concerned's first Reconciled in Christ congregation. I didn't know that it had just started Wingspan Ministry, staffed by Anita Hill and Leo Treadway, an open lesbian and gay man.) One day while I was pacing down historic Summit Avenue, a message came to mind with alarming clarity: "Your sexuality is my gift to you, Lynn." God had not abandoned me, but like a lover remained steadfast, sharing and respecting my journey. Healing the Divine Mind/Body Split As I discovered and became a more fully embodied person, celebrating my sexuality and erotic power, I also realized the embodiment of God. Much is written about healing the mind/body split in human beings. I believe we also need to restore to God all the sensuousness of Creation. The One who created the wonder of our earth and the wonder of our bodies is not divorced from that creation. God is not a sort of cosmic computer or ethereal spirit. God is tangible. We experience God embodied through each other and through nature. Several years ago, I made an unforgettable hike to Holden Lake while at Holden Village, a Christian retreat center in the Cascade Mountains. Surrounded by sensuous mountains, I was reminded of EI Shaddai-the breasted God. Descending into the valley, with the air becoming moist and steamy, was quite erotic. I felt filled to bursting with the beauty, life, and the erotic power which surrounded and touched me. My heart was singing; each step was an affirmation and praise. I understood in those hours the ecstatic and intimate prayers of my Christian mystic foremothers. God is my lover who relates to me wholly with spirit, mind, heart, and body. We need to restore to God all the sensuousness ofCreation. This relating to God as lover means a profound affirmation of the sacred erotic power both in the Divine and in ourselves. God, my lover, affirms all of who I am. With God I am completely naked, vulnerable, and exposed, but God is not distant from me. God is present, affirming, sharing, loving. With God I am completely known and invited into a relationship. In this relationship, God is the intimate partner of my so~l.T Lynn Mickelson is an attorney in St. Paul, Minnesota, and legal program coordinator for the Min nesota AIDS Project. 23 (f{l~[p)~ a~ @@[p)))~ a(f{l~@~~ @@w)WJC!tJ~cruw t?({@W@[? cr~ ~C!tJ@cr@ @~ctJ ~@W@WJ@~\( By Caroline Presnell Made in God's Image Words and music: Caroline Presnell I~ ~ JtJ J)I 3 J J J IJ J J. IiI§J II Be-~ond us, One of us, VJith-in and with us. © 1994 Practice >} To avoid breaki~~fhe prayerful mo~"lrice started, give cl1recti0I1S (belq~i]for the movements before starting. Practice {QPping and walking ~h~.circles comfort.~ble. r}·i;L\.···· .. ~t\ Djff;ctions foWJPtoveJ.' .};~fter we have le~t~ed the m~~ieiJ~~der will stafld ~p. Maint~inirig the q~~~t rri~.Od, f:6rm two circles~~5ipg OPPOSit¢iqtreS)ions, onei~s~de the otJ1~rl;rith eacqtndi~dual tpe per~on aheag> > ·i.>·<\·ii/:\ .•••••• ..L\} ;?.(pn7circle w#l. be n;oving clockwise, the other counterclockwise~ .::ersons unqble.!to walk \ j~s~;tnside th~Fentertircle, grtgst outside the outer circle, facin~~~coming l!al~7rs.) ••.. "1'erill singt~e t14I?-e OnCti~\place, perhaps~~th eyes closeq ... ':{hen, as w~~ggin the tirt~s~~rt slowlywal~ing the circ1: s. As you ch~nf~nd move, lqek il}Fo the f~~~ of each ar1p.&9.egni,?t .~he qiv~ne inthat P7fson. You wiUlnake the cornPI;te, round·several ·eg.~Q.~n111 ripg ap'~ll (or(give an<;>ther signal)!orYQu to stop tA0Yipg. Bothcircles center and w¢wills:frig the/<:llant ~9ttly one 19st}tirne< . . . ... ... . . ... ....... :':": Begin·;·· Sittin&.2o~fOr~~bIY relax~g/t~~~in tpe ~§~if as:~?ro~p. 's,ihgiio~er siqjvly~iny, manY¥ifnes, jlrttil .< everyone ~n()\Vs i~well. As the ~ip~!ng~egins to flow effOr!less!g.r( it will becc)~~ .~ nra.ver'tu l ready, give thrLsigpal (by stand!~g up~ f?r combining th~ inu~~c with move~~Jlt: When rea9M;tq stop, give thesigp~lt2face center andsing\thant softlybq~ l~st Note The music and directions may be freely reprinted or photocopied for use in worshipful settings. The music must include composer citation. No part of the work may be published in any form without written permission of author/composer. Caroline Presnell is a member ofWheadon United Methodist Church, a Reconciling Congregation in Evanston, Illinois, where this musical prayer chant was first used at a retreat. She serves as a member of the Advisory Committee ofOpen Hands. Open Hands 24 Bring Many Names Brian Wren Carlton Young (J =69) Westchase. 9.10.11.9. v.............. _...... • -.. ' 1 '..I r7 ~ I{ .... .t:. '"' II~ V II "l ,v .----* .. ...., ~ ...~ -4~ ~ - Op.Y I "---,,fr ~ " --r •• I '-----1. Bring man -y nam~s, I beau -ti -ful and good, I 2. Strong moth -er God, work -ing night and day, 3. Warm fa -ther God, hug -ging ev -ery child, 4. Old ach -ing God, grey with end -less care, S. Young grow -ing God, ea -ger, on the move, 6. Great liv -ing God, nev -er ful -ly known, ,. .r. I ......... . n !-' 1-II . rJ L. c..~ I-' '-' n I "" r • [ .... v 1.1 t:. " ~ I I r u f 1 L IJ 1.1 "'I{ "" II~ V I ..... .... .... • --J •,... --,~ -J ....I 1":1.-. r ..I ~ ---• 0 -77 TJ r r J I I 1 cel -e -brate in par -a -ble and sto -ry, ho -li -ness in plan -ning all the won -ders of cre -a -tion, set -ting each e feel -ing all the strains of hu -man liv -ing, car -ing and for-calm -ly pierc -ing e -vil's new dis -guis -es, glad of good sursee -ing all, and fret -ting at our blind -ness, cry -ing out for joy -ful dark -ness far be -yond our see -ing, clos -er yet than 1 I d I I I ~ ~. ,.., --II· I r~ !-' u ( -" -----[ .r.. L '" ~ I .... v ..... 1.1 r (\ I I 1.I II 1\ , -In" v -.. , • -.. • -..-'" -' , v ...~ ~ ~ b""" # ~t· ~ "'III i i r '-"f ... glo -ry, liv -ing, lov -ing God: Hail and ho qua -tion, ge -ni -us at play: Hail and ho giv -ing till we're re -can -ciled: Hail and ho pris -es, wis -er than de -spair: Hail and ho jus -tice, giv -ing all you have: Hail and ho breath -ing, ev -er -last -ing home: Hail and ho I 1 ,....L""II.,--r~ ~ -'-' .... "" ~ r 1/ ~ 7 "" ~. -... .... v • -....I - 0 I i ~ • ! 1-5 11 6 II ~r san -na, bring man -y names! san -na, strong moth -er God! san -na, warm fa -ther God! san -na, old ach -ing God! san -na, young grow -ing God! great liv -ing God! I Copyright © 1989 by Hope Publishing Co., Carol Stream, IL 60188. All rights reserved. Used by permission. Permission to reproduce this hymn must be obtained directly from Hope Publishing Company, 1-800-323-1049. Spring 1995 25 On God-Images A deep longing is sweeping through many of us these days, a longing to name the Divine in our own particular ways out of our own particular holy moments, holy spaces, and holy interactions. Many of the traditional names for God do not match either our personal, private experiences of the Divine or our corporate, public experiences of worship. So, we speak out God's names: River God, Wildly Inclusive God, Patient and Persistent Black Friend, Lover God, Sophia God. We in God's Image-God in Ours We are claiming more and more thoroughly the biblical announcement that we are "made in the image of God." All of us need to claim that wondrous announcement. A three-year-old boy caught the signficance: if God isn't sometimes "She" then boys might aCcidentally think that God is more like boys than like girls (Bohler, p.16). More than that, and probably beyond the little boy's comprehension, is ~he fact that girls might consistently think that boys are like God-made in God's imageand girls are not. Many of us have been insisting further that God is Black and Brown as well as White. Some of us acknowledge God as young and old. Some of us are now naming what we have long felt-that God is lesbian, gay, bisexual, and transgendered as well as heterosexual. With growing insistence, therefore, we affirm that if we all are made in God's image, God is to be named in our images, all our images. The Divine One is our Earth Mother as well as our Heavenly Father, our Black and Brown Friend as well as our White Friend, our gay, lesbian, bisexual and transgendered Lover as well as our heterosexual Lover. Intimate God-Images I was struck with how many of the writers in this issue used God-images of Friend and Lover. We long to connect with the Divine in intimate ways. We imagine God interacting with us in human ways. We want to relate to our God as compassionate, steadfast Friend or Lover rather than Almighty, everlasting, Heavenly Father or Lord which implies distance and subservience. We really want to believe in incarnation and pentecost: God embodied, God with us, God among us, God in us. How sad then that at least one new denominational hymnal prints Shirley Erena Murray's hymn, "Loving Spirit," but omits the friend and lover verse: Friend and lover; in your closeness I am known and held and blessed: in your promise is my comfort, in your presence I may rest. 1 It seems that mother, father, and spirit images of God (in the other verses) are acceptable, but friend and lover images are not. The lesbigay and transgendered communities are bringing more sensual, sensuous, and intimate God-language and Godimages out of the closet. Mickelson's (p.23) grief-stricken self nestling against God's naked breasts for comfort as with a steadfast lover may disturb us. It is, however, a powerful image of a comforting and steadfast God. Can we expand our image of God to include such images? Or is our God too small? Too non-sexual? Too distant? In the final analysis, of course, God is always more than we can name; God is I AM WHO I AM. Yet, God is also who and what we name God. God is who and what we experience as Divine. Our names for God are just that-our human names for the Mysterious Presence. There is no other way. And each of us has one-and many-names for the Divine. Ifonly we can feel free to speak them. Note 1Shirley Erena Murray, In Every Corner Sing (Carol Stream, Illinois: Hope Publishing Company, 1992), no. 48. tlaJl ~qrA:rtifle~ror Wint~r 1996 l!!)een ¢ . ~andJ d;hder atJd !;~nsgender: };,xploring tl1.e Issues,' Sh~,ring thl"Stories , 8~;~.;;; .. ~_ , This theme will exp!ore current understandings of gend~r and > transgender and offer ~' variety ot personal storIes and reflections. We tnvite transgendered people to share their s,tories. We also invite pastors to share their experiences and ref1ection~ about ministering to and with transgendered ~ople in ourwelcoming church community. Other artides are well:=ome. 900-2 700 words. Call with your idea: July 1 Final manuscript due: November 1 Ifyou would like to write an article, contact Editor, RCp, 3801 N. Keeler, Chicago, IL 60641 26 Open Hands mments &Letters as Friend e image of God I most often use is Friend. I see God as one who is beside me, encouraging and strengthening carryon, enabling me and giving me hugs, and stretch.d challenging me. God loves me deeply and does not let .. . me. It is important to me to think of God as being here . me, working with me . contrast is the image of God as some grandfatherly, :-ded, white man up in the sky. This distancing of God lends ••0 worm theology-God in the sky is to be praised, while n beings are dirty worms groveling on the earth. This logy's emphases on sinning, judgment, redemption, and _.ng God go together with beliefs that we should just wait .. the Second Coming for there to be justice on earth. ry not to base my faith on that kind of theology. I believe s helping us change the world now! We are not supposed it. God's sexual minority children have a Friend holding ands, comforting us, goading us, and helping us extend hands to others. -Tim Eckert, Edmonton, Alberta, Canada Canadian Representative on Lutherans Concerned Board 1: A Worship Service on God-Images n relating to the various groups within the Mennonite rch of which I am a member, I have found that using scripe and familiar hymns to speak of Mother God is quite efve. fi rst realized this over ten years ago in my home church in " Park, Illinois. Rather than beginning with people's heads, ided to appeal to their hearts, since most of our resistance change is not intellectual but emotional. I requested an ortunity to lead a worship service on maternal images for in scripture. 'oVe did not have a sermon that morning. Instead, through .ipture readings and quiet reflection, through hymns and a ny, we spent an hour in the presence of God as a woman in .. dbirth (Isa 42), as Mother Eagle (Deut 32:11-12), and as ther Hen (Lk 13:34). The mood was so well established that body blinked an eye when we sang the old gospel song, nder His Wings I Am Safely Abiding," and changed every e of the twelve male pronouns to Her. It had to be her wings; at chick runs to a rooster for safety? The rich sharing time afterward surprised me. Women and men talked about their own secret female imagery for God, or recounted childhood experiences with their mothers. A friend with no previous interest in inclusive language told me later that she was converted. I have used this service several times since, and it continues to be effective. -Reta Finger, Harrisonburg, Virginia From Daughters of Sarah, July/August 1991 Excerpted and used with permission Idea 2: A Workshop on God-Images Spend sonie time in Bible study using the many references found in articles of this issue. Sing hymns with different Godimages. Provide art materials and invite people to draw, paint, finger-paint, or sculpt their personal God-image. -Editor On "Healing Broken Institutions" Brothers and Sisters in Christ, I am returning the copies of the current issue which arrived in today's mail. There is a very offensive article about a seven step plan to heal broken institutions (George McClain's "Healing Broken Institutions," Winter 1995)...1 take offense at the article's mechanistic presuppositions of how institutions can overcome bigotry and brokenness. If it were that simple, racism would have ended in this country with the Civil War in 1865 and from that point onward any of the other identified evils of western society should have been swiftly and forever ended as well. In a mechanistic universe, we should have reached perfection several generations ago. I suspect the reasons for any vote 'on an issue of controversy within a congregation are always very complex, and possibly even unique to the individuals within that congregation. When a congregation votes the "right" way, there needs to be continuing compassion for the losers, even as there should be when a congregation votes the "wrong" way. And whichever way a congregation votes, the issue is seldom resolved. I doubt if there is even one Reconciling Congregation in which no homophobia is to be found either institutionally or personally... Kermit Krueger, Pastor The United Church ofRogers Park (RC) Chicago, Illinois Readers Invited to Respond Send us your comments oli past IQemes and artigles OJ your concerns about particular struggles in the welcoming church com~ munity. Write a short personal reflectionpieceon one of me themes for upcoming issues (see box on page 26). Send to EdHor, 3801 N. Keeler, Chicago, It 60641. Fa~: 312/736:.5475. -inter 1995 27 RE-IMAGINING GOD Ciark, Linda, Marian Ronan and Eleanor Walker. Image-Breaking/Image-Building. New York: Pilgrim Press, 1981. Includes general discussion of re-imaging God. See especially the poem "Baker-Woman God." Craighead, Meinrad. The Mother's Songs: Images of God the Mother. New York: Paulist Press, 1986. This small (79-page) book consists mostly of colored illustrations. Flinders, Carol Lee. Enduring Grace: Living Portraits of Seven Women Mystics. San Francisco: Harper, 1993. Includes descriptions of Clare ofAssisi, Mechthild of Magdeburg, Julian of Norwich, Catherine of Siena, Catherine of Genoa, Teresa of Avila, and Therese of Lisieux. Fox, Matthew. Original Blessing: A Primer in Creation Spirituality. Santa Fe: Bear & Company, 1983. See Theme 11, "Emptying: Letting Go of Images and Letting Silence Be Silence," and Theme IS, "From Cosmos to Cosmogenesis: Our Divinization as Images of God Who Are Also Co-Creators." Marstin, Ronald. Beyond Our Tribal Gods: The Maturing ofFaith. Maryknoll, N.Y.: Orbis Books, 1979. "Where people are called to the worship of a God whose love is understood to embrace all the world's people, then the essential idolatry lies in accepting as God's will a social arrangement in which the lives of some are reckoned cheap" (p. 10). Nelson, James B. Embodiment: An Approach to Sexuality and Christian Theology. Minneapolis: Augsburg Publishing House, 1978. See especially his discussion, pp. 238-46, in chapter on liThe Church as Sexual Community" where he explores how our images of God have been both too sexual and not sexual enough. See also his Body Theology (1992). Phillips, J.B. Your God Is Too Small. New York: Macmillan, 1955. An "oldie" which provides interesting reading about the need to expand our God-imaging process; written before the feminist re-imagining process existed. The book's use of exclusive male imagery for people and God just underscores the need for theological re-imagining work today. Sur, Carolyn Worman. The Feminine Images of God in the Visions ofSaint Hildegard ofBingen's Scivias. The Edwin Mellen Press, 1993. Exploration of six God-images that German prophet and visionary Hildegard of Bingen used in her 12th century work, Scivias: Living Light, Terra Mater (Earth Mother), Eve, Synagoga, Mary, and Ecclesia (Church). WORSHIP RESOURCES Emswiler, Tom Neufer. "Who Knows the Face of God?" Sisters and Brothers Sing. 2d ed. Normal, Illinois: The Wesley Foundation, Illinois State University, 1977, p. 76. This song lifts up biblical images of God as mother, father, shepherd, woman searching for coin, hen, young girl, old man, and others. Howard, Julie. We Are the Circle: Celebrating the Feminine in Song and Ritual. Collegeville, Minn.: Liturgical Press, 1993. Includes scripture references, prayers, songs, and ritual suggestions. See song, "I Am the Vine." Winter, Miriam Therese. Woman Prayer/Woman Song: Resources for Ritual. Oak Park, Illinois: Meyer Stone Books, 1987. See especially two ritual tunes on God as water and God as fire. Wren, Brian. Bring Many Names. Carol Stream, Illinois: Hope Publishing Company, 1989. A wonderful variety of songs celebrating different names for the Divine One. CHILDREN'S RESOURCES Sasso, Sandy Eisenberg. In God's Name. Illustrations by Phoebe Stone. Woodstock, Vermont: Jewish Light Publishing, 1994. In poetic text and vibrant illustrations, this modern fable celebrates the diversity and, at the same time, the unity of all people. A multicultural, nondenominational and nonsectarian spiritual celebration of all people of the world and their belief in one God. (From book jacket) Wood, Douglas. Old Turtle. Illustrations by Cheng-Khee Chee. Duluth: Pfeifer-Hamilton Publishers, 1992. The animals argue over their various images of God until Old Turtle, in her wisdom, tells them God is wind, mountain, and all the other images they have. OTHER RESOURCES Anderson, Elizabeth, ed. Daughters ofSarah:The Magazine for Christian Feminists. Published quarterly. $18. To subscribe: Daughters of Sarah, 2121 Sheridan Road, Evanston, IL 6020l. See especially Winter 1995 issue on "Courageous Voices: Our Spiritual Mothers" which includes a great cover image of "wisdom" and an article about Hildegard of Bingen and Catherine of Siena. Bridge Building Images. P.O. Box 1048, Burlington, VT 05402. This group features artists who create icons and other spiritual images, drawing on Judeo-Christian, Goddess, Native American, and other traditions. Catalog available. 802/8648346: Fax 802/865-2434. Joern, Pamela Carter, ed. Re-Imagining: Quarterly Newsletter of the Re-Imagining Community. Membership, $20. To subscribe: Re-Imagining, 122 W. Franklin Avenue, Minneapolis, MN 55404. Articles, poetry, art, news, and resources. First issue focused on liRe-Imagining Jesus, Christ, Us"; second on "ReImagining: Body and Soul." Open Hands 28 ucing our New Welcoming Churches ewelcome these twelve new churches which have joined ~ ~rowing grassroots movement in recent months. .................. ..~A.TA.~.. OPEN -----m-- AffiRMING ~ CONGIlEGAnONS ....A .. .................. ..~A.TA.~.. [ AND AFFIRMING mmunity Congregational Church cia, California rue to its name, this Bay Area church of 106 members s seriously the call to be a community that "rejoices with se who rejoice and weeps with those who weep." Their life ether is marked by openness. They are open about the .lggles they face in everyday life and seek meaningful ways elp each other through them. In their worship life, they open to the Spirit and willing to try new ways to celebrate express their faith. Their current pastoral search process encouraged them to focus on who they are and what they h to accomplish as a church. They look forward to discuss-hat with candidates. eCongregational Church, UCC dlebury, Vermont Located in a county famous for dairy farming and Middle• ry College, this 400-member congregation includes people all ages and life stages, including singles, families, and many .red folks. Members are looking forward to hosting the An~l Meeting of the Vermont Conference this spring. The rch's ONA decision is one expression of its strong comtment to social awareness. While there has not been any :-mal decision, they have had conversation about ceremo. s of blessing. irst Congregational Church IE ... 'eka, California Part of an area previously sustained by logging and fishing, .e approximately SOmembers of this congregation share the rrent concerns of economic hardship. Aspiritually vital faith mmunity, First Church brings a more "liberal bent" to the nerally conservative atmosphere of this part of northern lifornia. Its ONA decision, however, was not without struggle. .e church is now engaged in a pastoral search process and is hopeful about the promise of new leadership and new directions for ministry. First Congregational, UCC Mankato, Minnesota Just over an hour from the Twin Cities, First Congregational is the only UCC church in this university town. Its 210 members come from various religious backgrounds and are diverse in age and family configuration. Since the 1970s, the church has met in the Multi-Church Center which it shares with a United Methodist congregation and, until recently, a Baptist congregation. As it looks to the future, the church is in process of deciding whether to build its own facility to accommodate its growing congregation. Mindful of the future expression of its ONA commitment, it may form a new ONA committee to address that challenge. Niles Congregational, UCC Fremont, California Niles is a growing suburban congregation of 233 members with a strong tradition of involvement in the community, conference, and wider denomination. Members of all ages take part in its active Sunday School, dynamic music program, and ministry with the local homeless shelter. Expressions of the church's ONA commitment include a newspaper ad (with a shortened form of their ONA statement) and announcements to the church of gay/lesbian events. Some members also participated in the UCC contingent of the San Francisco Gay/Lesbian Pride Parade. Zion United Church of Christ Henderson, Kentucky Increasing in number from 15 to 200 members and friends in a little over two years, this dynamic, urban-related congregation is seeking to insure its stability while continuing to grow. It is an "intentional community" in which members write personal covenants about their relationship to the church and also sign a communal covenant. The church is hoping to receive a grant from one of the UCC's national boards which would enable them to hire an additional full-time staff person. Through their 'community meeting house, called "Paff Haus," the church offers encouragement and space to various community groups, including Parents and Friends of Lesbians and Gays (PFLAG) and a gay men's support group. .. .-.".. .-.".-....-.-.·:.·'.-.·.-.·.·.T.·".·....~.-.-. . .;..-.-.-. ~"}!;~~~ff~p _ ~i -i National Gathering Of.,the • United Church Coalition ,for Lesbian/Gay Concerns : "Hurtling Tow;lrd the Mif/tnnium: • Political Uphljaval/ GS}<ifRower and> Our Dreams for the Church" June 26-29,1995 BerK~ley,.,Califorrtia ~\'~:i: ':~:!"_:::' il;/ ;mr 4~)!1~!' Registt{{iion informa1io'h':: UCCUGC,'18 N. Colfege Street, Athens, OH 45701 • 614/593-7301 : • • ..{,I1.,,,i . ",. • ,II~• .• '[• .·!II,~II_• •• ~:'.• ",.~" • .• _. ".~._.~• ..• ". _. pring 1995 29 Macalester-Plymouth United Church st. Paul, Minnesota Macalester-Plymouth became the 63rd More Light Church on January 22. As a united church, Macalaster-Plymouth has also become an Open and Affirming congregation in the United Church of Christ. The decision was the culmination of a study process which began in the fall of 1993 and included a number of adult education forums, all-church retreats, questionnaires, visiting preachers, and monthly task force meetings. Silver Spring Presbyterian Church Silver Spring, Maryland Silver Spring is a congregation of 275 members actively involved with counseling programs, food kitchens, and Habitat for Humanity as part of their commitment to justice and "the common pilgrimhood of all people." Silver Spring engaged in a deliberate More Light study process lasting several years. The More Light declaration, adopted on December 12, was delayed a bit while the congregation dealt with major termite damage to the sanctuary. Church of the Redeemer UMC Cleveland Heights, OH Church of the Redeemer's 350 members reflect a rich diversity culturally and socio-economically. Its vibrant music/ worship program includes three choirs: gospel, chancel, and bell. The congregation lives out its "Community of Love and Service in Christ" motto in varied ministries, including Habitat for Humanity and a weekly meal program for homeless persons. Ministries with children are a strong emphaSiS, with many enrichment opportunities for children beyond the Sunday School time. Redeemer's strength lies in its broad base of committed lay leaders. Grace United Methodist Church Chicago, Illinois As the oldest Protestant church in the Logan Square neighborhood, Grace traces its roots back 125 years and three congregations. Its 80 members include both lifetime members who commute back from the suburbs and young professionals who live in the neighborhood. Grace has a high profile in its community because of its ministry of hospitality. Aspira Community High School, serving Puerto Rican at-risk students, and the Puentes ("Bridges") Project, an after-school program serving Latino and African-American youth, both meet in Grace's building. Grace's Reconciling decision reflects the feeling of openness which permeates the congregation's life. United Methodist Church of Sitka Sitka, Alaska The UMC of Sitka was established in 1965 in this historic southern Alaska city located on a Pacific island. It is a "missionary church," ninety miles from the nearest United Methodist church. The congregation's 125 members include a professional cross-section of the city. Its building houses a Head Start program and a youth hostel managed by the native Tlingit Indians. The congregation has long identified itself as an "open fellowship." The UMC of Sitka is the first RC in Alaska. Wesley United Methodist Church North Las Vegas, Nevada A small urban congregation in a transitional neighborhood, Wesley is taking steps to move beyond a "struggling to survive" mentality. In order to keep its building open as a community center, Wesley has entered into a ministry partnership with Maranatha Academy (an alternative elementary school) and the Metropolitan Community Church. The congregation recently became a pilot church in The United Methodist Church's Vision 2000 program. Wesley's decision to become an RC reflects its commitment to being a welcoming place for all persons. WELCOMING CHURCH LISTS AVAILABLE The complete ecumenical list of welcoming churches is printed in the winter issue of Open Hands each year. For a more up-to-date list of your particular denomination, contact the appropriate program listed on p. 3. RIC Sunday in October Reconciled in Christ (RIC) Churches will recognize RIC Sunday for the first time in October. Resources and information for this special Sunday will be sent to all RIC churches. Also, a new RIC brochure is now available. RCP is a Family Event Housing at the national RCP Convocation in July is free for children under 10 and reduced to $10.50/night for ages 10-18. Open Hands 30 eN Proposes Dialogue with General mbly Mission Council The More Light Churches Network (MLCN) Steering Comtee is planning dialogues with the elected leaders of the esbyterian Church (U.S.A.). About twenty More Light .urches are being asked to invite some of the seventy Gen: Assembly Mission Council members to visit a More Light rch. This plan is a response to the General Assembly's call the whole church to be in dialogue about sexuality, parlarly homosexuality. "fLCN Steering Committee member Joanne Sizoo is organg the project. Congregations asked to participate will re. 'e a list of Mission Council members to invite. The visits are e completed before the September meeting of the Council. Program Exceeds Goal ases New Resource The Open and Affirming (ONA) Program in the United . urch of Christ set a goal of 150 ONA churches by the UCC ,.eneral Synod in July 1995. By mid-February, 153 congregaons had declared themselves to be ONA! The ONA goal was rojected by the Council of the United Church Coalition for sbian/Gay Concerns (UCCL/GC) to the next biennial meetg of the UCC national delegate body. Many more ONA urches should be announced at the UCCL/GC dinner on y 1 at the General Synod in Oakland, California. The ONA program has developed a new resource to respond local church questions about the meaning of being "af.rming." In this twelve-page booklet, Open andAffirming: What Does it Mean to Us?, seventeen les/bi/gay UCC members offer oughts and feelings about being affirmed by their congrega. ons. Copies are $2.50 each (check payable to UCCL/GC) and lay be ordered from ONA Resources, P.O. Box 403, Holden, .l.\ 01520-0403. Widely·acclaimed original musical drama inviting lesbians & gay men to come "home" to church ... HOME: The Parable of Beatrice and Neal it, Original Cast Rec.or~ing;(40 mins.) Compact Disc .. :: .. , .................................................. $15 Cassette Tape ............ " ............................................ $10 HOME Video (105 mins.) ............................................... $25 Unedited live recording of final tour performance. Rep 10th Anniversary Video (25 mins.) ...................... $30 Highlights from show and interviews with company. Act'! $3 shipping to your order. ORDER FROM: Reconciling Congregation Program 3801 N. Keeler Avenue Chicago, IL 60641 3121736·5526 fax: 3121736·5475 Published music and score will be available in early 1995. Cont~..¥~Tim McGinley, 622 N. Rit~y.lndianapolis. IN 46201 . 317/356·2215. Spring 1995 RCs Speak Out on Firing of Lesbian Coach Fifty-plus Reconciling Congregations and Reconciling Pastors have written letters to the president of Lindsey Wilson College in Columbia, Kentucky, protesting the firing of Diana Chalfant. Chalfant, hired as the women's coach at this United Methodist college last April, led the women's volleyball team to a very successful second season. She was quite surprised when she was asked to resign on December 9. She was told that the school wanted to "take the volleyball program in a different direction" and that there had been "lesbian incidents." When Chalfant refused to resign, she was fired and told to clean out her desk and leave immediately. Chalfant subsequently told her story, and her belief that she was fired for being a lesbian, to the Lexington Herald-Leader. Several students, including members of her volleyball team, organized a protest against her firing. Their efforts garnered significant media coverage questioning the school's actions. Reconciling Congregations and Reconciling Pastors joined these efforts by writing letters questioning Chalfant's firing and stating the United Methodist position supporting the civil rights of lesbian and gay persons. In addition, Edgehill UMC in Nashville has provided a supportive church home for Chalfant. RCP coordinator Mark Bowman noted that liThe United Methodist Church has tragically once again sent a message of inhospitality to lesbian, gay, and bisexual persons. Through the shoddy treatment of Diana and public statements regarding the unacceptability of homosexuality by school and conference leaders, the church has pounded another nail in its closed doors. Such exclusionary words and actions undermine the welcoming ministries of Reconciling Congregations." Chalfant has been invited to speak at the national convocation of Reconciling Congregations in July . Youth/Student Rally, July 13 AYouth and Student Rally will be held from 10 AM to 5 PM on Thursday, July 13, before the Reconciling Congregation Convocation opens in Minneapolis. A design team of youth, university students, and adults are creating a fantastic event. The day will include exciting youth and university speakers who are making a difference, "jam groups II to address hot topics, and some fun and bizarre activities. Reconciling Congregations are encouraged to arrange participation of their youth and students in this event. Let's empower the next generation of RC leaders! 31 OH Subscription Increase The subscription cost of Open Hands has increased with this issue. We have delayed making this decision as long as pOSSible, but financial realities have prevailed. The basic subscription price of $16 has remained unchanged for six years. During these six years Open Hands has broadened its scope and content by becoming ecumenical and has increased in size by 33 percent, from 24 to 32 pages. Our readership has risen dramatically during this time-by 67 percent-to 2,500 paid subscribers. We have held the line on raising the cost to you as long as pOSSible, but you are well aware of the escalating cost of doing business: supplies, printing, personnel costs have all increased. The new prices are: One year subscription $20 One year outside the U.S.A. $25 Single issue (including postage) $ 6 10 or more single copies $ 4 each . Current subscribers can renew their subscription at the old $16 price ($20 outside the U.S.A.) until July 31, 1995. Even if your renewal is not yet due, you can send in a $16 payment before July 31 and we will add four more issues to your subJuly 13-16,1995 ............ -\ Augsburg College ....................-r \,\ .) Minneapolis ............ . do. ~............ ..................~f\\.~~............ FOURTH ............ ,\, ~............. NATIONAL (" ~O'{\",....",. CONVOCATION OF \..-.................. RECONCILING CONGREGATIONS BOU ND for the PROMl'3EDLAND ... a spirit-filled gathering of the whole family of God For registration information contact: Reconciling Congregation Program 3801 N. Keeler Avenue, Chicago, IL 60641 31 2/736-5526 Fax: 312/736-5475 scription. You may also purchase gift subscriptions at $16 until July 31. subscribers now send in $5, $10, or whatever they can afford We will continue our policy of sending Open Hands to and indicate they want to receive Open Hands. Such requests anyone who can use it, regardless of financial situation. We are always honored, since our primary motivation is to emhave not built in a multi-tiered price schedule for students, power the Christian movement welcoming lesbian, gay, and prisoners, low-income, or fixed-income persons. However, some bisexual persons and their families and friends. A Time For Exultation Members of Open and Affirming (ONA) churches in the UCC, churches exploring the ONA process, and friends from other welcoming programs will gather in Cleveland, Ohio, to rejoice in our shared witness to God's love for all people-lesbian, bisexual, gay, and straight. Leadership will include: • The Rev. Paul Sherry, President, United Church of Christ-Speaker • The Rev. Michael Kinnamon, Dean, Lexington Theological Semi· nary-Speaker • The Rev. Christine M. Smith, Associate Professor of Preaching and A NATIONAL ONA EXULTATION Worship, United Theological Seminary of the Twin Cities-Preacher October 13-15, 1995 • Ms. Elaine Kirkland and Mr. Steve Cagle-Music Performances by: Northcoast Men's Chorus and the Just Peace Players (MA Conference, UCC) Join us for a tim.e to expand ideas, com.m.itm.ent, and hope! For more information contact: ONA-UCCL/GC P.O. Box 403, Holden, MA 01520·0403 (Sponsored by: The ONA Program of the United Church Coalition for Lesbian/ Gay Concerns.) GATHERED IN SPIRIT GAINING IN STRENGTH Open Hands 32 Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Open Hands Vol 10 No 4 - The God to Whom We Pray