This is an electronic reproduction of The Voice of Integrity, the quarterly publication of Integrity, Inc., the lesbian and gay justice ministry of the Episcopal Church. All materials except those reproduced from other sources are copyrighted by Integrity, Inc. You may reproduce all original material herein if you state "Reproduced from the Fall, 1992 issue of The Voice of Integrity, the quarterly publication of Integrity, Inc., the lesbian and gay justice ministry of the Episcopal Church."
Material may not appear exactly as published since some changes were made after the document was transferred to desk top publishing format.
We encourage you to join Integrity. We encourage non-Episcopalians and non-lesgay persons to join. If you are a lesbian or gay Episcopalian and don't belong to Integrity, you're benefitting from all our work and we hope you'll strongly consider helping us by joining. Individual annual membership $25, Couple's annual membership $40, Low income/student/sr. citizen $10. Please mail check or money order to Integrity, Inc., P.O. Box 19561, Washington, DC 20036-0561.
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Fall 1992
*The Voice of Integrity*
Volume 2, Number 4
Published by Integrity, Inc.
P.O. Box 19561
Washington, D.C. 20036-0561
Telephone 718-720-3054
Bruce Garner, President
Edgar Kim Byham, Publisher
R. Scott Helsel, Editor
Contributing Editors:
Claudia Windal, Louie Crew
Blair McFadden, Layout
Dorothy Gunn, Production
Editorial Office: 201-868-2485
PO Box 5202; NYC, NY 10185
Member Episcopal Communicators and Gay Lesbian Press Association
Copyright 1992
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*TABLE OF CONTENTS*
President's Club
California Bishops Make History in Pride Marches
(Cover Story)
Lesgay Seminary Scholarship Honors Louie Crew
The National Church Finally Calls For Accountability
in Dialogue Promise
Rievaulx Abbey: Home of Our Patron St. Aelred
The Episcopal News Service Needs Your Help
Art Imitates Episcopal Life
Claudia's Column
The Vatican Openly Opposes Our Civil Rights
Spahr Clears One Hurdle: One To Go
Strange Resolutions Mark Presbyterian Convention
Pro-Lesgay Churches Expelled by Southern Baptists
United Church of Canada Ordains First Open Gay
Renewal Movement Leader Comes Out Involuntarily
Australian Bishop Arrested
1992 CONVENTION SUPPLEMENT
Proclamations
In Pre-Convention Interview Browning Urges
Continued Dialogue
Browning Tells Us To 'Hang in' Despite
Church's Ambiguity
The Presiding Bishop's Sermon
Gay, Lesbian Episcopalians Open Meeting With
Bishop Visit
PB Hopelessly Heterosexist
Warner Traynham's Address
Not To Save The Righteous
Episcopal Bishop Airs Views on Integrity, Church
Reflections On Convention
Convention Awards
Bishop Benitez's Snub of Leader Not Acceptable
Behavior To God
President's Page
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*PRIESTS IN EXILE?*
A support group is forming for clergy who have left the institutional church because of its position on gayness and priesthood. If interested please write: Father Andrew, c/o Integrity/Western North Carolina, P.O. Box 15305, Ashville, NC 28813.
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MEMBERSHIP FORM
*INTEGRITY*
P.O. Box 19561, Washington, DC 20036
I want to share in Integrity's work for justice for lesbians and gay men. Please enter my membership as checked below and begin my subscription to "The Voice of Integrity."
[ ] Individual annual membership $25
[ ] Couple annual membership $40
[ ] Low income/student/sr. citizen $10
Mr./Ms/Miss
Mrs./Rev./Dr. __________________________________________
Address _________________________________________________
City _________________________ State ___________________
Phone ________________________ Zip _____________________
Please mail with your check or money order to: INTEGRITY, INC., PO Box 19561, Washington, DC 20036-0561. All contributions tax-deductible to the extent permitted by law.
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*IN MEMORIUM*
This issue is dedicated to the memory of
*Michael Bushek*
July 19, 1941 to March 28, 1992
Dignity/USA National Editor
*The Rev. Theodore L. F. (Ted) Boya*
June 23, 1952 to June 29, 1992
Priest, most recently at Grace Cathedral
as Pastoral Asst. and Liturgical coordinator
Long-time Integrity member
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*PRESIDENT'S CLUB*
By Bruce Garner
Contributions, over and above membership dues, are what allow Integrity to influence the Church. We rely on your responses to donation appeals to fund our General Convention presence, to publish educational materials, and send openly lesbian and gay representatives to church bodies. Dues alone would barely cover "The Voice of Integrity," record keeping and Board meetings. Some people have given generously, and for that reason in 1984 we established the President's Club. This now honors those who give $250 or more. As of August 1, 1992, 195 have been welcomed into the President's Club. As a token of our appreciation, President's Club members are sent Integrity shield lapel pins. Lists of donors appeared in the November 1985, June 1986, February, 1988, and Spring, 1989 issues of "News and Notes." These are some whom we have honored since then:
1. Ms. Judith Bailie Baltimore, MD
2. Mr. Larry Bandfield Santa Fe, NM
3. Ms. Dorothy A. Beattie Kenwood, CA
4. Ms. Larkette Lein Fullerton, CA
5. The Rev. Canon Edward Curtis Chicago, IL
6. Mr. E. Bruce Garner Atlanta, GA
7. The Rev. Willa M. Goodfellow Grinnell, IA
8. Ms. Loudene I. Grady Salinas, CA
9. The Rev. William A. Greenlaw New York, NY
10. The Rt. Rev. Barbara Harris Boston, MA
11. Ms. Adelaide B. Kent Edgartown, MA
12. Ms. Rita Kresha and
Susan Vanderberg Mesa, AZ
13. Ms. Nayan McNeill Monte Sereno, CA
14. Ms. Catharine B. Reid Seattle, WA
15. The Rev. H. Patrick Sullivan Austin, TX
16. Dr. Edward Walton Morgantown, WV
17. The Rev. Alden E. Whitney Danbury, CT
18. Mr. John C. Wiecking Washington, DC
19. The Rt. Rev. R. Stewart Wood Detroit, MI
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*LETTER TO THE EDITOR*
Dear Scott,
I have always in the past been a little impatient when hearing the expression "I'm gay and proud of it." I have always thought it made as much sense as saying, "I'm right handed (or blue eyed) and proud of it." After reading your summer 1992 Issue, however, I can say without a doubt that I am proud of the Integrity newsletter, and as a Gay, out, priest canonically-resident-in-the-Diocese-of-San-Joaquin-and-licensed-in-the-Diocese-of-Texas-as-long-as-I-am-celibate (delicately balanced as it were between the frying pan and the fire), I'm proud of the voice you give all of us who struggle to serve Christ and maintain our balance.
Yours in Christ Jesus,
Glynn C. Harper, Assisting Priest,
St. Stephen's Church, Houston, TX
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*CALIFORNIA BISHOPS MAKE HISTORY IN PRIDE MARCHES*
For the first time in any Lesgay Pride March in the United States, two Episcopal bishops marched with Integrity in 1992.
The Rt. Rev. Richard Shimpfky, Bishop of El Camino Real, marched in the second annual Pride Parade in San Jose on June 14, receiving widespread media coverage. Bishop Shimpfky was quoted in *The San Jose Mercury News* as saying he marched because of "the appalling silence of decent people in positions of leadership" during what he believes are dangerous times for lesgay persons, comparable to "Hitler's early days."
And he marched because he believed it's his pastoral duty to lesgays in the 18,000-member diocese. "It is clear that whenever a group of people comes together," Shimpfky said, "10 percent of whoever shows up is going to be gay. And therefore, 10 percent of my diocese is gay. These are people that I know and care about, and they care about this day, so I need to be there."
This was not Bishop Shimpfky's first pride march, however. He had marched in past lesgay pride parades in New York when he was a rector in the Diocese of Newark. He announced his plan to march with Integrity in the San Jose parade in a letter to the diocese and he received numerous responses with mainly favorable reactions.
"One of the reservations I had about doing this is I've only been here 18 months," he told *The Mercury News*. "If I had been here for four or five years, people would have really known that ... I'm there because something in what I hold to be sacred is calling me."
Two weeks later, on June 28, The Rt. Rev. Chester L. Talton, Suffragan Bishop of Los Angeles, became the first leader of any mainline denomination to participate in the West Hollywood parade, the second largest in the country with 200,000 marchers.
The morning began with a pre-parade street Eucharist, celebrated at the marching unit staging area. Larkette Lein, president of Integrity/Southland described the festivities: "As the morning wore on and walkers gathered, it became apparent that not even a strong pair of early-morning earthquakes had shaken the commitment of these Episcopalians to share the Good News, and by the time the Bishop joined us after his morning's parish visitation, we were nearly 200 - gay and straight together.
"The banner of the Diocese of Los Angeles led our contingent, and was followed by three rainbow gay liberation flags and two Episcopal church flags swelling in the breeze. Next, a bagpipe and drum corps in traditional kilts provided a distinctive change of pace from the throbbing disco beat popular with other entries. Following in the first convertible was Jack Plimpton, head of the Diocesan Commission on AIDS Ministries, and the Rev. Malcolm Boyd.
"I had the honor of riding in the second convertible with the Bishop. And following behind us, carrying signs identifying participating parishes and organizations, followed such a throng of parishioners that our entry was one of the biggest in the parade."
The bishop attended the festival after the parade, stopping to greet visitors to the diocesan booth. Staffed during both days of the festival, the booth offered free coffee and a listening ear for those with questions or comments, and distributed literature including *Integrity/Southland News*, a brochure which describes the national church's positions on lesgay issues and provides a list of parishes which had asked to be advertised as welcoming and affirming, and information on the diocese's AIDS ministries.
Lein continued, "We even made *The Los Angeles Times*. Their coverage of the presence of our church at the parade closed with this statement by Fr. Mac Thigpen, the Bishop of Los Angeles' liaison to the lesgay community: 'There are many, many gay and lesbian people who have been spiritually damaged by their families and by the church who are in desperate need of knowing something of God's incredible grace and love. I think that is what is motivating all of us to walk in this parade.' That, and I don't think there's any way you can have more fun and do evangelism with 200,000 people at the same time!"
Integrity also had a major presence in the New York and Toronto marches. In New York, Integrity's founder Louie Crew led a contingent of almost 300, representing chapters from all over the northeast. The march was followed, as it has been for seven years, with solemn evensong at the Church of St. Luke in the Fields in memory of those who have died as a result of AIDS. In Toronto, The Rev. James Ferry, recently inhibited from priestly duties by the Bishop of Toronto, and probably now the most widely-known clergy person in Canada, was enthusiastically greeted by the crowd as he rode on the Integrity/Toronto float.
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*LESGAY SEMINARY SCHOLARSHIP HONORS LOUIE CREW*
Thanks to the generosity of Dr. David Lochman of Integrity/Chicago and almost 150 other Integrity members, a scholarship has been established for lesgay students at the Episcopal Divinity School in Cambridge, MA. Dr. Lochman established a $10,000 challenge grant in April. By June 30, $10,670 in additional funds had been raised, primarily as a result of a mailing by Integrity.
The scholarship honors Integrity's founder and may be the first scholarship fund at a mainline denominational seminary specifically designated for lesgay students. Dr. Lochman's gift will be added to the seminary's permanent endowment to establish the Dr. Louie Crew Scholarship Fund. Income from the fund will be provided each year to an eligible student or students. The matching gifts have been allocated for current financial aid grants given directly to lesgay students.
In response to this initial effort, EDS has also received additional commitments of $20,000 to start a new challenge for 1992-93. Again, the $20,000 from the challengers will be added to the EDS endowment fund in Louie Crew's name. The matching gifts will be used for current, direct support to students. If the total of matching gifts exceeds the amount of financial aid current lesgay students require, the excess will be added to the endowment fund.
It is the challengers' hope and EDS's that the Louie Crew Scholarship Fund will reach a minimum of $100,000. The income, along with income generated by two other recently established scholarship funds for lesgay students at EDS, would ensure a steady source of financial aid on an annual basis.
Retiring EDS Dean, Bishop Otis Charles, sent Integrity the following message: "All of us at EDS thank you for the help you have given to gay and lesbian students preparing for ordained ministry in the Episcopal Church and for your support of the School in its commitment to justice and a fully inclusive church. EDS is deeply grateful to the many members of Integrity and Integrity chapters in Baltimore, Mid-Tennessee, and San Diego who made this success possible through their contributions."
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*WOULD YOU LIKE TO BECOME A FRANCISCAN*
A new order of Franciscans is being proposed to work in one specific area, care for people with ARC and AIDS. The Order itself would be trained to give emotional and practical support to individuals with the disease, then it would train individuals through local parishes who would be interested in becoming caregivers to people with AIDS. The way this Order would differ from the "First Order," is that they would only work in this field. Also, people who are HIV Positive could join if they were still healthy enough that they could do the work. The Order would wear the habit of St. Francis in public while they do their work, as a sign of obedience to the Order and as a sign of poverty. I am looking for interested persons who feel that they are called by God to live a religious life as a Franciscan, and who are also interested in caring and ministering to people with AIDS. For more information please call: Brian Jones (415) 992-4334
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*THE NATIONAL CHURCH FINALLY CALLS FOR*
*ACCOUNTABILITY IN DIALOGUE PROMISE*
May 25, 1992
To the active Bishops of the Church
Re: General Convention Resolution A104sa: Human Sexuality
Dear brothers and sister:
The national A104sa Steering Committee is now prepared to offer your diocese a way to respond to the mandate from General Convention to initiate a dialogue on human sexuality in all congregations. Learnings from this are to be submitted to the committee working with Dick Grein in preparing a pastoral teaching as well as to the several Provinces and to the 1994 General Convention. While we are recommending two possible study courses, our procedure will also work for those of you who have already moved forward with your own program.
STUDY TEXTS
The resolution calls for study and dialogue on human sexuality in general, not just on one specific aspect of it. We are pleased to be able to offer two excellent courses designed to facilitate this dialogue. The first, *Human Sexuality: A Christian Perspective*, has been developed by Province 7 as a direct response to the General Convention resolution. We have reviewed it and believe it answers well the needs of most congregations. The work on this study has just been concluded and it is now being put into final form. We anticipate that we will be able to distribute a final draft copy to each diocesan Bishop and to each Provincial Steering Committee by mid-June. At that time we will let you know how to obtain printed and bound copies which should be available by late summer.
The second course we recommend is the excellent one which the Lutherans (ELCA) have prepared entitled *Human Sexuality and the Christian Faith*. A review copy will be sent to each diocesan bishop and to each Provincial Steering Committee member by mid-June along with the draft copy of the study described above. We feel that if the Lutheran study is to be used it should have an Anglican theological/ethical supplement to replace Chapter 3. This is now being prepared by Ted Jones and will be sent to each diocesan Bishop and to each Provincial Steering Committee by mid-August.
Both recommended texts will be distributed together. This will provide dioceses and congregations with a choice between two very solid study courses. At the same time, as a third possibility, we recognize that some dioceses have already moved ahead to prepare or select their own.
As you know, General Convention provided no funding for carrying out its mandate. We do not have the resources, therefore, to produce or distribute the study broadly. It will be up to each diocese to make its own plans to select study material and distribute it to its own congregations. Each Provincial Steering Committee is charged with encouraging its dioceses to participate in this study as well as with serving as a resource to them.
TRAINING FOR TRAINERS
The key to the effectiveness of this process is in the preparation of discussion leaders in each congregation so that they can assist in moving out of a climate of debate into one of dialogue. [Please review our CONTEXT STATEMENT sent to you in our last mailing. Also see INTRODUCTION: A STATEMENT OF THEOLOGICAL CONTEXT enclosed with this mailing. It is important that both of these statements be shared with diocesan Steering Committees.] It is critical, therefore, that these congregational leaders have training for their task. To facilitate this, three Regional Training Sessions for *diocesan trainers* are being offered. Each diocese should select as soon as possible at least two persons, one male and one female, already skilled in group work, to be the trainers of discussion leaders for each congregation. (Larger dioceses may wish to have two or more teams of leaders.) Resolution A104sa calls for us to enter into dialogue. This is not an easy transition on such an issue as human sexuality which has become so highly polarized through debate and legislative efforts. Real dialogue may very well offer us a way to move forward as a church in this as well as in other controversial areas. However, dialogue will not just happen. We need trainers in every diocese who can enable this process. To that end, it is critical that diocesan trainers participate in one of the three Training Sessions.
Eastern Region
September 18-20 (Friday dinner through Sunday lunch)
National 4-H Center, Washington, DC
Central Region
October 2-4 (Friday dinner through Sunday lunch)
Mount Conference Center, Atchison Kansas (near Kansas City)
Western Region
October 24-26 (Saturday lunch through Monday lunch)
Mercy Center, Burlingame, CA
Trainers are not limited to attending sessions in their own Region if the session at another station is more convenient.
TIME FRAME FOR THE STUDY IN CONGREGATIONS
It is our expectation that each participating congregation will schedule its study for five weeks anytime between All Saints' Day this fall and Easter Day 1993. We expect that most congregations will hold their study either in Epiphany or in Lent. Congregations should begin now to schedule the study and to make plans for it, especially by selecting a two-persons team, one male and one female, to receive training from the diocesan trainers and to lead the study in their own congregation. This process needs to be initiated by a strong directive from the diocesan bishop.
FEEDBACK
Resolution A104sa calls for gathering the learnings of this dialogue and for submitting them to the Pastoral Teaching Committee, to the Provinces, and to the 1994 General Convention. A Questionnaire is in preparation. *It is essential that all participating congregations--no matter what study materials they use--(a) receive training for their leaders and (b) utilize the same church-wide questionnaire.* Otherwise it will be impossible to correlate the responses. Diocesan trainers will have the opportunity at their Regional Training session to become familiar with the feedback instrument.
HISPANIC PARTICIPATION
It is our expectation to provide a Spanish language version of the study *Human Sexuality: A Christian Perspective* for use by domestic dioceses that have hispanic ministries. We understand a translation of the Lutheran study is also available. It will be reviewed as soon as we have a copy. (Province IX, in view of its varied cultural needs, will develop its own approach with the support of the national Steering Committee.) Likewise the Questionnaire will be available in a Spanish language version as well. An hispanic bibliography is also being prepared. Those dioceses which have an hispanic ministry should plan to send their bi-lingual diocesan trainers to the *Central Region Training Session*, which will have an hispanic dimension.
COSTS
We are expecting the costs per person for the regional training session to be under $200. Further, the training sessions have been scheduled over a Saturday night to take advantage of the lowest air fares. The cost of the course material will also be modest. For *Human Sexuality: A Christian Perspective*, a guide is required for each leader at a cost of $7.50 per person. There will be five focus papers which each participant needs. Each diocese will be licensed to reproduce the number of papers it needs for use within the diocese. The cost of the license will be $75 for each diocese. (In addition, of course, there will be the cost of photocopying).
The Lutheran study, *Human Sexuality and the Christian Faith*, sells for $1.00 per copy (plus handling and postage). Each participant in this case needs a copy. In addition, the supplementary paper replacing Chapter 3 will need to be reproduced for each participant, involving the cost of photocopying.
Lastly, the Questionnaire will need to be reproduced by each diocese in the quantity needed. We will supply a master copy for each diocese.
All in all, we believe we have developed a program that is highly cost effective and prohibitive to no diocese. Overall, the cost should be approximately the same no matter which course is selected.
TIME FRAME FOR EACH DIOCESE
Summing things up, the following time frame would work most effectively for each diocese:
By June 15, 1992
a. Bishop commends study of Human Sexuality to all congregations to take place between All Saints' Day 1992 and Easter Day 1993. Invites each congregation to select local leaders.
b. The Diocesan Steering Committee should be in place and aware of its responsibilities. To this end, copies of all this material should be in their hands.
By June 30
a. Study material should be reviewed and selection made or options offered for congregations within the diocese.
b. Diocesan trainers (at least one male and one female with group skills) should be designated. They should register for the appropriate Regional Training Session.
c. Diocesan Committee should select the time and place for diocesan training. An overnight would be most appropriate.
By September/October
Diocesan Trainers participate in aRegional Training Conference.
Oct/Nov 1992
Diocesan Training offered for discussion leaders in each congregation.
Advent 1992, Epiphany or Lent 1993
Five-session Study is conducted in each congregation.
By April 18, 1993
The Discussion Leaders in each congregation tabulate results of its own questionnaires and sends the results to its Diocesan Steering Committee.
By May 1, 1993
Each Diocesan Steering Committee tabulates the responses of its congregations and forwards the results to its Provincial Steering Committee.
By May 15, 1993
Each domestic Provincial Steering Committee tabulates the results from its own Dioceses and forwards the results to the national Steering Committee.
By June 1, 1993
The national Steering Committee tabulates results from the 8 domestic Provinces and submits them to the Pastoral Teaching Committee. The national Steering Committee also begins preparation of its report to the 1994 General Convention.
This is a simple time line. The process will work to the degree each diocese and congregations enables it to work. The critical dynamic will be in helping everyone shift from the debate mode into a dialogue mode -- with a variety of perspectives in each discussion group so that there really *is* true dialogue.
On behalf of the national Steering Committee, we welcome any feedback which will help you and the church to respond to the General convention resolution--and will help us to be faithful to the task assigned us.
Faithfully in Christ,
O'Kelley Whitaker
Steering Committee Convener
*CONTACT THESE PEOPLE!!!!*
PROVINCIAL STEERING COMMITTEE ON IMPLEMENTING A104sa
*Convener*
The Rt. Rev. O'Kelley Whitaker
306 Sycamore Road
Portsmouth, VA 23707-1217
Tel. 804-397-1211 (Voice and Fax)
*Province 1*
The Rt. Rev. Edward C. Chalfant
Diocese of Maine
143 State Street
Portland, ME 04101
The Rev. Jane Garrett
RD 2, Box 1550
Middlebury, VT 05753
Mr. Donald Burke
120 Simonds Road
Lexington, MA 02173
*Province 2*
The Rt. Rev. David C. Bowman
Diocese of Western New York
1114 Delaware Avenue
Buffalo, NY 14209
Tel. 716-881-0660
The Rev. Maria Aris-Paul
The General Seminary
175 Ninth Avenue
New York, NY 10011
Tel. 212-645-2267 (Wed--Fri)
212-627-3359 (after 9:00 p.m.)
Mr. Warren Ramshaw
25 Payne Street
Hamilton, NY 13345
Tel. 315-824-7544
*Province 3*
The Rt. Rev. Robert D. Rowley, Jr.
Diocese of Northwestern Pennsylvania
145 West Sixth Street
Erie, PA 16501
Tel. 814-456-4203
The Rev. Rosemari G. Sullivan
The Church of St. Clement
1701 Quaker Lane
Alexandria, VA 22302-2398
Tel. 703-998-6166
Mr. John L. Harrison, Jr.
8520 Hagys Mill Road
Philadelphia, PA 19128
Tel. 215-972-7808
*Province 4*
The Rt. Rev. Robert Estill
Diocese of North Carolina
Box 17025
Raleigh, NC 27619-7025
Tel. 919-787-6313
The Rt. Rev. Robert G. Tharp
Diocese of East Tennessee
401 Cumberland Avenue
Knoxville, TN 37902
Tel. 615-521-2900
Dr. Lillian Robinson
Diocese of Louisiana
1623 Seventh
New Orleans, LA 70115-4411
Tel. 504-895-6634
Dean James Burns
Diocese of Lexington
166 Market
Lexington, KY 40586
Tel. 606-252-6527
*Province 5*
The Rt. Rev. Hays H. Rockwell
Diocese of Missouri
1210 Locust Street
St. Louis, MO 63103
Tel. 314-231-1220
The Rev. Anne Wilson Robbins
St. Patrick's Episcopal Church
7121 Muirfield Drive
Dublin, OH 43017
Tel. 614-766-2664
Ms. Katherine Tyler Scott
405 East 52nd Street
Indianapolis, IN 46205
Tel. 317-253-0060 or 317-636-5323
*Province 6*
The Rt. Rev. C. I. Jones
Diocese of Montana
515 North Park Avenue
Helena, MT 59601
Tel. 406-442-2230
The Very Rev. Frank Edge Clark
P.O. Box 9336
Fargo, ND 58106
Mr. Robert Maule
P.O. Box 1831
Winner, SD 57580
*Province 7*
The Rt. Rev. William E. Smalley
Diocese of Kansas
Bethany Place
835 Polk
Topeka, KS 66612
Tel. 913-235-9255
The Rev. Rayford High
St. Paul's Episcopal Church
515 Columbus Ave.
Waco, TX 76702
Tel. 817-753-4501
Ms. Cynthia H. Schwab
2700 E. 15th St.
Joplin, MO 64804
Tel. 417-623-8865
*Province 8*
The Rt. Rev. Richard L. Shimpfky
Diocese of El Camino Real
P.O. Box 1903
Monterey, CA 93942
Tel. 408-394-4465
The Rev. Warner R. Traynham
514 W. Adams Blvd.
Los Angeles, CA 90007-2616
Tel. 213-747-6285
Ms. Elizabeth Cole
17 Shinumo-Ovi
Flagstaff, AZ 86001
Tel. 602-525-1018
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*RIEVAULX ABBEY: HOME OF OUR PATRON, ST. AELRED*
by Brian Bailey
The soaring piers and majestic arches of Rievaulx Abbey rise from the valley floor of Ryedale into such a picturesque ruin-in-a-landscape that we are forced to wonder whether the sensuous magic of the place worked as effectively on twelfth-century saints as it does on twentieth-century sinners. And when we find that the ground space of the site was so restricted that the alignment of the nave is north-south instead of the traditional east-west, we know for certain that the situation had a very strong appeal for the medieval holy men. In fact however, the Cistercian monks described this place as one of "horror and waste solitude." True to form, it was the solitude that appealed to them, the church's axis being forced on them by confines of a heavily wooded valley. Yorkshire's desolate landscape, not yet recovered from the devastation wrought by William the Conqueror, presented ideal sites to the Cistercians, who wanted no intercourse with local inhabitants to cloud the purity of their remote and self-reliant existence.
Rievaulx, with its early Gothic arches, is one of the most priceless treasures of England's heritage, even in its fallen state, although - we are led to suppose - in the days before the Dissolution, men were less responsive to architectural beauty. Certainly any aesthetic merits the building had were provided for the greater glory of God, not for the hedonistic appreciation of man. Indeed, the Cistercians were noted for the austerity of their architecture as well as their living standards, and their best known and most influential medieval figure, Abbot Bernard of Clairvaux, made a famous attack on the decorative church sculpture of other orders:
What profit is there in these ridiculous monsters, in that marvelous and deformed comeliness, that comely deformity? To what purpose are those unclean apes, those fierce lions, those monstrous centaurs, those half-men, those striped tigers, those fighting knights, those hunters winding their horns? ... We are more tempted to read in marble than in our service books and to spend the whole day in wondering at these things than in meditating the law of God. For God's sake, if men are not ashamed of these follies, why at least do they not shrink from the expense?
When we consider that so many of the finest monastic ruins in Britain - Rievaulx, Fountains, Tintern - were Cistercian houses, it is difficult to argue with the principle of simplicity, even if we cannot go along with the reasoning.
It was very soon after St. Bernard's strictures appeared that Walter l'Espec, lord of the manor of Helmsley, granted some land in the Rye valley to the abbot and twelve monks who became the nucleus of the first large Cistercian establishment in England. The Norman lord, a bearded warrior whose voice was 'like the sound of a trumpet,' entered the abbey as a novice himself, in advanced age, and died here in silence after making his peace with the Almighty. The date of the abbey's foundation was 1131, and within thirty years the third abbot, Aelred, was apparently presiding over a hundred and forty monks and some five hundred lay brothers in a spacious monastic settlement with extensive agricultural interests, though how the place could have accommodated so many is a mystery. The lay brethren were the poor and illiterate whom the Cistercians habitually sheltered in return for their labor.
The buildings were erected in sandstone quarried near the site and at Bilsdale, a little to the north, and the church and principal living quarters were completed in a remarkably short time. The nave is older than any Cistercian nave remaining in France. The aisles were separated from the nave in early Cistercian churches by stone walls between the hugh square piers, but at Rievaulx these were removed in the fourteenth century. By that time a choir and presbytery had been added to the southern end of the church which were scarcely in accord with the principle of plain architecture enjoined upon the earlier brethren, having stone-ribbed vaults and arcading, some Gothic ornament, and flying buttresses, the floor being paved with glazed tiles in green and yellow patterns. Such relative ostentation was a symptom of the corruption that brings down ecclesiastical empires as well as secular ones, for as the monasteries grew increasingly wealthy, so they abandoned their allegiance to austerity, and the numbers of the faithful decreased. And even its isolation could not protect Rievaulx from Scottish raids and the devastation of the Black Death, the abbot being among those who succumbed to the dread plague in 1349. By the time of the Dissolution, there were only twenty-two monks left at Rievaulx. The property was granted to the Earl of Rutland, and a village grew up near the site with houses built of stone plundered from the monastery buildings. It is only because of the relative isolation of Rievaulx that so much of the decayed monastery building is left to us. Its stone would certainly have been carted away in great quantities if it had been nearer to a larger or growing population.
The chapter house, with its rounded apse, is among the most easily distinguishable of the buildings, though none of its walls remains intact. It was rectangular at first, in accordance with Cistercian custom, the apse being added later. Here in the monastery's early years its abbots were buried, and gravestones of thirteenth- and fourteenth-century abbots can still be seen, together with uninscribed graves and the shrine of the first abbot, William, who had been secretary to Bernard of Clairvaux and died in 1148.
It is to the medieval centuries of prosperity that we return in imagination, seeing the brethren bustle about their business, summoned by bells to matins, keeping silence in the cloister, intoning their prayers in the church, studying in the library, tending their sheep in the fields and revitalizing their circulation before the two great fires of the warming house in the bitter northern winters.
Six hundred years on, William Cowper was tempted to make his home here so that he could gaze at the ruins for the rest of his life. And after him came Wordsworth. His sister Dorothy recorded in her journal in 1802 that she 'went down to look at the Ruins -- thrushes were singing, cattle feeding among green grown hillocks about the Ruins ... I could have stayed in this solemn quiet spot till evening without a thought of moving, but William was waiting for me, so in a quarter of an hour I went away.' The abbey featured in Scott's Ivanhoe and also in the paintings of the Romantic artists.
All this, of course, was after Burke's discovery of the sublime, and by the Wordsworths' time, the Duncombe family of Duncombe Park had built the so-called Rievaulx Terrace in the course of landscaping their vast grounds. From this high viewpoint we can gaze upon the abbey ruins - the forlorn but still magnificent work of twelfth-century masons - which formed part of the picturesque Rye valley landscape stretched out below.
-----
The abbey, which is in the care of the Department of the Environment, is in the village of Rievaulx, two and a half miles north-west of Helmsley, and is within the North York Moors National Park. There is a car park at the site. No visitor should miss the view from Rievaulx Terrace, which is in the ownership of the National Trust. SE 576849.
------
Copyright 1984, The National Trust. This is an excerpt from *The National Trust Book of Ruins*.
An important reminder: PLEASE OBSERVE THE FEAST OF ST. AELRED, JANUARY 12, IN YOUR CHAPTER. We published an excellent guide to keeping our patronal feast by the Rev. Paul Woodrum in the Winter 1992 issue of *The Voice*, but it arrived too late for many chapters to plan a special occasion. If you need a copy of Fr. Woodrum's liturgical suggestions, please contact the editorial office.
********************
*AN AMAZING OPPORTUNITY*
An Integrity member recently visited Rievaulx Abbey and purchased an original print of St. Aelred's home from a local artist. We thought many in Integrity might be interested in having one of these *signed and numbered prints* for themselves. We arranged with the artist to do a special pressing just for Integrity and we now offer them to you.
ONLY $25.00, plus $2.00 shipping.
Don't miss this opportunity. The picture, in browns and blues, is extraordinary and will make a wonderful Christmas gift for any Integrity member or any Episcopalian on your shopping list. And chapters should consider this as a thank-you gift for those who have made special contributions to Integrity.
Write Integrity, P.O. Box 5202, New York, NY 10185 or phone 201-868-2485.
********************
*'Excellent Resource for Dialogue'*
-- Bruce Garner, mbr. Comm. on Human Affairs
*A BOOK OF REVELATIONS*
Stories of 52 Lesgay Episcopalians
*Now with a FREE Study Guide*
*Perfect for Parish Study*
Individual copies $12 incl. shipping
Contact: Integrity, PO Box 5202
New York, NY 10185-0043
201-868-2485
Write or call for quantity discounts
********************
*THE EPISCOPAL NEWS SERVICE NEEDS YOUR HELP*
*How is the church doing?*
ENS would like to do a survey article on the church's response to General Convention's call for dialogue. And we need your help.
We need you to gather information in your diocese about the response to A-104sa. You will need to spread your net widely and gather information about congregational response. Begin with the bishop and deputies to the General Convention -- they have the responsibility to see that the diocese participates. Are they carrying out that responsibility?
You may wish to speak to rectors and wardens in places that are involved in the local dialogues. How are the dialogues going? What has been their experience? Also, you might want to talk to both Integrity members and some traditionalists for responses. Make sure to get direct quotes.
If your diocese is not participating yet, why is that the case?
We will want to release this article in the November 17 packet of ENS. Therefore we will need a page or page or two of information to use as raw material for the article. *We will need the information by October 30.*
*Contact James Solheim and Jeffrey Penn, ENS, 815 Second Avenue, New York, NY 10017.*
********************
*ART IMITATES EPISCOPAL LIFE*
by Kim Byham
The extremely handsome but unmarried rector of a prominent Episcopal parish on Philadelphia's mainline has been removed from his post by the Bishop of Pennsylvania. This resulted from an effort by the Vestry of St. James, Llanview, PA to sever the pastoral relationship under Title III, Canon 19, following rumors in the parish that the priest, The Rev. Andrew Carpenter, was gay. Fr. Carpenter refused to directly answer the allegation which stemmed from his counseling of a gay teenager and the fact that his brother died of AIDS. Although the congregation seemed largely reconciled following a display of the AIDS quilt on the church lawn, the bishop nevertheless decided that Carpenter was too controversial and should be shifted to administrative duties in the diocese.
All of this controversy was played out before eight million people every day, a far larger audience than is usual for Episcopal disputes over lesgay issues. It was the main summer story line on the 24-year old ABC soap opera, *One Life to Live*.
The Episcopal Church's reaction to homophobia became a part of daytime drama because *One Life's* head writer is Michael Malone, a parishioner at St. Peter's Church in Philadelphia's Society Hill. He says the model for Andrew Carpenter, though not for the story line, is his rector, the Rev. Tad Meyer.
Malone is not a typical soap writer. A Harvard Ph.D., he taught fiction at Yale, Swarthmore and the University of Pennsylvania and has published seven novels.
When ABC hired movie producer Linda Gottlieb (*Dirty Dancing*) to revitalize the ailing *One Life*, she looked for a special writer. "What she said was, 'I'm looking for the American Dickens,' and what novelist could resist that?" Malone told *The Los Angeles Times*. He had never watched an episode of a soap opera.
*One Life* needed a lift when Malone joined it in September of 1991. In increasing ratings, Malone has balanced stories about the show's core family, the Buchanans (Mrs. Victoria Buchanan is Sr. Warden at St. James), with interesting new characters. Not surprisingly, Malone added an Episcopal priest since there is one in each of his novels.
The Rev. Andrew Carpenter, played by Wortham Krimmer, was introduced several months before the homophobia story line began on June 18. "He looks like an Episcopal priest," said vestment designer Victor Challenor, "They did his garb well. Andrew is tastefully apparelled in cassock and surplice and even the requisite tweed jacket." The character appeared so much like a priest that when he dated women the show received numerous letters of complaint from viewers who assumed he was Roman Catholic. To offset this, the show meticulously refers to him as a "minister." This led Challenor to write a protest letter to which Michael Malone responded. Challenor was satisfied and concluded that this one "liberty" with Episcopal polity was forgivable, "I've watched them like a hawk and they've done well."
The credit for this accuracy clearly goes to Malone and to Fr. Meyer, who from Andrew's arrival has served as a special consultant to the show. "Tad is a model for Andrew in many ways: his Anglophilia, his bird watching," Malone told *The Voice*. Malone and Meyer met when the latter was Curate at Christ Church, New Haven. After his move to St. Peter's, Malone and his family, who had earlier moved to Philadelphia, joined the parish.
Meyer has been closely consulted about the current story line. While he hasn't had any personal confrontations with homophobia, it is an issue on which he agrees with the character. "Andrew takes stands that are dear to me, but they don't necessarily reflect my words," he told *The Voice*. As chair of the diocesan Commission on Ministry, he believes sexual orientation should not be a matter determining fitness for ordination.
Meyer gave suggestions about dealing with a Vestry and how priests dress. But what fascinated him was a "priest who's being depicted as a human being and going through "Sturm und Drang" about issues of prayer and principal. Michael wanted the priest to have a strong faith and wanted to show how that faith could be lived out."
"I wanted to talk about prejudice," Malone said. "That's why we made the story one based on an accusation. The Church is beautifully placed to illustrate the effects of prejudice and how it is overcome. Andrew, like Thomas More, is a man of conscience. His refusal to name names is like Germans who refused to give the names of Jews and those who refused to give the names of Communists to Joseph McCarthy.
"Bigotry divides, tolerance and acceptance unite people," he continued. "That's what made the quilt such a wonderful symbol -- it's stitching people together."
With a Daytime Emmy nomination for outstanding writing to his credit, Malone found ABC receptive to his story but somewhat frightened. "I'm proud of our audience. We had feared loss of affiliates and sponsors. That hasn't happened. 99% of the mail has been positive. But there have been hate letters -- all religiously couched, saying things such as, 'You'll burn in hell.'"
The story line began with a young woman that Fr. Carpenter had been counseling trying to seduce him. Next 16-year-old Billy Douglas, played by Ryan Phillippe, confessed to the priest that he was gay.
As a summer story, it was designed to "hook" younger viewers on daytime television. And it did that. Malone reports, "We have received thousands of letters from young people, many saying 'I thought I was the only gay teenager.'"
Phillippe, 17 and straight, was hesitant about accepting the role of Billy. There have been some negative reactions back home in Delaware. "I've grown up in a Baptist school. I go to church every Sunday. Some people in the church don't accept my decision; I can tell by the way they look at me, which is how a gay person must feel," Phillippe told *The Chicago Tribune*.
Before filming started, Gottlieb brought in psychiatrist Richard Isay, author of *Being Homosexual: Gay Men and Their Development*. "I had a lot of questions," said Phillippe in *Entertainment Weekly*. "But when he told us that three times as many gay teenagers kill themselves as do straight teens, I realized that maybe this role is where I'm supposed to be. Maybe some kids will see that there are ways to deal with this positively."
"Michael [Malone] has a hidden agenda," Meyer revealed, "not to proselytize people to Christianity or to the Episcopal Church, but to get people to ask basic faith questions. In this age we've lost the ability to ask questions. The story is an excellent paradigm of the faith."
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*CLAUDIA'S COLUMN*
"I am convinced that this church will never be reconciled about any issue unless we can reclaim the struggle in Christ's name with Christ's methods."
--The Most Rev. Edmond L. Browning
Based upon the message of our presiding bishop and those stories of pain, frustration, humiliation, and rejection that were shared in Houston with Bishop Browning and members of the Commission on Human Affairs, I offer this column. As The Rev. Leonardo Boff has written: "The Way of the Cross seeks to use both eyes of theology. It is a Way of the Cross with one eye focusing on the historical Jesus: his life, condemnation, death, and resurrection. It is also a Way of Justice, its other eye focusing on the Christ of faith who continues his passion today in his brothers and sisters (within the lesgay community)"
--Leonardo Boff, *WAY OF THE CROSS-WAY OF JUSTICE*.
*JESUS FALLS THREE TIMES ON THE WAY TO CALVARY*
You knew your mission, Jesus:
It would not end until you reached Calvary.
Despite excruciating pain and exhaustion,
You pressed on through the jeering crowds.
Finally, you were unable to continue,
and finally, you fell.
If you hesitated even for a moment
at the time of your other falls,
wondering about getting up,
You must have been even more tempted now,
to remain there, and call it quits.
Somehow, you mustered your strength one more time
and slowly and painfully,
resumed your journey.
Maybe it is here, Jesus,
that I relate most closely with your journey to Calvary.
I can relate to repeated falls and the struggle
to get up and continue after each of them.
It seems that things are finally
going better in the church:
There's a discussion group in the parish
on human sexuality,
No one has objected that I'm working
with the altar guild,
And it was okay to go along with the high school kids
on their Boundary Water canoe trip.
Then suddenly,
The rector needed to let me know
That my Lay Reader's license will not be renewed
And that John and I are inappropriate when
we kiss at the sign of Peace.
We struggle.
"Maybe it would be easier
to leave the Episcopal Church;
to look at membership in the Metropolitan Community
Church instead."
"If I can't be a Lay Reader, then I'll also stop teaching Sunday
School and I'll never do another coffee hour."
No!
We've worked too hard and come too far
to believe those messages.
You, Jesus, are our inspiration
when it seems that we can no longer continue.
Sometimes I look at where we've been
and what we've done.
We have accepted ourselves
as lesgays.
And we've come out
to parents, family, friends, co-workers,
and now to the church.
We've been rejected by many
and pitied by some.
We've been condemned
to death by others.
"Why do all of this?"
we sometimes ask ourselves.
"It would be easier just
to be .......
To live life,
not as witnesses,
not as prophets,
To live with no vision
for the next generation
of lesbians and gay men."
Tomorrow won't be
any easier for us.
Some of us already know that our
honesty is not appreciated
And that our lambda and pink triangle pins
are unacceptable.
We know that our Lay Reader licenses
won't be restored
And that the struggle for ordination
will be there when we awake.
There will continue to be
denials for blessings of relationships
And rejection in the pews.
No,
Tomorrow won't be any easier at all.
We know that, Jesus,
But we'll go on anyway
with you at our sides
And your courage
as our model.
We'll get up, muster our strength
and continue with our journeys.
-----
We remain deeply indebted to the Rev. Claudia Windal, our Contributing Editor, for her wonderful contributions.
********************
*Support from Arizona Episcopalians*
Two of Arizona's most prominent Episcopalians, former Senator Barry Goldwater and Bishop Joseph T. Heistand, joined other religious and political leaders in a successful effort to gain passage of a lesgay-rights ordinance in the Phoenix City Council. The ordinance, passed in July, prohibits discrimination against gays and lesbians in public places and in jobs. Speaking at a news conference prior to the council's vote, Goldwater said, "Under our Constitution, we literally have the right to do anything we may want to do, as long as the performing of those acts does not cause damage or hurt to anybody else. I can't see any way in the world that being gay can cause damage to somebody else," Goldwater added.
********************
*THE VATICAN OPENLY OPPOSES OUR CIVIL RIGHTS*
*"SOME CONSIDERATIONS CONCERNING THE RESPONSE TO LEGISLATIVE*
PROPOSALS ON THE NON-DISCRIMINATION OF HOMOSEXUAL PERSONS"*
Issued by the Congregation for the doctrine of the Faith
Originally mailed to U.S. bishops on June 25, 1992
Revised text issued July 23, 1992
*[Editor's note: Even those of us who are rarely surprised by statements of the Roman Catholic hierarchy were shocked by the tone of the following, reprinted here in its entirety.]*
Foreword
Recently, legislation has been proposed in various places which would make discrimination on the basis of sexual orientation illegal. In some cities, municipal authorities have made public housing, otherwise reserved for families, available to homosexual (and unmarried heterosexual) couples. Such initiatives, even where they seem more directed toward support of basic civil rights than condonement of homosexual activity or a homosexual lifestyle, may in fact have a negative impact on the family and society. Such things as the adoption of children, the employment of teachers, the housing needs of genuine families, landlords' legitimate concerns in screening potential tenants, for example, are often implicated.
While it would be impossible to anticipate every eventuality in respect to legislative proposals in this area, these observations will try to identify some principles and distinctions of a general nature which should be taken into consideration by the conscientious legislator, voter, or church authority who is confronted with such issues.
The first section will recall relevant passages from the Congregation for the Doctrine of the Faith's "Letter to the Bishops of the Catholic Church on the Pastoral Care of Homosexual Persons" of 1986. *[editor's note: This is often referred to in dignity circles as "the Halloween Encyclical"]* The second section will deal with their application.
*"RELEVANT PASSAGES" FROM THE CDF'S "LETTER"*
1. The letter recalls that the CDF's "Declaration on Certain Questions Concerning Sexual Ethics" of 1975 "took note of the distinction commonly drawn between the homosexual condition or tendency and individual homosexual actions," the latter are "intrinsically disordered" in no case to be approved of" (No 3).
2. Since "[i]n the discussion which followed the publication of the (aforementioned) declaration ..., an overly benign interpretation was given to the homosexual condition itself, some going so far as to call it neutral or even good," the letter goes on to clarify: "Although the particular inclination of the homosexual person is not a sin, it is a more or less strong tendency ordered toward an intrinsic moral evil; and thus the inclination itself must be seen as an objective disorder. Therefore special concern and pastoral attention should be directed toward those who have this condition, lest they be led to believe that the living out of this orientation in homosexual activity is a morally acceptable option. It is not" (No. 3).
3. "As in every moral disorder, homosexual activity prevents one's own fulfillment and happiness by acting contrary to the creative wisdom of God. The church, in rejecting erroneous opinions regarding homosexuality, does not limit but rather defends personal freedom and dignity realistically and authentically understood" (No. 7).
4. In reference to the homosexual movement, the letter states: "One tactic used is to protest that any and all criticism of or reservations about homosexual people, their activity and lifestyle, are simply diverse forms of unjust discrimination" (No. 9).
5. "There is an effort in some countries to manipulate the church by gaining the often well-intentioned support of her pastors with a view to changing civil statutes and laws. This is done in order to conform to these pressure groups' concept that homosexuality is at least a completely harmless, if not an entirely good, thing. Even when the practice of homosexuality may seriously threaten the lives and well-being of a large number of people, its advocates remain undeterred and refuse to consider the magnitude of the risks involved" (No. 9).
6. "She (the church) is also aware that the views that homosexual activity is equivalent to or as acceptable as the sexual expression of conjugal love has a direct impact on society's understanding of the nature and rights of the family and puts them in jeopardy" (No. 9).
7. "It is deplorable that homosexual persons have been and are the object of violent malice in speech or in action. Such treatment deserves condemnation from the church's pastors wherever it occurs. It reveals a kind of disregard for others which endangers the most fundamental principles of a healthy society. The intrinsic dignity of each person must always be respected in word, in action and in law.
"But the proper reaction to crimes committed against homosexual persons should not be to claim that the homosexual condition is not disordered. When such a claim is made and when homosexual activity is consequently condoned, or when civil legislation is introduced to protect behavior to which no one has any conceivable right, neither the church nor society at large should be surprised when other distorted notions and practices gain ground, and irrational and violent reactions increase" (No. 10).
8. "What is at all costs to be avoided is the unfounded and demeaning assumption that the sexual behavior of homosexual persons is always and totally compulsive and therefore inculpable. What is essential is that the fundamental liberty which characterizes the human person and gives him his dignity be recognized as belonging to the homosexual person as well" (No. 11).
9. "In assessing proposed legislation, the bishops should keep as their uppermost concern the responsibility to defend and promote family life" (No. 17).
*"APPLICATIONS"*
10. "Sexual orientation" does not constitute a quality comparable to race, ethnic background, etc. in respect to non-discrimination. Unlike these, homosexual orientation is an objective disorder (cf. "Letter," No. 3) and evokes moral concern.
11. There are areas in which it is not unjust discrimination to take sexual orientation into account, for example, in the placement of children for adoption or foster care, in employment of teachers or athletic coaches, and in military recruitment.
12. Homosexual persons, as human persons, have the same rights as all persons including the right of not being treated in a manner which offends their personal dignity (cf. No. 10). Among other rights, all persons have the right to work, to housing, etc. Nevertheless, these rights are not absolute. They can be legitimately limited for objectively disordered external conduct. This is sometimes not only licit but obligatory. This would obtain moreover not only in the case of culpable behavior but even in the case of actions of the physically or mentally ill. Thus it is accepted that the state may restrict the exercise of rights, for example, in the case of contagious or mentally ill persons, in order to protect the common good.
13. Including "homosexual orientation" among the considerations on the basis of which it is illegal to discriminate can easily lead to regarding homosexuality as a positive source of human rights, for example, in respect to so-called affirmative action or preferential treatment in hiring practices. This is all the more deleterious since there is no right to homosexuality (cf. No. 10) which therefore should not form the basis for judicial claims. The passage from the recognition of homosexuality as a factor on which basis it is illegal to discriminate can easily lead, if not automatically, to the legislative protection and promotion of homosexuality. A person's homosexuality would be invoked in opposition to alleged discrimination, and thus the exercise of rights would be defended precisely via the affirmation of the homosexual condition instead of in terms of a violation of basic human rights.
14. The "sexual orientation" of a person is not comparable to race, sex, age, etc. also for another reason than that given above which warrants attention. An individual's sexual orientation is generally not known to others unless he publicly identifies himself as having this orientation or unless some overt behavior manifests it. As a rule, the majority of homosexually oriented persons who seek to lead chaste lives do not publicize their sexual orientation. Hence the problem of discrimination in terms of employment, housing, etc., does not usually arise.
Homosexual persons who assert their homosexuality tend to be precisely those who judge homosexual behavior or lifestyle to be "either completely harmless, if not an entirely good thing" (cf. No. 3), and hence worthy of public approval. It is from this quarter that one is more likely to find those who seek to "manipulate the church by gaining the often well-intentioned support of her pastors with a view to changing civil statutes and laws" (cf. No. 5), those who use the tactic of protesting that "any and all criticism of or reservations about homosexual people ... are simply diverse forms of unjust discrimination" (cf. No. 9).
In addition, there is a danger that legislation which would make homosexuality a basis for entitlements could actually encourage a person with a homosexual orientation to declare his homosexuality or even to seek a partner in order to exploit the provisions of the law.
15. Since in the assessment of proposed legislation uppermost concern should be given to the responsibility to defend and promote family life (cf. No. 17), strict attention should be paid to the single provisions of proposed measures. How would they affect adoption or foster care? Would they protect homosexual acts, public or private? Do they confer equivalent family status on homosexual unions, for example, in respect to public housing or by entitling the homosexual partners to the privileges of employment which could include such things as "family" participation in the health benefits given to employees (cf. No. 9)?
16. Finally, where a matter of the common good is concerned, it is inappropriate for church authorities to endorse or remain neutral toward adverse legislation even if it grants exceptions to church organizations and institutions. The church has the responsibility to promote family life and the public morality of the entire civil society on the basis of fundamental moral values, not simply to protect herself from the application of harmful laws (cf. No. 17).
*VATICAN PRESS STATEMENT*
Issued July 23 by Joaquin Navarro-Valls,
director of the Vatican press office
For some time, the Congregation for the Doctrine of the Faith has been concerned with the question of legislative proposals advanced in various parts of the world to deal with the issue of the non-discrimination of homosexual persons. A study of this question culminated in the preparation of a set of observations which could be of assistance to those concerned with formulating the Catholic response to such legislative proposals.
In view of the fact that this question is a particularly pressing one in certain parts of the United States, these considerations were made available to the bishops of that country through the good offices of the pro-nuncio for whatever help they might provide them. It should be noted that the observations were not intended to pass judgment on any response which may have been given already by local bishops or state conferences to such legislative proposals. The observations, then, were not intended to be an official and public instruction on the matter from the congregation but a background resource offering discreet assistance to those who may be confronted with the task of evaluating draft legislation regarding non-discrimination on the basis of sexual orientation.
With the idea that the publication of the observations would be something beneficial, a slight revision of the text was undertaken and a second version prepared.
*RESPONSE OF NEW WAYS MINISTRY*
New Ways Ministry, a Roman Catholic organization which tries to promote lesgay rights in the church without seeming to directly oppose church "teaching," leaked the original text of the Vatican statement to the press on July 15. They characterized it as an "embarrassment" to U.S. Catholics, "seriously flawed" and "ultimately unconvincing."
The New Ways Ministry response, *Human Dignity and the Common Good*, states that there is a "serious and growing gap" between the Vatican's understanding of the legal and moral issues and that of the U.S. Catholic bishops. The response cites statements of U.S. Catholic bishops which flatly contradict some Vatican assertions about the impact of lesgay civil rights on society.
According to Greg Link, director of New Ways Ministry, the new pronouncement is "probably a reaction to increasing Catholic support for gay civil rights in employment." A recent Gallup poll, co-sponsored by New Ways, indicates that 78% of Catholics support equal rights for gay and lesbian persons in employment. "It could also be related," said Link, "to a marked decrease in episcopal opposition to civil rights legislation in such places as Chicago and Connecticut, positive support in Hawaii and opposition to an anti-gay ordinance in Oregon."
"While the document mouths token support for the dignity of the homosexual individual," says Link, "it is actually a massive and unconscionable attack on that dignity. This new statement indicates a fear in the Vatican that they are losing ground on the issue of civil rights."
New Ways, a 15-year old Washington-based group reportedly under Vatican scrutiny for its work with lesgay Catholics, sponsored a national symposium in March in Chicago. The symposium was co-sponsored by more than 90 Catholic organizations and drew more than 500 participants including 3 bishops who spoke about pastoral issues related to homosexuality.
Upon release of the revised version on July 23, New Ways Ministry described it as "no improvement and [it] could be seen as worse than the first." Among other additions, the second version added the argument to paragraph 14 opposing homosexuality as a "basis for entitlements" because this would encourage a homosexual person to "declare his orientation or even to seek a partner in order to exploit the provisions of the law."
*THE AMERICAN HIERARCHY RESPONDS*
David E. Anderson, UPI Religion Writer, observed: "To be charitable, it is possible that the Vatican bureaucracy does not understand the Roman Catholic Church in the United States.To be less than charitable, it is equally possible that it does understand -- and doesn't like what it sees. And when it's Cardinal Josef Ratzinger's Congregation for the Doctrine of the Faith, it's usually a combination of the two and the result is actions that put the American hierarchy on the spot."
Many U.S. bishops have been more conciliatory toward lesgay persons than the Vatican's statement is. In a letter to their parishioners last year, the U.S. bishops said, "We call on all Christians and citizens of good will to confront their own fears about homosexuality and to curb the humor and discrimination that offend homosexual persons." Homosexual activity is wrong, the bishops said, but "such an orientation in itself, because not freely chosen, is not sinful."
Confusion surrounded the new Vatican statement. The National Conference of Catholic Bishops directed inquiries about the statement directly to the Vatican. William Ryan, Deputy Director of conference's media office said that conference officials were not even sure whether the statement had been sent to bishops outside the United States [it was not sent to Canadian bishops]. While the original statement mentioned Italian fair-housing policies, many of its references seemed tailored to fit American political developments. John Gallagher, a theological consultant at New Ways Ministry, suggested that the statement might have been drafted in the United States and issued by the Vatican.
Archbishop Daniel E. Pilarczyk of Cincinnati, president of the United States Catholic Conference, said that bishops will evaluate lesgay civil rights laws with the Vatican document in mind.
The document, he said, "rightly warns" against proposals that are designed less to secure basic civil rights and more to grant legitimacy to homosexual behavior. The Vatican is also correct, Pilarczyk said, to oppose laws "which tend to promote an equivalence between legal marriage and homosexual lifestyles."
At the same time, Pilarczyk said, "I believe that the bishops of the various local churches in the United States will continue to look for ways in which those people who have a homosexual orientation will not suffer unjust discrimination in law or reality because of their orientation."
Some bishops were more critical of the Vatican. Archbishop Rembert Weakland of Milwaukee said, "The Vatican statement raises serious questions of discrimination, fairness and compassion . . . . It is not clear how helpful the document will be in the United States."
Vatican statements normally prescribe general moral principles and leave their legal applications to the local bishops. The statement's focus on specific legislation was unusual. "Previous documents have brought up the question of legislation," said Archbishop Weakland, "but this is the first time I have seen anything so detailed."
*OTHER REACTIONS*
Boyd Bosma, a senior associate with the National Education Association, said it is wrong for a church to say who should or should not be hired in a public setting such as a school.
The Rev. Jim Mitulski, of the Metropolitan Community Church in San Francisco asked, "What's new? Homophobia is a renowned tradition in the Catholic Church, just like sexism. All they did was issue a formal statement. There's been no change in the Catholic Church."
Dignity/USA issued a statement that they were "outraged, saddened and dismayed." The organization described the document as "blasphemous to the Gospel the bishops are called to teach. It is impossible to imagine Christ issuing such a statement. The Vatican has clearly disregarded Christ's mandate to love."
"The Roman Catholic Church's leaders have called an all-out war of oppression against gay men and lesbians. This attack will not go unanswered," said Allen Carson of Outrage! San Francisco, a direct-action group similar to Queer Nation.
"One grieves for the institutional church to think they can be so naive and ignorant and uncaring and insensitive," said Sr. Margaret Traxler, a board member of the National Coalition of American Nuns.
The head of Italy's largest lesgay rights group, Arcigay, called the document "racist" and urged lesgay Roman Catholics to convert to "other more tolerant Christian denominations."
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*SPAHR CLEARS ONE HURDLE*
*ONE TO GO*
A June 30 ruling by a Presbyterian judicial panel would let the Rev. Jane Spahr, who is openly lesbian, accept a job as co-pastor at Rochester, NY's Downtown United Presbyterian Church.
However, the Rev. Ron Sallade, pastor of a Presbyterian Church in nearby Scottsville, and his supporters, who had filed the complaint at the synod level, appealed to the highest judicial body in the church.
The 17-member Permanent Judicial Commission of the General Assembly, equivalent to the Supreme Court of the 2.8 million-member Presbyterian Church (U.S.A.), is expected to hear the case at its next meeting, Oct. 30-31 in Dallas.
After she learned of the decision, Spahr said she and her partner, MCC minister Coni Staff, prayed together. "We also prayed for those people who don't understand us, or who are afraid. Hopefully, this can open the door." She initially was supposed to begin the job in April.
When asked why he is concerned about the sexual orientation of a pastor of a different church, Sallade said: "In the Presbyterian Church, we believe that it's one body, and therefore what affects one, affects the whole church. We are individual congregations, but it's one church. For her to be allowed to practice in that church means the rest of us must allow it."
The complaint to the Permanent Judicial Commission Synod of the Northeast contended that the Presbytery [diocese] of the Genesee Valley, which approved Downtown Presbyterian's decision to hire Spahr, was out of order.
The commission, in a 9-to-1 vote, disagreed. In its majority opinion, the synod commission wrote that disapproving Spahr's call to the Downtown Church, an 800-member congregation that declares itself one of 45 "More Light" churches open to ordaining gay and lesbian leaders, would "have the effect of denying to an ordained minister an opportunity to fulfill his or her ministry."
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*STRANGE RESOLUTIONS MARK PRESBYTERIAN CONVENTION*
The Presbyterian Church (U.S.A.) held its 204th annual General Assembly in Milwaukee in June. There were few of the fireworks that characterized the 1991 Assembly in Baltimore, but pro- and anti-lesgay resolutions were considered.
One resolution before the nearly 600 delegates urged congregations to find out whether local Scout troops uphold the national organization's ban on gays, and to consider banning them from using churches if they continue to discriminate on the basis of sexual orientation.
Surprisingly, the resolution was recommended by the Committee on Educational Ministry. "The Christian community can neither condone nor participate in the widespread contempt for homosexual persons that prevails in our general culture," said the resolution.
The committee, whose members were randomly selected, voted 26-14 to recommend the resolution.
A Presbyterian Scouting group said the Boy Scout policies are meant to provide a basis for selecting leaders with "traditional values."
People on both sides of the debate noted the church's own ban on lesgay clergy. Last year, in rejecting a report that would have welcomed lesgay members, the General Assembly affirmed its earlier statements declaring homosexuality "is not God's wish for humanity."
On June 9, the General Assembly voted 365-162 to reject the resolution.
Advocates of the resolution argued that the Boy Scouts of America policy on lesgay violates Presbyterian policy. Robert Brozoski, a youth advisory delegate from St. Augustine, Fla., said he would celebrate his 10th anniversary in scouting this year and that "one of my leaders was a homosexual leader. I must say that he was probably the best leader that I have ever had."
The resolution cited a 1978 Assembly resolution that said the "Christian community can neither condone nor participate in the widespread contempt for homosexual persons" and "must do everything in its power to prevent society from continuing to hate, harass and oppress them."
Two anti-gay resolutions never got to vote in Milwaukee. Two "overtures" were introduced by the San Joaquin (CA) Presbytery [diocese]. One called for lesbians and gay men to seek another denomination to join and the other called for the expulsion of congregations that allow openly lesgay persons to be ordained.
The Rev. Howard B. Warren, who is the sole member of Presbyterian ACT-UP, gave the former considerable publicity by publicly announcing he would "go on a medical fast. I will no longer take the AZT which has for three years been warding off the invading diseases of AIDS... I ask you to return this resolution to the sewer of filth from whence it came," he told the committee that was considering it.
The overtures were tabled and Warren resumed taking his medication.
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*PRO-LESGAY CHURCHES EXPELLED BY SOUTHERN BAPTISTS*
In June, Southern Baptists meeting in Indianapolis condemned distribution of condoms at public schools, expressing their "moral outrage at this unprecedented usurpation of parental rights and violation of family integrity." They said "forced availability of birth control devices to minors ... endangers the health and lives of children and is a violation of the rights of the family."
In another action, the Baptists praised the Boy Scouts for maintaining their oath referring to God and for barring gays and lesbians. Lesgays and atheists were blamed for trying to eliminate the Scouts' "historic commitments" and their "proper work among the boys and young men of America."
These actions followed the convention's precedent-shattering exclusion on June 9 of two congregations for welcoming lesgay members, a move that could lead to similar ousters for other behaviors.
The convention, attended by about 18,000 people, voted overwhelmingly to expel two North Carolina congregations. The Pullen Memorial Church in Raleigh had blessed a union of two men and the Binkley Memorial Church in Chapel Hill had licensed a gay man to preach.
The convention said the two churches' actions were "contrary to the teachings of the Bible on human sexuality and the sanctity of the family and are offensive to Southern Baptists." The denomination had never before expelled a church in its 147-year history.
The Baptists also set in motion a change in bylaws to exclude other churches that might ever be lesgay friendly. The change in bylaws, which mandates the ouster of any church that "acts to affirm, approve or endorse homosexual behavior," must be ratified again next year to go into effect.
"This is a major shift for Baptists," said the Rev. David Sapp of Richmond, VA "I'm morally opposed to homosexuality, but I'm also opposed to the convention intruding in the affairs of the local church. The question in the minds of a lot of us is that in excluding these churches about this issue, then what's the next issue?"
But others attending the convention of the nation's biggest Protestant denomination insisted that the expulsions were not likely to lead to other infringements on local church independence.
"It was a highly unusual case that required highly unusual procedure," said the Rev. David Hankins of Lake Charles, La., chairman of an executive committee that proposed the action. He said, however, there "is a danger" that other causes might be pushed forward as necessitating such penalties. "There's a ditch on that side of the road. We have to be cautious."
Others took a dimmer view. "We have very seriously violated the autonomy of the local church," said the Rev. Jack Harwell of Atlanta, editor of a moderate-oriented weekly, *Baptist Today*. "It's a major break in a wall which has protected one of the most vital principles of our heritage for 150 years," he added.
"I think it becomes a convenient first step for the Southern Baptist Convention to banish other congregations with whom they find themselves in disagreement," said the Rev. John Hewett of Asheville, past moderator of the national Cooperative Baptist Fellowship.
The ousted congregations had taken their actions regarding homosexuals after months of discussion [see *Voice of Integrity*, Summer, 1992]
"We responded as faithfully as we knew how to requests for pastoral care," the Rev. Mahan Siler, pastor of the Pullen Church, said after the vote. "It's unfortunate that this has been a source for a break in fellowship. I hate to see Baptists make essential to cooperation and membership any of our positions on social issues," he added. "It is dangerous. It does violate our kind of freedom."
The Rev. Linda Jordan of Binkley Memorial said that the church "has been very disappointed with the direction of the Southern Baptist Convention" for several years and that the expulsion was no surprise. Neither congregation had representatives at the convention.
A few days following the convention, members of Binkley voted to rescind a statement it had issued when it licensed a gay divinity student. But it was "not a response to the Southern Baptist Convention action at all," Pastor Jordan said after the 151-24 vote.
The rescinded statement prefaced the congregation's decision to license John Blevins, a Duke University divinity student. Some church members complained that the approval of the statement violated procedural rules because o