Living in coronavirusworld 184: We will get by, we will survive

 

10/8

Stony Point

My friend and colleague Linda Eastwood tonight is awarded the Presbyterian Peace Fellowship’s Barstow-Driver Award at a virtual dinner for her witness for non-violent social action. With more degrees than I can imagine. Linda has been a scientist, a theologian, an educator and an activist. She was one of the early pioneers in “Accompaniment” witness in Colombia walking with people through dangerous times. She later became the lead organizer for that work. Just retired from teaching at McCormick Seminary, she has travelled throughout the world on her journey. I came to know her as we travelled together last fall through Central America to learn why so many people felt they could no longer simply live safely in their home countries and came to join the refugee flow north. Her quiet courage and  clear thoughts and soft spoken but incisive words show what a faithful life can look like, It has been an honor to know and work together with her in our yet incomplete project, both in the immediate Central American work and in the larger project that is a neverending call. Even virtually, it was good for us all to be together. 

10/9

The word about Stony Point has now become official. The entire staff has bene let go, including my friend Rick Ufford-Chase, by the end of November. An amazing multi-faceted witness comes to an end. Education, worship, agriculture, community organizing, refugee defense work, sanctuary, spirituality and social action not just talked about or proclaimed but lived on a daily basis. It is heart breaking. A place that has been so important to me, where I wrote my doctoral dissertation, where meetings with my congregation, PHEWA, International Sanctuary Work Group, Interfaith Center, Interfaith Assembly  and so much more happened over the years will not be what it has been to me. Another location of my life landscape taken away. Rick and his wife Kitty are a strong team. They will go on.  Sadly, I don’t think the church understands what it has lost. Institution and vision seem incompatible with each other.

Rick, in his typical way of grace, does not blame an institution with difficult decisions to make for the outcome. He does, however blame  a national administration  the still has no coherent plan to deal with the virus. Covid claims another victim.

My housemate tells me that his younger sister, with some preexisting conditions, died this morning of Covid related cause. He will leave Monday for Mississippi. In case anyone may have forgotten, we are still dying. Meanwhile, the President, still infected, stages a dramatic return to the White House and with stage lighting and pompous music ascends to the balcony and removes his mask. It just doesn’t  stop.

Sometimes I just don’t want to do open mic. Enough. But there’s Mark, who’s produced some of the best in the business. Who was at Yale a few years before me. Who writes memorable music with good hooks. With dialysis three times week. There are folks who come after meetings. People who have come out on the other side of all kinds of things. Sharing music helps us all get through. So I keep coming back to do this, week after week. We will get by, we will survive. 

Living in coronavirusworld 182: Many are called

 

10/5

In the Garden

As our International Sanctuary Declaration work group gathers, we learn that the Presbyterian Church (USA) has decided to withdraw support from the Community of Living Faith Traditions at Stony Point. A few years ago, the PCUSA essentially left Stony Point in its own hands. Part of the innovative work done by Stony Point  had been the Community, three intentional communities, Jewish, Christian and Muslim, living their  own distinct lives in their ow tradition but interacting and collaborating on joint projects  of study, celebration and action. Joni delegations had been sent to Standing Rock, Ferguson, the US-Mexico Border and the Poor People’s Campaign.  The virus  has been devastating for Stony Point  with no income from seminars, retreats ,etc.  Forty of forty nine employees had to be let go. In what feels like a draconian response, the denomination has offered to come back in as long as it  can make Stony Point the flagship in its ‘‘Matthew 25” congregations project. At the cost of cutting the Community loose. Apparently to advance the Presbyterian brand. To me nothing sounds more retrograde. Eliminating an interfaith communal effort after eleven years seems to me the very antithesis of Matthew 25. I want to say if your Matthew 25 program requires cutting off assistance to an interfaith effort, I don’t want any part of it. Those of us in the world of urban ministry live our lives with our interfaith neighbors more Ethan we do as “presbyteries.” Our daily loves are interfaith. Stony Point was a living experiment of what that looks like at the next level. Living the future,       

As we go around the circle, the Trump administration has declared its intent to reduce next years ’s admitted refugees to 15000, down from the 100000 level when they took over. In Germany, the Bavarian  Benedictine abbess is still awaiting trial on her harboring of refugees charges. Sea Watch 4 is finding  it impossible to find safe harbor for the refugees they pick up from the Mediterranean. Canada is considering reopening its US border. Germany is seeking to “abolish” all detention camps. And work continues  to be done on the Alarm  Phone controversy over a system created  to alert those who operated  rescue ships when refugees are sited in the water.  Globally, the whole  situation of refugees in coronavirus world continues to deteriorate.

                                                                                                                         f

The Conservatory Garden fountain

fall....

Emergency!

I decide to walk through Central Park. Leaves are beginning to fall. A duo of trombones is rehearsing on the hill above the Conservatory Garden filling the garden with  their mellow sounds.  All of a sudden, there arrive six emergency vehicles with no clear reason why. 

Tonight our Bible Study focuses  on Matthew 22: 14. A “wedding banquet” parable. Invitations  ares sent out . Excuses made. Servants beaten. And killed. (Again.) Punishments  imposed  and a city destroyed. New invitations extended to the highways and byways to “good and bad” both. Then a strange dramatic moment where  one of these last minute invitees who unprepared comes in from the street and gets pounced on for not having a proper robe. (“How dare you come in here with it a proper mask?”) I wonder, why not just get the guy a robe? Instead he’s cast out into the outer darkness where there is weeping and wailing and gnashing of teeth. Concussion: many are called bit few are chosen. Sigh.

On first reading, AmberLee feels a connection with the movie “Ready Player One.”

Marsha sees it as a Seth Roganesque romcom. 

Leila says, Wow, they really don’t like this guy. 

Marsha sees the rejection of the reachout. That feelings of rejection that are almost primordial, paradigmatic. A mean girls template.

Russ is focussed on the Secret Service guys who accompanied the President in his Covid joy ride. Yes they promised to take a bullet for the President, not from the President. 

The story is also in Luke 14: 16-24 and Thomas 64 which makes the source a Q text. In Luke and Thomas, it’s just a dinner. Matthew ups the social ante by making  it a “wedding feast.” It also also concurs with the metaphor of Jesus as a groom, church a bride.  Only Matthew has the “robeless guest” drama. To figure out Matthew’s  message, we need to look at these unique touches. In Matthew, these are the 3rd and 4th confrontation  parables.  He’s also the only one who calls the host a “king.” In line with his emphasis on the “kingdom of God.” Again, the original invitees are the Israelites, the servants  the prophets. And later Christian  apsostles. His is the only one where the servants get killed, a clear martyrdom image. And the king’s revenge a clear reference to the destruction of the temple. 

And again, we’ve got a dangerous supercessionist, replacement scenario. Martin Luther said this parable was proof of why throughout the world the Jews were the most uprooted, displaced and deposed.

Commentator David Lose calls this an “ugly” parable and that we cannot get anywhere with it until we admit its ugliness. Forget the eons of excuses made by Christian commentators, you can’t                change the ugliness. Jesus  not only rejects those who turn down the invitation  they get blamed for the destruction of the Temple.  Lose sees here a call to reject a bully God. Calls to mind how LGBTQUIA+ people have been rejected by their church, how many have committed suicide. The third leading cause of death for youth.                                                                                                                                                                                                                                                                                                        

We need to adopt a hermeneutic of interpreting scripture by scripture, or better, the person of Jesus as we have come to know him. Who doesn’t seem to be present here in his usual accepting and welcoming, “come as you are” mode.. Lose calls on us to see the story in  the context of the fall of the temple and the low point of internecine struggle between Christians and synagogue Jews  to be the inheritors of the ancestral faith of their people. Coming from the deep pain of a sundered community.

Perhaps Matthew’s point is in this new community, you have to go all the way. If you come in, you’ve got to be ready. As AmberLee points out “as to the day or the hour, none shall know.” Like Advent with its “people get ready” theme’

Russ calls on us once again to figure out who we are. And where we’re headed. 

Many are called, few are chosen…

Rock stars and prophets

4/8

The following blog entry was written not about West-Park but about the conference at Stony Point bringing together the pioneers of the movement for lgbtq inclusion in the PCUSA. It's special focus is on the role of the Presbyterian Health Education and Welfare Association's role in  that journey. Pastor Brashear was a two term PHEWA President and continues to serve on the board. It's also important to note that the first More Light church was West-Park. Some have called its 1978 Moire Light statement the religious stonewall. It's a legacy to live up to. 

Rock Stars and Prophets

Rock Stars and Prophets: Generations of Justice and Love was the name of the gathering at Stony Point April 8-10. And that’s exactly who showed up. Under the auspices of That All May Freely Serve, it was a homecoming gathering and celebration for around 85 saints who had been involved in the decades long struggle for lgbtq inclusion the PCUSA.  And was also an opportunity to gather those  stories while we still can, to do  documentation and preservation of a history while it is still with us.

Jim and Janie Spahr remember

Looking around the room, I realized how important that was. While there was a contingent of the second and third wave of leadership, most of us were in our 60’s, 70’s, even 80’s.  Our stories need to be recorded now. When the leadership group from the 70’s got up to report, someone noted that there was only one male clergy in a group that had been devastated by the AIDS pandemic.  Looking around the room, I also noted the decades of stolen ministry, lost ministry. Well, not exactly, because many had been in constant faithful ministry only denied official denominational recognition by the church they loved leaving them in a state of ecclesiastical house arrest as internal exiles.

A life-size cardboard cut out of Howard Warren, God’s Glorious Gadfly,

Howard Warren presente

of beloved memory greeted us as we entered the meeting hall reminding us of his witness. Howard was a rock star and prophet both. He was family, one of us. And never hesitant to call the church to task. Including us when we would hesitate in our witness.

I recalled some special Howard moments. Like his long walk in the opening worship service of the 1990 Baltimore General Assembly when he walked the whole length of the arena floor to stand silently in front of outgoing moderator Price Gwynn with a sign that read Shame. While nervous security guards stirred, Moderator Gwynn proceeded as if Howard were not even there.

When I wrote about this event later, I referenced the retired jerseys of Baltimore basketball greats hanging from the rafters.  I wrote something like,

In an arena that once was home to basketball greats like Wes Unsled and Earl(the Pearl) Monroe, no one ever moved across that arena floor with the grace shown by Howard Warren in his long walk last night…

Later, Howard said to me, In my whole life, I’ve never had anything about me described as athletic. I kind of like that…

(Does anyone know who accompanied Howard on that walk?)

Or in 1993 at the Albuquerque Biennial. In response to the shameful disinviting of Janie Spahr to preach at the Center in Louisville, Howard in his wonderful way, rose with a motion to accuse then Executive Director James Brown of the sin of Sodom, meaning of course the failure to show hospitality. Of course, the Layman reported that PHEWA had accused brown of sodomy. Howard lived free of fear with righteous anger, humor gentle, ironic and fierce and love, big love.

Looking around the room, I see old friends like Janie Spahr, Lisa Larges, Chris Glaser. Others whose stories I am just learning as we weave our individual memories into one fabric.  I need to try and capture the ways PHEWA contributed to this journey.

How many knew that long-time PHEWA director Rodney Martin was a commissioner to that 1978 Assembly that made explicit the judging and exclusion of avowed and practicing homosexuals from ordained ministry even while making a hypocritical expression of welcome. And that Rod was the first commissioner to sign and file a dissent to that action.

Following that GA, Rod made PHEWA a safe place, a place of welcome, of home, for all, especially those who had been excluded. Not in pursuit of what the layman called the homosexual agenda, (I always loved that phrase) but because their ministries were our ministries. That’s all.  Chris Glaser and West Hollywood ‘s Lazarus project, Janie Spahr’s ministries lived under our tent at GA.

In that infamous 1993 Biennial, PHEWA passed a statement of inclusion which pcusa news director Jerry Van Marter’s headline had us joining the front lines of the ordination struggle. (If only…) [i] This would lead to PHEWA being made to pass through a GA gauntlet that included investigations and PHEWA Director being left naked of support and hung out to dry before GA. (Now PHEWA board member Doug Mitchell would help turn the GA committee from censure to additional financial support…) However, the aftershocks continued into recent times.

Again in 1993, the New Orleans Biennial made waves when John Park Lee Award winner Matt English, soon to die from AIDS, took the opportunity to deliver a jeremiad to the denomination.[ii] A COMANO statement ended by ironically comparing the welcoming response of a secular blues club, House of Blues, to that of the denomination.

When PHEWA narrowly escaped the death penalty at the 1995 GA, the Presbyterian Layman had this to say:

This article, on pg. 7 of The Layman, reminds me that PHEWA kept its denominational funding by less than 5 votes on the floor of the 1995 G.A., largely over PHEWA use of “responsible dissent,” advocating against G.A. policies on GLBTQ ordination.

Quoting:

PHEWA has been criticized for its activism, lack of accountability, and disagreement (what it calls “responsible dissent”) with denominational policy. In response to these criticisms, the 1995 General Assembly called on the GAC to review PHEWA’s activities since 1992, monitor PHEWA in light of its Memo of Understanding with the PCUSA, and report the findings to the 1996 GA. That GA adopted two resolutions. One instructed the moderator to appoint a committee to address concerns critics have had about PHEWA’s exclusive membership and to clarify definitions of terms like “responsible dissent.” A separate action dealt with PHEWA finances and accounting standards and called on NMD to review the Memo of Understanding to “consider revisions to address the concerns of inclusiveness and political advocacy. ...” Among PHEWA member organizations are Presbyterians Affirming Reproductive Options, Presbyterian Association of Specialized Pastoral Ministries, Presbyterian Child Advocacy Network, Presbyterians for Disabilities Concerns, and Presbyterian AIDS Network. “One of the things we have to celebrate with PHEWA is its ministry with people in the trenches,” NMD Committee Chairperson Sandra Hawley of Bloomington, Minn., said. Trust “Trust” was a word used frequently at the NMD Committee meeting as members discussed the covenant draft. Referring to the draft’s first paragraph, which calls on the two parties to build a relationship of trust in the denomination, Steve Grace of Midland, Mich., asked, “How are you intending to do that?”

In the 1999 Biennial in San Diego, it was PHEWA’s display of the Shower of Stoles that once again put us in the spotlight and drew a vitriolic attack from the Layman.[iii]

That would be the last public venting related to PHEWA and the lgbtq inclusion struggle. Our insider/outsider reality always carried its inherent tensions. Yet we had our role, ouyr place, and our story belongs there along with Presbyterians for Lesbian and Gay Concerns, the More Light Church movement (later to merge), That All May Freely Serve (formed in response to the blocking of Janie’s call to ministry in Rochester)  and finally the Covenant Network who with the diligent organizing skills of Tricia Dykers Koenjg brought the liberal tall steeples into the political struggle.

In my 15 minute interview regarding the future, I pointed out how white the gathering was, a reality that has to be confronted moving forward. Now that inclusion so no longer the defining fault line between liberal and conservative churches, the issues of race and class will now have to be faced. (Thankfully thanks to those like Janie and Lisa, there has always been at least a voice, even if crying from the wilderness, seeing the connection in these issues.

Then there is this…yes, our polity has now been changed. But there can be no reconciliation without a process of amends. Around the circle were those who lived it out in the PCUSA out of devotion and love, their gracious gift to us. But there were also those whose pain led them to leave the PCUSA. To the Unitarians or Metropolitan Community Churches or United Churches of Christ. No one has to accept abuse forever. And others left the church entirely. How many cumulative years of ministry were stolen, that can never be given back? How do you repair broken hearts, wounded spirits? What kind of overture would open that conversation? What would Howard do?

Many thanks to Ray Bagnuolo

Ray makes a point

and TAMFS for pulling this all together and to Rick and Kitty Ufford-Chase and Stony Point for hosting.

Kitty and Rick Ufford-Chase

---

[i]  

PHEWA Joins Front Lines in Struggle for Gay & Lesbian Ordination

-- Jerry L. Van Marter, *News*, Presbyterian Church

(U.S.A.), News Briefs - 9307, February 12, 1993.

Albuquerque, NM. -- With virtually no one in opposition, members

of the Presbyterian Health, Education and Welfare Association

(PHEWA) voted Feb. 6 to join the front lines in the battle for

ordination rights for gay and lesbian Presbyterians.

In giving near unanimous approval (less than 10 of the 500

persons voting abstained) to four resolutions related to the

prolonged struggle for gay and lesbian ordination in the

Presbyterian Church, the association brushed aside concerns that

taking such actions might jeopardize the association's structural

relationship with its parent Social Justice and Peacemaking

Ministry Unit (SJP).

A memo of understanding between the two groups gives the

association the right to "responsible dissent" while working

within the framework of General Assembly policy.  The executive

director of the association is an employee of the General

Assembly.  The association receives about $80,000 from the

ministry unit's budget.

Under an agreement worked out between the association's board of

directors and SJP officials, no money from the unit or staff

time by PHEWA executive director the Rev. Mark Wendorf will be

committed to the association's effort to change the

denomination's ordination policy.

The actions taken by the association included:

* Adoption of a "Statement of Inclusion" (see below);

* Adoption of a statement that reads: "We celebrate the gifts of

lesbian, bisexual and gay persons and support their ordination

rights";

*Endorsement of a "Declaration of Conscience," a statement that

has been circulating widely in the Presbyterian Church protesting

the General Assembly Permanent Judicial Commission's decisions

setting aside the call of the Rev. Jane Spahr, an avowed lesbian,

to Downtown Presbyterian Church in Rochester, N.Y., and revoking

the certification of avowed lesbian Lisa Larges by Twin Cities

Area Presbytery as ready to receive a call;

* Adoption of a statement condemning homophobia and calling for

the church to be inclusive of gay men, bisexuals, and lesbians.

Prior to the vote on the resolutions, former PHEWA interim

executive director the Rev. John Scotland sketched the history of

the relationship between PHEWA and the denomination and outlined

the dangers of taking actions that run counter to current General

Assembly policy.  "There are those in the church who are waiting

for us to make a mistake.  If we choose to give up our life on

this, let's know it going in."

During floor debate, Spahr, director of a ministry with gay and

lesbian persons and their families in San Rafael, Calif., rose

and said, "The cost to PHEWA may be money, but the cost to gay

and lesbian people is death."

Laurene LaFontaine of Denver, Colo., added, "If we kow-tow on

this issue, then our commitment to justice is empty.  If we act

out of fear, then we are standing on sand; if we stand on the

rock of justice, God will take care of us."

In a related action, the association approved a resolution urging

the overturning of Amendment 2 in Colorado, a measure passed by

voters in that state Nov. 3 prohibiting the extension of civil

rights to gay and lesbian persons.  The association also asked

its board of directors to monitor the introduction of similar

legislation in other states and to alert synods and presbyteries

in those states where such legislation is introduced.

The group also approved a resolution supporting President

Clinton's decision to end the ban on gay and lesbian persons in

the military. -- Jerry L. Van Marter, *News*, Presbyterian Church

(U.S.A.), News Briefs - 9307, February 12, 1993.

PHEWA Statement of Inclusion

(adopted Feb. 6, 1993)

In an era when the world is bent on warring factions,

seeking 'ethnic cleansing',

fueled by segregation and divisiveness,

built upon casting out the different,

and working for disharmony;

In an age when the church is caught up in the evil and sin of

persecution, unrighteous name calling, trial and judgment, and

sectarian division;

The Presbyterian Health, Education and Welfare Association

of the Presbyterian Church (U.S.A.),

led by the Holy Spirit,

and informed by the ministry of Jesus the Christ,

proclaims itself to be an inclusive community,

accepting those who are cast out by society,

welcoming those who are dispossessed,

and including those who are oppressed.

PHEWA tries to be a community where

people are accepted for who they are,

free under the grace and salvation of God,

free from persecution and attack,

free from fear of reprisal,

and protected by the mercy of Christ.

PHEWA will continue to be a community of diverse opinions,

where different ideas may be proclaimed without fear of attack,

where honest discussion overcomes angry rhetoric,

where diversity is proclaimed over segregation,

acceptance over judgment.

PHEWA will continue to proclaim the message of justice and mercy,

crying out for those with no voice,

joining with those who are seeking a voice within the church,

serving sisters and brothers in the ministries of health,

education and welfare.

Entering the PHEWA community, individuals and networks

agree to abide by these gospel standards,

accepting each other in love,

disagreeing with mercy, uniting for justice,

and serving with compassion.

* * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * 

[ii] 19-Jan-95

95011   PHEWA AWARD WINNER CASTIGATES CHURCH, GOVERNMENT

                     by Jerry L. Van Marter

Editor's note:  This story contains some language that may be

offensive to some. -- Jerry L. Van Marter

NEW ORLEANS--Ravaged by the AIDS virus that one day soon will kill

him, the Rev. Matt English seized the last opportunity he will

probably have to speak publicly to lash out at those in the

Presbyterian Church and society he said have made him feel like he

"has been tossed in the trash and discarded like a leper."

     Barely able to walk or catch his breath, English spoke to the

Presbyterian Health, Education and Welfare Association (PHEWA) Jan.

14 during its 1995 biennial conference after receiving its 1995

John Park Lee Award for outstanding social welfare ministry.  He

was honored for his work as executive director of North Dallas

Shared Ministries, an ecumenical social service agency supported

by 41 congregations in that city.

      After struggling to the podium to accept his award, English

drew guffaws when he wise-cracked, "You have just witnessed

`creeping socialism.'"

     There was little laughter after that.  In his acceptance

speech, English excoriated "fascists and fundamentalists in the

Presbyterian Church who believe only they know who belongs. ...

They want to exclude, but according to Jesus, as soon as they

exclude, they are out and everyone else is in -- the God of

exclusion is not the God we know in Jesus."

     He then criticized groups such as Presbyterians for Biblical

Sexuality, describing them as "penis-pushers who would stick a

penis on God so they can protect male dominance of the church and

society."

     English questioned whether such groups have read the Bible. 

"Do they want a biblical sexuality in which polygamy is the norm,

not to mention harems and concubines and temple prostitutes?  Do

they want a biblical sexuality in which rape and incest are

commonplace and accepted behavior?  Do they want a biblical

sexuality in which Paul frowns on marriage?  I don't think they've

read the Bible at all," he thundered.

     English leveled some of his bitterest criticism at the Board

of Pensions.  "I've worked all my career to feed the hungry and now

I'm being starved by the Board of Pensions," he complained. 

English said that after he was forced onto disability by his

illness, his income declined by 75 percent.  He lost his house and

car and now moves from friend's house to friend's house in

California.

     Board of Pensions representatives who were in attendance at

the PHEWA conference said English's income could only have dropped

so precipitously if he had opted out of Social Security (a choice

given to ministers on the grounds of sepAration of church and

state).  Pension and disability benefits are calculated on the

presumption of participation in Social Security.

     In a subsequent interview with the Presbyterian News Service,

Board of Pensions president John Detterick confirmed that the Board

had paid the maximum benefit allowed to English "given the

circumstances of his participation in the plan."  He added that the

details of each plan member's participation in the pension and

health plan is confidential information.

     Nevertheless, Board of Pensions staff member the Rev. Jack

McAnlis told the PHEWA gathering, "the church should find ways to

insure that no one falls through the cracks the way Matt has."

     English also claimed that Dallas-based Grace Presbytery has

neglected him.  "It feels like the Presbyterian Church has tossed

me in the trash, discarded me like a leper."

     But Christa Dixon, a member of Grace Presbytery, said that

English's AIDS-induced memory loss caused him to forget assistance

the presbytery has tried to provide.  She said the presbytery has

also had great difficulty locating English since he moved from

Dallas to northern California last summer.

     English said he left Dallas after losing his house "because

the Presbyterian mayor made destitution a crime in order to get the

homeless people off the streets before the World Cup soccer matches

arrived."  He also criticized government policies he charged make

medicine and nutritional supplements for AIDS sufferers either

impossible to attain or prohibitively expensive.

     "It's funny, though," English continued, "I find that while

the church has screwed me, God is good to me and I find Jesus all

the time in strangers."

     English also praised PHEWA.  "You keep me going from day to

day and I want to encourage you to keep on because out there on the

margins, among the marginalized, is where God's commonwealth in

Jesus is being created."

     He concluded by dedicating his award "to all the marginal

people of the world."

     A spontaneous offering -- bread baskets passed around the

luncheon tables -- collected $1,000 and was given to English.

                  Another Award Winner Responds

     Later in the day, at the PHEWA business meeting, the

association was praised by the Rev. David Cockroft for giving

English a time and place to speak.

     "PHEWA was at its finest as it presented the John Park Lee

Award to the Rev. Matt English at lunchtime today," said Cockroft,

pastor emeritus at Riverdale Presbyterian Church in the Bronx, N.Y. 

He made his remarks after receiving PHEWA's Rodney T. Martin Award

for sustained service to the organization.

     "This is one of the few places in this church," Cockroft said,

"where someone who is dying, someone who is angry -- an anger which

is not pleasant even without the language, which might have

offended some people -- can have a place."

     Cockroft, who said he "junked" his previously prepared

acceptance speech after hearing English, continued, "Sometimes

things cannot be done `decently and in order,' but who knows where

the Spirit is at work?  Maybe we saw the face of Christ today.  I

don't know.  All I know is that this beloved church of ours needs

to be shaken up.  We need to get beyond the petty squabbles that

seem to consume so much of our energy.  We need to learn, without

glossing over or covering up anything, how to live together." 

            One PHEWA Network Responds with Statement

     Also at the business meeting, Community Ministries and

Neighborhood Organizations (COMANO), the PHEWA-related network with

which English is affiliated, issued a statement intended primarily

for the press.  Read into the record by the Rev. Robert Brashear

of Pittsburgh, it said:

     "Everything we do we do out of the daily living out of our

ministries, ministries to which we have been called by God,

ministries for which we offer no apology.

     "Know that although only one of our networking groups bears

the name `community ministries,' each and every one of our networks

is a community ministry.  And we, together, constitute a community.

     "Know that if some of us are concerned about mental illness,

it is because there are those in our midst who wrestle daily with

those demons and we are called for Jesus' sake to wrestle with

them.

     "Know that if some of us are concerned about alcohol and other

drug abuse it is because there are those in our midst who wrestle

daily with those demons and we are called for Jesus' sake to

wrestle with them.

     "Know that if there are those among us who are concerned about

disabilities, it is because there are those in our midst who

struggle daily with barriers, some physical and others only in the

human heart, and we are called for Jesus' sake to struggle with

them.

     "And know that if there are those among us who are concerned

about AIDS, it is not because of any agenda to ordain anyone, but

because there are those in our midst who live and die daily with

AIDS -- gay and straight, male and female, adult and child.  And

we are called for Jesus' sake to live and die with them.

     "And know that if there are any of our elected officers who

are gay and lesbian, it is not because of any issue that we went

looking for them but because they were already here, in our midst,

endowed by God with ministries that we cannot give up or refuse to

recognize.

     "So when you write about us, we call upon you to understand

what it means to live and speak within community, and if you cannot

understand, then, for Jesus' sake, respect the integrity of our

community and the dignity of each and every member of our

community.

     "For we are not here because of issues, nor are we here to

argue about doctrine or theology, as much as they undergird all

that we do.  

     "But we are here to encourage and expand the living out of our

ministries -- literally ministries of life and death, whether that

death be the subtle death of exclusion by community or church, or

whether that death be the literal slow agonizing living death of

AIDS, or the sudden death of children shot dead on our doorsteps.

     "And so, for Jesus' sake, we invite you, we call on you and

those you report to, to join with us in these ministries, either

through your direct participation or through prayers of solidarity.

     "And if you do not so choose, then, for Jesus' sake, remain

silent and harass not.  Is it a witness to us Presbyterians that

a secular blues bar here in New Orleans has as its slogan: `Heal

Ever, Hurt Never'?"

                       A Note About PHEWA

     PHEWA is a voluntary membership organization of Presbyterians

dedicated to the social welfare and justice ministries of the

church.  It is related to the National Ministries Division of the

General Assembly Council and is organized into 10 networks that

focus on particular types of social ministry.

     The 10 PHEWA networks are Community Ministries and

Neighborhood Organizations (COMANO); Presbyterian AIDS Network

(PAN); Presbyterians Reaffirming Reproductive Options (PARO);

Presbyterian Association of Specialized Pastoral Ministries

(PASPM); Presbyterian Child Advocacy Network (PCAN); Presbyterians

for Disabilities Concerns (PDC); Presbyterian Health Network (PHN);

Presbyterian Network on Alcohol and Other Drug Abuse (PNAODA);

Presbyterian Mental Illness Network (PMIN); and Urban Presbyterian

Pastors Association (UPPA).