Author Archives: Obie Holmen

Cast of Characters: Pastors Karen Dammann and Beth Stroud

In 2004, a pair of Methodist trials sandwiched the General Conference and an intervening Judicial Council decision. Clergywomen Karen Dammann and Beth Stroud had earlier come out to their congregations and conferences, one on the West coast and one on the East, not so much as acts of ecclesiastical disobedience but because “I could no longer live the life of a closeted lesbian clergyperson (Dammann), and “not telling the whole truth about myself has been holding me back in my faith (Stroud).” For each woman, it was a matter of personal integrity.

The West coast trial of Rev. Dammann came first. On March 17, 2004, Rev. Dammann had her day in court before a jury of her clergy peers. The trial would play out in the pages of the secular press and in daily, sometimes hourly, news releases from the UMC news service that were posted to the UMC website. The issue before the court was whether Pastor Dammann was guilty of “practices declared by the United Methodist Church to be incompatible with Christian teachings.” A few days before the trial, she had married Meredith Savage, her partner of nine years.

An early witness required assistance to take the stand; blind and retired, Dr. Robert Walker had served in parish ministry and also had chaired the Board of Ordained Ministries when Karen Dammann went through the process years earlier. The crowd murmured when Dr. Walker testified that his own ministry was “incompatible with Christian teachings” because he was blind. He referred to Leviticus 21 that decreed that a blind man should not be a priest (not allowed to approach God). The onlookers snickered when he added that the Levitical law-code also prohibited clergy “broken-footedness” because defense counsel Rev. Robert Ward happened to be hobbled with a splint on his foot. So it went for three days. The prosecution essentially relied on Pastor Dammann’s own acknowledgement of her sexuality and relationship status.

On the third day, the jurors began deliberations; after an evening adjournment the deliberations continued the next day (Saturday). For hours the press and the public waited. Dammann, Savage, and their five-year old son prayed in the sanctuary, and supporters milled about in quiet conversation. Finally, at 3:45 p.m. on Saturday afternoon, the jury verdict was announced. Nine of the thirteen jurors were required to convict, but the prosecution didn’t even get a single vote for conviction; instead, there were eleven votes for acquittal with two abstentions.

The outcry was immediate. Many bishops harrumphed.

“A clear sign of rebellion,” said the statement of Georgia Bishops Lindsey Davis and Mike Watson.

“Incomprehensible that a clergy jury can place itself above the law,” said North Carolina Bishop Marion Edwards.

“A serious challenge to the order of the church,” said Central Pennsylvania Bishop Neil Irons.

Emotions hadn’t yet cooled when the 2004 General Conference convened in Pittsburgh a mere month after the Dammann jury nullification verdict. For the gatekeepers, the General Conference provided the means to circumvent the rule that jury acquittals were not appealable. They would ask the Judicial Council for a declaratory judgment to interpret the decision of the trial court.

In a sleight of hand that would make an impartial jurist cringe, the “Supreme Court” accepted jurisdiction and rendered lip service to the principle that the “Judicial Council has no authority to review the findings of that trial court” before proceeding to gut the decision of any import. The Judicial Council stifled the jury verdict and suffocated Dammann under the weight of doublespeak: “[this decision does] not address the case of the Reverend Karen T. Dammann. This decision shall be applied only prospectively … [but] a bishop may not appoint one who has been found by a trial court to be a self-avowed, practicing homosexual.”

Since clergy appointments are made annually, Pastor Dammann was effectively barred from future ministry. It was also a clear warning to the bishops of the church–a shot across the bow of the episcopate– enforce the rules of good order and kowtow to the company line. As a dissenting opinion claimed, it was also a consolidation of authority in the national church at the expense of individual annual conferences. The traditional prerogative of annual conferences to ordain, appoint, and oversee clergy had been effectively usurped by the General Conference.

The Rev. Stroud trial began on December 1, 2004. Three days earlier, on Sunday evening, November 28, 2004, Pastor Stroud celebrated the eucharist with her congregation. The mood was solemn under the pall of the Judicial Council Decision and General Conference actions of the previous summer. Many were aware that this would probably be the last time Pastor Stroud would have authority as minister of word and sacrament. As she began the communion liturgy, she stumbled on the words, then regrouped, “This could potentially be the last time, and I do it wrong!” The congregation laughed, and she continued, “Rejoice …”

Pastor Stroud’s partner, Chris Paige, was there at her side, and both sets of parents attended the trial to offer support. Chris’ mother, Carolyn Paige, wrote of the trial proceedings at Camp Innabah in eastern Pennsylvania:

Camp staff shuttled jurors and family members up the hill to the camp gymnasium, which served as the courtroom. When it wasn’t raining, we walked. Chris and Beth walked, too. Cameras clicked whenever they came up the hill because the press was out in force. Along with Alan and Susan Raymond, who were producing the PBS documentary “The Congregation,” there were reporters from CNN, the Associated Press, United Methodist Church news, local newspapers and TV stations. Whenever we came out of the gym, there were likely to be six TV vans, that many video cameras, and a dozen microphones. The press seemed confounded by Beth’s attitude; they could not understand her not being angry and belligerent.

Many in our church families shared the pain of this trial. I was honored to wear a rainbow stole that had been worn by an observer at Rev. Karen T. Dammann’s trial earlier in the year. Many of the camp staff and other church staff, while upholding the required neutrality, were privately supportive. I was drawn to a woman who worked in the church. She could not show her support publicly. She could not express the pain she felt publicly either. I could. And so I cried for her.*

With jury instructions that left little wriggle room, the jury still barely convicted Pastor Stroud by a vote of 7-6 and stripped her of her clergy credentials. Subsequent appeals did not change the result. The rigidity of the UMC’s actions the previous summer had proved to be unyielding. Pastor Stroud’s congregation immediately re-hired her as a lay minister, and she continued as before but not as celebrant of the sacraments. She remained so employed for nearly four years before she returned to academia to seek a teaching career.

*Reprinted with permission of the author, Carolyn Paige, on the website of Christian Feminism Today, http://www.eewc.com/BookReviews/church-trial/

The book is now available!

Print copies are available from Amazon, the publisher, Barnes and Noble, Cokesbury, or an autographed copy straight from me. Amazon offers it in digital, eBook format for Kindle, and Barnes and Noble offers it for Nook. For iPad or other Apple users, you may order through the iTunes bookstore. Search on RW Holmen.

This is the latest installment in the series Cast of characters countdown, which are biographical snippets and summaries of the stories of the iconic pilgrims and prophets on the road to full inclusion who are featured prominently in Queer Clergy. As with all these posts, this is merely a summary of the full story, which is woven into an overarching narrative in the book. Here’s the list of prior posts:

1968 Troy Perry (founder of the MCC)

1970 Robert Mary Clement (gay priest who marched in the first Gay Pride parade)

1972 William Johnson (first out gay man to be ordained by a traditional denomination)

1974 James Siefkes (Lutheran pastor behind the formation of Lutherans Concerned)

1974 David Bailey Sindt (founder of More Light Presbyterians)

1975 Steve Webster (organized the first gathering of gay Methodists)

1975 Dr. Louie Clay (founder of Episcopal Integrity)

1976 Chris Glaser (longtime Presbyterian activist)

1977 Ellen Marie Barrett (first out lesbian ordained to the Episcopal priesthood)

1978 Loey Powell (early UCC lesbian pastor and activist)

1980 Mark Bowman (founder and leader of RMN and editor of Open Hands Magazine)

1982 Melvin Wheatley (Methodist bishop and straight ally)

1987 Ann B. Day (Led the UCC ONA for twenty years)

1990 Jeff Johnson, Ruth Frost, Phyllis Zillhart (Extraordinarily ordained Lutherans)

1990 John Shelby Spong (leading straight ally in the Episcopal House of Bishops)

1992 Janie Spahr (Presbyterian leader of “That All May Freely Serve”)

1994 Ross Merkel (defrocked Lutheran allowed to remain on call with a “wink-and-a-nod” from his bishop)

1996 Walter Righter (Episcopal Bishop whose heresy trial opened the door for queer clergy)

2000 Jimmy Creech, Greg Dell, Joseph Sprague, and Jack Tuell (Methodist trials to punish clergy who performed covenant services for same-gender couples)

2001 Anita Hill (extraordinarily ordained Lutheran)

2003 Gene Robinson (gay bishop of the Episcopal Diocese of New Hampshire)

Cast of Characters: Gene Robinson

If readers of this blog series of biographical snippets of the iconic pilgrims who led the journey toward full inclusion know only one name, it would undoubtedly be Bishop Gene Robinson, consecrated as the bishop of the New Hampshire Episcopal Diocese in 2003. For this brief taste of the Gene Robinson story, we will sample the spicy few days in Minneapolis when bishop-elect Robinson’s fate was on the plate-then off-then on again.

As with several other significant waypoints along the journey, the 2003 General Convention that approved his election occurred on the banks of the Mississippi River in the Land of Ten Thousand Lakes. It was in Minnesota that the Episcopalians convened in 1976 and revised canon law to allow women to be ordained to all levels of ministry; it was here that Christian feminists gathered for a Re-Imaging Conference in 1993 that rattled the mainline denominations; it was here that the Lutherans convened for their 2009 Church Wide Assembly and revised ministry policies to allow partnered gays and lesbians to be ordained; and it was here that the Presbyterians voted in General Assembly 2010 to do the same. There were numerous lesser signposts staked in Minnesota as well, and this was the homeland of more than a few pilgrims encountered in the book. There must be something in the Minnesota water.

Episcopalians elect their own bishops in diocesan conventions. However, the elections must be ratified by the national church, which is usually nothing more than a rubber-stamp approval. Because the New Hampshire Diocese elected Gene Robinson just a short time before the scheduled triennial General Convention, it would be the bishops and deputies who would gather in Minneapolis in the summer of 2003 who would have the last word. July in Minnesota is splendid, and the freezing blizzards of January are merely a test of character for the thousands of Minnesotans whose reward is to wet a fish line or take a dip in the sky-blue waters of midsummer. Yah, sure, you betcha.

Gene Robinson was a candidate running for office with a well-oiled campaign. His supporters roamed the hallways sporting buttons that said “Ask Me About Gene.” Robinson himself wore one that said, “I AM Gene” as he chatted and greeted all comers with a friendly grin and firm handshake. Partner Mark followed closely, appearing a bit self-conscious, and a burly security man with a crew cut kept a close watch.

A standing-room only audience followed Robinson’s speech before a committee considering the consecration of bishops. Many more clustered around the closed-circuit TV monitors in adjacent rooms. Part of Robinson’s task, now and continuing throughout the convention, would be a rebuttal of lies put out by his adversaries. He had not abandoned his wife and children, and they said so in highly supportive terms (his relationship with Mark Andrews began a couple of years after the divorce). Robinson’s twenty-one year old daughter appeared in person and read aloud a statement prepared by her mother, which demonstrated her continuing high regard for the man who had once been her husband.

Our lives together both married and divorced have been examples of how to deal with difficult decisions with grace, love, integrity, and honour. He is worthy of your affirmation. His charisma will draw in many more people to the church than will leave due to his sexuality. He will be a truly great bishop.

The House of Deputies voted first, and Robinson was easily approved by roughly a two to one majority.

Before the House of Bishops’ vote the following day, which was likely to be dicey anyway, the scent of scandal wafted out of the opponent’s headquarters with an allegation that placed Robinson’s ordination in serious jeopardy. A different allegation that arrived by email had to be dealt with first.

The first allegation developed from an email sent by a TV viewer back in New England who had been watching a news report of the proceedings. A man claimed he had been touched inappropriately by Bishop-elect Robinson at a regional church gathering years earlier. Even the normally reliable Episcopal News Service was swept up in the emotion of the moment, falsely reporting that “a Vermont man sent an e-mail to bishops accusing Robinson of fondling him” (emphasis added). The unfortunate word choice was a sensationalist misstatement–the email made no such claim, and the man quickly backed off when he was contacted by the bishop assigned to investigate. The alleged “touching” of years earlier turned out to be entirely innocuous. In a crowded conference room, Robinson had passed the man and stopped briefly to exchange a greeting. In doing so, Robinson had grasped the man’s upper arm and patted him on the back.

Shocking. Objection overruled.

The second allegation was even more titillating. Robinson was connected to pornographic websites, according to a “portly, red-faced pseudo journalist addicted to conspiracy theories and running his own raucously partisan conservative website.” During his fifteen minutes of fame, the man strutted around the convention media center, gleefully sputtering, “I have found the smoking gun. We got him!” The accuser’s last name was Virtue. You can’t make this stuff up.

Mr. David Virtue was part of the gatekeeping organization, the American Anglican Council (AAC). It had been the AAC chairman who first alerted church authorities to the allegations of Mr. Virtue. ”I think the bishops in considering his worthiness would want to weigh that,” the chairman said as he bounced around the convention press center, hoping that substance would back up the flimsy allegation, even while sanctimoniously claiming otherwise.

Supporters were stunned. Bishop Samuel G. Candler of the Diocese of Atlanta had spoken passionately on behalf of Rev. Robinson, but he admitted that he was shaken by the allegation.

Detractors smugly asserted, “we told you so.” Rev. Donald Armstrong of Colorado Springs, an opponent of Robinson, claimed that the allegation about pornography was entirely predictable because of Robinson’s disordered sexuality, and he suggested that Robinson ought to withdraw his candidacy.

The investigation into the pornographic website complaint revealed no connection to Robinson whatsoever. It was a “six degrees of separation” claim run amok. The questionable link had been placed on an organization’s website long after Robinson was no longer involved with the organization. The guilt-by-association smear tactic of unvirtuous Mr. Virtue failed. The investigator reported to his fellow bishops that there was ”no necessity to pursue” either complaint further. Objection overruled.

When the Bishops finally conducted their own vote a day late, Robinson’s ordination to the episcopate was approved by nearly sixty per cent. Perhaps a vote or two swung in favor of Bishop-elect Robinson due to the underhanded tactics of the gatekeepers. Robinson was consecrated as New Hampshire bishop later that fall, but that festive event is another story.

The book is now available!

This is the latest installment in the series Cast of characters countdown, which are biographical snippets and summaries of the stories of the iconic pilgrims and prophets on the road to full inclusion who are featured prominently in Queer Clergy. As with all these posts, this is merely a summary of the full story, which is woven into an overarching narrative in the book.

Here’s the list of prior posts:

1968 Troy Perry (founder of the MCC)

1970 Robert Mary Clement (gay priest who marched in the first Gay Pride parade)

1972 William Johnson (first out gay man to be ordained by a traditional denomination)

1974 James Siefkes (Lutheran pastor behind the formation of Lutherans Concerned)

1974 David Bailey Sindt (founder of More Light Presbyterians)

1975 Steve Webster (organized the first gathering of gay Methodists)

1975 Dr. Louie Clay (founder of Episcopal Integrity)

1976 Chris Glaser (longtime Presbyterian activist)

1977 Ellen Marie Barrett (first out lesbian ordained to the Episcopal priesthood)

1978 Loey Powell (early UCC lesbian pastor and activist)

1980 Mark Bowman (founder and leader of RMN and editor of Open Hands Magazine)

1982 Melvin Wheatley (Methodist bishop and straight ally)

1987 Ann B. Day (Led the UCC ONA for twenty years)

1990 Jeff Johnson, Ruth Frost, Phyllis Zillhart (Extraordinarily ordained Lutherans)

1990 John Shelby Spong (leading straight ally in the Episcopal House of Bishops)

1992 Janie Spahr (Presbyterian leader of “That All May Freely Serve”)

1994 Ross Merkel (defrocked Lutheran allowed to remain on call with a “wink-and-a-nod” from his bishop)

1996 Walter Righter (Episcopal Bishop whose heresy trial opened the door for queer clergy)

2000 Jimmy Creech, Greg Dell, Joseph Sprague, and Jack Tuell (Methodist trials to punish clergy who performed covenant services for same-gender couples)

2001 Anita Hill (extraordinarily ordained Lutheran)

Cast of Characters: Anita Hill

With a childhood background in Louisiana Roman Catholicism and then Mississippi Methodism, Anita Hill’s faith matured in Ann Arbor, Michigan. While attending a Lutheran Campus Ministry Bible study on homosexuality, she became a Lutheran who sensed a call to ministry and advocacy. She became active in the fledgling LGBT group, Lutherans Concerned, and she was elected co-chair in 1980. By 1983, she had been called to serve with Wingspan Ministry, an LGBT outreach of St. Paul Reformation in St. Paul, Minnesota. That same year, St. Paul-Ref became one of the first two Lutheran congregations to join the welcoming church movement as Reconciling in Christ congregations (Ross Merkel’s Oakland congregation was the other).

In the 1990s, she enrolled at United Theological Seminary of the Twin Cities, an ecumenical seminary affiliated with the UCC, even as she continued as Pastoral Minister at St. Paul-Ref. During her time at United, she received awards for her scholarship and her service. During this period she also met her life partner, Janelle Bussert, and they were blessed in a service at St. Paul-Ref in 1996, followed by a dance in the freshly-painted church basement that lasted for hours, “there were a few elders who sat up past their bedtime watching people of the same gender dance.”

Hill graduated from United Seminary in 2000 and pursued ELCA ordination through regular synod channels. The St. Paul Area Synod bishop at the time was Mark Hanson, soon to be elected to be the ELCA presiding bishop. St. Paul-Ref asked the synod, which in turn asked the ELCA Church Council, for an exception to the current guidelines. Their request was rejected. Following a unanimous vote by the St. Paul-Ref congregation (176-0), Hill and the congregation decided to pursue ordination outside the normal procedures, following the example of the two San Francisco congregations in 1990. Those two congregations had been expelled by the ELCA. In fact, Ruth Frost and Phyllis Zillhart had been members of St. Paul-Ref at that time, and it was Anita Hill who suggested they pursue the San Francisco call.

Through the auspices of the predecessor organizations of Extraordinary Lutheran Ministries (ELM), Hill was ordained extra ordinem in 2001. The ordination was moved to the nearby facilities of Lutheran Church of the Redeemer that would be better able to handle the anticipated throng. A thousand or more swelled the old sanctuary on Saturday, April 27th, including more than two hundred clergy–Lutherans, of course, but also Presbyterians, Roman Catholics, Baptists, a rabbi, and a Buddhist monk–and three Lutheran bishops: Swedish bishop and Harvard professor Krister Stendahl, sitting bishop Paul Egertson, and retired bishop Lowell Erdahl. Bishop Egertson was forced to resign because of his involvement in Hill’s ordination. On the other hand, contrasted with the expulsions of the San Francisco congregations following ecclesiastical trials 10 years earlier, St. Paul-Ref received a tepid tap on the wrist.

Pastor Hill became the poster Lutheran lesbian. In the Lutheran legislative wrangling in the biennial assemblies leading up to the momentous policy changes in 2009, Pastor Hill was a highly-visible face of the Lutheran LGBT community. At the 2005 Churchwide Assembly, a resolution to allow Hill to speak to the plenary failed. Hill and a hundred others risked the wrath of their church by marching to the front of the dais and refusing to leave. If the plenary was to talk about them, even as they refused to talk with them, at least they would see the faces of the objects of their discussions.

After the church made a 180 degree policy shift in 2009, Hill was welcomed onto the roster of ELCA clergy in a festive Rite of Reception on September 10, 2010. The Rite also included Ruth Frost and Phyllis Zillhart who had returned to the Twin Cities by then and served as hospice chaplains. The entire procession of bishops, active and retired, and countless clergy filed in through four stanzas of the hymn and more before all had reached their place, and then the first presiding bishop of the ELCA, Herbert Chilstrom, led the congregation in halting voice and failing eyesight in a litany of confession, which included a confession of the sins of the church toward gays and lesbians.

As preaching minister Barbara Lundblad moved to the center of the congregation to read the gospel message, the congregation joined the choir in the refrain of the gospel anthem:

My heart shall sing of the day you bring. Let the fires of your justice burn. Wipe away all tears, for the dawn draws near, and the world is about to turn.

Since then, Pastor Hill has left pastoral ministry and accepted a position as regional director of ReconcilingWorks. At the 2013 Twin Cities Pride parade, I stood next to her and asked whether she and Janelle would be married now that Minnesota had passed marriage equality. “Yes, but probably very low key,” she said, but it would turn out to be more than that. On November 10, 2013, they were married in a joint wedding with their friends Jodi Barry and Jenny Mason.

The book is now available!

This is the latest installment in the series Cast of characters countdown, which are biographical snippets and summaries of the stories of the iconic pilgrims and prophets on the road to full inclusion who are featured prominently in Queer Clergy. As with all these posts, this is merely a summary of the full story, which is woven into an overarching narrative in the book.

Here’s the list of prior posts:

1968 Troy Perry (founder of the MCC)

1970 Robert Mary Clement (gay priest who marched in the first Gay Pride parade)

1972 William Johnson (first out gay man to be ordained by a traditional denomination)

1974 James Siefkes (Lutheran pastor behind the formation of Lutherans Concerned)

1974 David Bailey Sindt (founder of More Light Presbyterians)

1975 Steve Webster (organized the first gathering of gay Methodists)

1975 Dr. Louie Clay (founder of Episcopal Integrity)

1976 Chris Glaser (longtime Presbyterian activist)

1977 Ellen Marie Barrett (first out lesbian ordained to the Episcopal priesthood)

1978 Loey Powell (early UCC lesbian pastor and activist)

1980 Mark Bowman (founder and leader of RMN and editor of Open Hands Magazine)

1982 Melvin Wheatley (Methodist bishop and straight ally)

1987 Ann B. Day (Led the UCC ONA for twenty years)

1990 Jeff Johnson, Ruth Frost, Phyllis Zillhart (Extraordinarily ordained Lutherans)

1990 John Shelby Spong (leading straight ally in the Episcopal House of Bishops)

1992 Janie Spahr (Presbyterian leader of “That All May Freely Serve”)

1994 Ross Merkel (defrocked Lutheran allowed to remain on call with a “wink-and-a-nod” from his bishop)

1996 Walter Righter (Episcopal Bishop whose heresy trial opened the door for queer clergy)

2000 Jimmy Creech, Greg Dell, Joseph Sprague, and Jack Tuell (Methodist trials to punish clergy who performed covenant services for same-gender couples)

Cast of Characters: Walter Righter

Rt. Rev. Walter Righter had ably served as bishop of the Iowa Episcopal Diocese for sixteen years, and in 1988 at age 65 he had earned voluntary retirement. Little did the combat veteran of the WWII Battle of the Bulge know that his most significant contribution in conflict would come a decade later.

First came the call from the bishop of the Diocese of Newark, Rt. Rev. John Shelby Spong. Righter was persuaded to join the diocese in 1989 as Spong’s lieutenant, his assistant bishop, but only for a few more years. Spong’s reputation as an outspoken progressive didn’t scare him off; he was moving in that direction himself. At the General Convention of 1979, the “height of homophobia” according to Dr. Louie Crew of Integrity, Bishop Righter had voted with the majority in the House of Bishops in rejecting an LGBT-friendly task force recommendation and resolving, “it is not appropriate for this Church to ordain a practicing homosexual.” At that time, he was certainly not with the bishops who filed a “Statement of Conscience” in dissent. However, a decade later, he was willing to stand with Spong who lit a fire in the Episcopal Church by publicly ordaining an openly gay man just before Christmas in 1989. Bishop Spong had to take care not to trip over the TV cables for the broadcast of the ordination ceremony, which was looped as lead story on CNN every half hour.

As Spong dodged barbs and arrows during 1990, another gay man requested ordination. Better to let Walter do it, in a quiet, private ceremony, Spong and Righter decided. Late in the year, assistant Bishop Righter ordained Barry Stopfel, a partnered gay man, to the diaconate, a non-sacerdotal role that was often a steppingstone to ordination as a priest. Indeed, the following year, Bishop Spong himself ordained Stopfel to the priesthood. About that time, Bishop Righter retired for good.

Four years later in 1995, Episcopal gatekeepers feared that the walls were about to be breached; it was time for a last stand, much like the Germans’ counterattack against the onslaught of the allies in what history has labeled the Battle of the Bulge. With unintended irony, their target would be a survivor of the original Battle of the Bulge. For only the second time in the entire history of the Episcopal Church in America, an Episcopal bishop would be charged with heresy, and Bishop Walter Righter would be the accused, based upon his 1990 ordination of Barry Stopfel.

Why the assistant and not the ringleader? Perhaps for reasons of the statute of limitations. The gatekeepers planned to go after Spong after first dispatching his lieutenant.

“This is ridiculous … It is harassment … not of me, but of the church,” Bishop Richter said when informed of the presentment against him, a formal charge of heresy filed by ten fellow bishops.

On May 18th, 1995 Bishop Righter’s counsel filed his answer, and his supporting brief framed the issue in the broadest possible terms: that the core doctrines of the church did not preclude LGBT ordination. If the conservatives wanted a test case to determine once and for all whether the church could or would ordain LGBT candidates, Bishop Righter and his allies would welcome a frontal attack.

Much like its civil counterpart, the ecclesiastical trial would involve precise, formal procedures. Much like the chronology of a civil trial, the heresy proceedings against Bishop Righter would be drawn out. More than a year would elapse after the filing of charges and still Bishop Righter had not had his day in court.

On February 27, 1996, the latest in a series of pre-trial hearings took place at the Wilmington Cathedral of Hartford, Connecticut. At issue was the central defense argument that mere resolutions, such as the 1979 resolution, were not equivalent to the core doctrines of the church. Local and national press swarmed about the Cathedral, but when the parties and the judges began to meander through the thicket of Episcopal canon law, the mood turned quiet and solemn, with occasional snatches of humor, as often is the case in the verbal jousting of skilled lawyers.

Sitting in the overflow crowd, Barry Stopfel and Will Leckie, partners for eleven years, watched with greater interest than the others. It was Stopfel’s ordination nearly six years earlier and his relationship with Leckie that had triggered the charges against Bishop Righter. Stopfel willingly addressed the press, noting that he and Leckie had decided to sacrifice privacy in order to put their faces on the case, to remove it from abstraction to the personal:

At first I was hesitant to make myself… so visible. But more and more I thought: I want to put a face on this abstract concept. So Will and I just decided the price we were going to pay was to do that.

As in a civil trial, the court adjourned and took the matter under advisement. Both sides were to present further written argument, and a decision was not expected soon.

Nearly three months later, on May 16, 1996, the court announced its decision based upon a 7-1 vote of the sitting judges. Bishop Cabell Tennis of Delaware, a lawyer and member of the court, read a summary of the decision to a breathless crowd. Behind him, a stained glass depiction of the last supper seemed to suggest that Jesus was looking over his shoulder. When Bishop Tennis read that there was “no core doctrine prohibiting the ordination of a non-celibate, homosexual person living in a faithful and committed sexual relationship with a person of the same sex,” the crowd exhaled. The case was over and ordination of LGBT candidates had been countenanced by the highest Episcopal court; unless and until a General Convention would adopt canon law to the contrary, the law of the Episcopal landscape was now settled.

Dr. Louie Crew, who had been on the frontlines from the beginning, had the last word:

After twenty years of struggle, with many tears and prayers, a great moral victory had been won.

Assistant Bishop Walter Righter, drafted into the fray, had his moment in history.

The book is now available!

Well, sort of. It is in and out of availability on Amazon, but it is available directly from the publisher, Barnes and Noble, Cokesbury, or an autographed copy straight from me. Amazon offers it in digital, eBook format for Kindle, and Barnes and Noble offers it for Nook and other epub format devices.

This is the latest installment in the series Cast of characters countdown, which are biographical snippets and summaries of the stories of the iconic pilgrims and prophets on the road to full inclusion who are featured prominently in Queer Clergy. As with all these posts, this is merely a summary of the full story, which is woven into an overarching narrative in the book.

Here’s the list of prior posts:

1968 Troy Perry (founder of the MCC)

1970 Robert Mary Clement (gay priest who marched in the first Gay Pride parade)

1972 William Johnson (first out gay man to be ordained by a traditional denomination)

1974 James Siefkes (Lutheran pastor behind the formation of Lutherans Concerned)

1974 David Bailey Sindt (founder of More Light Presbyterians)

1975 Steve Webster (organized the first gathering of gay Methodists)

1975 Dr. Louie Clay (founder of Episcopal Integrity)

1976 Chris Glaser (longtime Presbyterian activist)

1977 Ellen Marie Barrett (first out lesbian ordained to the Episcopal priesthood)

1978 Loey Powell (early UCC lesbian pastor and activist)

1980 Mark Bowman (founder and leader of RMN and editor of Open Hands Magazine)

1982 Melvin Wheatley (Methodist bishop and straight ally)

1987 Ann B. Day (Led the UCC ONA for twenty years)

1990 Jeff Johnson, Ruth Frost, Phyllis Zillhart (Extraordinarily ordained Lutherans)

1990 John Shelby Spong (leading straight ally in the Episcopal House of Bishops)

1992 Janie Spahr (Presbyterian leader of “That All May Freely Serve”)

1994 Ross Merkel (defrocked Lutheran allowed to remain on call with a “wink-and-a-nod” from his bishop)

Jimmy Creech, Greg Dell, Joseph Sprague, Jack Tuell

The Methodist journey, on the national level, has always been one step forward but two steps back. With the first whiff of queer clergy in 1972, the delegates to General Conference responded with “We do not condone the practice of homosexuality and consider this practice to be incompatible with Christian teaching.” A dozen years later, following the ordination of lesbian Joanne Carlson Brown by Bishop Melvin Wheatley, a General Conference resolution decreed, “self-avowed practicing homosexuals are not to be accepted as candidates, ordained as ministers, or appointed to serve.” Another dozen years passed, and General Conference delegates responded to “covenant ceremonies,” “rites of blessing,” or “holy unions” by adding a provision in the Social Principles, “Ceremonies that celebrate homosexual unions shall not be conducted by our ministers and shall not be conducted in our churches.” With painful irony, a UMC pastor noted,

In my not entirely inglorious career, so far, I have blessed motorcycles, packs of dogs, a time capsule, mobile homes, insulation and even a toilet, but were I to bless the union of two Christian people (who were gay or lesbian), it would be an offense, chargeable before a trial.

Over the years, Pastor Jimmy Creech of Nebraska had performed many covenant services without penalty. In September, 1997, he performed a covenant service in the sanctuary of his church, First United Methodist of Omaha, but he then faced ecclesiastical charges based upon the recently enacted provision in the Social Principles. At his trial in March, 1998, his defense argued that because the prohibition was contained in the Social Principles of the Book of Discipline, it was merely instructive and not prescriptive. After all, the preface clearly stated that Social Principles are “not to be considered church law.” No Methodist had ever been tried for any reason contained within the Social Principles. The jury would agree with Creech’s defense, and he was acquitted in March, 1998.

But then, the Judicial Council, the “Supreme Court” of the UMC, overreached by decreeing that the prohibition contained within the Social Principles “has the effect of church law, notwithstanding its placement in [the Social Principles] and, therefore, governs the conduct of the ministerial office.” That ruling came too late for the first Creech trial, and the jury acquittal was unaffected. But, when Pastor Creech officiated at another covenant ceremony in April of 1999, a second jury convicted him and defrocked him in November of that year. Pastor Gregory Dell of Broadway United Methodist Church of Chicago was also convicted of presiding at a covenant ceremony. The membership of Broadway UMC was 30% gay when Pastor Dell performed a covenant ceremony on September 19, 1998 for two of his parishioners. Bishop Joseph Sprague of the Northern Illinois Annual Conference reluctantly filed charges:

Despite my high regard for the Reverend Dell, as a person of integrity, who possesses an enviable record of pastoral faithfulness and effectiveness, my evaluation of The Reverend Dell as an exceptional pastor, and my own theological and pastoral disagreement with this component of church law, I do hereby file a formal complaint.

Pastor Dell was convicted in March, 1999, and he was suspended from his appointment to Broadway UMC. Initially, the suspension was indefinite, unless Pastor Dell signed a written pledge to refrain from further covenant services, but on appeal, the suspension was limited to one year, and Pastor Dell was not forced to sign a pledge. During his suspension, Pastor Dell served as Executive Director of In All Things Charity, and his colleagues in the Northern Illinois Annual Conference showed support by electing him as a delegate to General Conference 2000. He was reappointed to Broadway UMC by Bishop Sprague after his year-long suspension.

Bishop Sprague became an outspoken advocate for the cause of full inclusion, and he was arrested for protesting, not once, but twice, at the 2000 General Conference. Bishop Sprague and Pastor Dell are locked arm-in-arm in this photo. Can someone identify others? In 2011, I had the privilege of having breakfast with Pastor Dell, now disabled with Parkinson’s, near his Chicago home. I also spent an hour with Bishop Sprague in a car ride from his speaking engagement in Rockford to O’Hare airport. He stated that signing that complaint against Pastor Dell was the one regret of his episcopacy. The presiding officer at Dell’s ecclesiastical trial was Bishop Jack Tuell. The experience changed him, and he also became an advocate for LGBT inclusion.

I was wrong. It was experience that showed me I was wrong … Ecclesiastically speaking, the decision was correct. As I understand the Spirit of God, it was wrong … I began to see the new thing God is doing.

Bishop Tuell passed away just a week or so ago. I had visited with him at the 2012 General Conference. During the spirited Friday gathering in the Tabernacle, in which Bishop Melvin Talbert and others roused the crowd, frail Bishop Tuell struggled to make his way through the mass of onlookers to reach the dais to stand in solidarity with numerous other active and retired UMC bishops.

The book is now available!

Well, sort of. It is in and out of availability with online vendors, apparently because shipments have been delayed by January weather, but it is available directly from the publisher or an autographed copy straight from me. Amazon offers it in digital, eBook format for Kindle, and Barnes and Noble offers it for Nook and other epub format devices.

Here’s the list of prior posts:

1968 Troy Perry (founder of the MCC)

1970 Robert Mary Clement (gay priest who marched in the first Gay Pride parade)

1972 William Johnson (first out gay man to be ordained by a traditional denomination)

1974 James Siefkes (Lutheran pastor behind the formation of Lutherans Concerned)

1974 David Bailey Sindt (founder of More Light Presbyterians)

1975 Steve Webster (organized the first gathering of gay Methodists)

1975 Dr. Louie Clay (founder of Episcopal Integrity)

1976 Chris Glaser (longtime Presbyterian activist)

1977 Ellen Marie Barrett (first out lesbian ordained to the Episcopal priesthood)

1978 Loey Powell (early UCC lesbian pastor and activist)

1980 Mark Bowman (founder and leader of RMN and editor of Open Hands Magazine)

1982 Melvin Wheatley (Methodist bishop and straight ally)

1987 Ann B. Day (Led the UCC ONA for twenty years)

1990 Jeff Johnson, Ruth Frost, Phyllis Zillhart (Extraordinarily ordained Lutherans)

1990 John Shelby Spong (leading straight ally in the Episcopal House of Bishops)

1992 Janie Spahr (Presbyterian leader of “That All May Freely Serve”)

1994 Ross Merkel (defrocked Lutheran allowed to remain on call with a “wink-and-a-nod” from his bishop)

1996 Walter Righter (Episcopal Bishop whose heresy trial opened the door for queer clergy)

Who are these people?

Have you noticed the piggyback vendors on Amazon? On Queer Clergy’s Amazon page, beneath the book info, there is a clickable line that says, “5 Used from $16.75.” It’s rather startling that there are used books available, since the book has been for sale for less than a week. No, it’s not startling, it’s blatantly false. Listen to the further lies contained on each individual listing: “small bump to one corner in shipping,” “With Light Amount of Wear,” “Very Good with Small Signs of Wear. Pages and Dust Cover in Great Shape” (note: the book is paperback, and there is no dust cover), “Contains remainder mark on bottom outside edge. Some Shelf Wear.”

And then there are the prices that are often low but not always. Who would buy a “used” copy of Queer Clergy listed for $152.25?

A year or so ago, I noticed that all such listings for my earlier book, A Wretched Man, a novel of Paul the apostle, had disappeared. Hmm. I did some checking, and discovered that a church book club had chosen my book and bought up all the copies listed, first on regular Amazon, then went into the piggyback vendors and bought up the rest. I also learned that the book club got all the books they ordered, but it was 3-4 weeks before the last copies arrived from the dubious vendors.

I suspect that these questionable vendors (some are not—some actually do have used books in stock) will simply take an order and then purchase a copy at a wholesale price from one of the wholesale book distributors that are out there. Even then, I’m not sure how they profit since their discount price is often roughly equivalent to the wholesale market price.

Who are these people?

Cast of characters: Ross Merkel

In June 1993, when Bay Area pastor Ross Merkel came out to his Lutheran congregation on the fifteenth anniversary of his ordination, no one blinked. They already knew, but just to make it official, the council immediately convened to reconfirm their call to their pastor. Coming on the heels of the suspension of two congregations who extraordinarily ordained Jeff Johnson, Ruth Frost, and Phyllis Zillhart—in the same ELCA synod—the congregation mirrored the courage of their pastor.

When word filtered to the synod office, a representative of the synod made an impromptu visit to Pastor Merkel.

“You know, if you would just say it’s not true, this’ll go away,” the official said. “Just say that they misunderstood or something.”

“I’m not doing that,” replied Pastor Merkel.

“Well, if you resign, we’ll do everything we can for the congregation.”

“I’m not resigning.”

Later, the Synod office again encouraged him to resign so the congregation wouldn’t have to endure any trauma.

“It’s no trauma for us. This is your trauma, not ours,” Pastor Merkel said. “I’m not resigning. I’ve done nothing wrong. I refuse to resign and just disappear.”

Ecclesiastical charges were brought against Pastor Merkel, and he was defrocked in March, 1994. Just a month later, the Sierra Pacific Synod convened in annual assembly, and a resolution came to the floor to express support for Pastor Merkel and his congregation, St Paul Lutheran of Oakland. It passed, and the newly elected bishop, Robert Mattheis, respected the sentiment of his synod, and he treated the St. Paul pulpit as between calls and open, even though everyone knew Pastor Merkel continued in ministry there, and Bishop Mattheis resisted those who would have placed the congregation on trial. The congregation would not be punished by the ELCA even when they persisted in their continuing call to their now non-rostered pastor, precisely the offense committed by the two San Francisco congregations in 1990. St. Paul Lutheran would remain an ELCA congregation, and Pastor Merkel would remain their minister. His local conference (a synod sub-grouping of ELCA congregations) soon elected him dean. Similarly, Pastor Jeff Johnson of the earlier trial would serve two terms as dean of his conference.

Pastor Diane Bowers attended Pastor Merkel’s congregation while she was pursuing graduate studies, and she wrote the following around the turn of the century:

“The ELCA does not recognize Ross Merkel as a pastor,” Bowers wrote. “He was removed from the roster in 1994. Yet he leads the largest, growing urban ELCA congregation in the East Bay. When new members are asked why they joined the congregation, Ross’ preaching and the inclusive community are the number one reasons given.”

Pastor Merkel was also mentor to a heavily-tattoed straight young woman who bore scars inflicted by the church of her youth, a recovering alcoholic, and one who wanted nothing to do with anything Christian. But she learned Lutheranism from Ross Merkel, and she later attended seminary. Rev. Nadia Bolz-Weber is currently an ELCA rock star pastor in high demand for speaking engagements as a “cranky, post-modern gal of the emerging church a la Luther.”

California rite of reception

Pastor Nadia offered the sermon during the 2010 Rite of Reception in which Pastor Merkel and seven other California LGBT clergy were welcomed onto the ELCA roster, including (From left to right): Rev. Dawn Roginski, Rev. Sharon Stalkfleet, Rev. Ross Merkel, Rev. Steve Sabin, Rev. Paul Brenner, Rev. Jeff Johnson. Not pictured: Rev. Craig Minich, Rev. Megan Rohrer. Pastor Nadia concluded her sermon with these words:

“The Kingdom of God is also like right here right now. The kingdom of God is like this very moment in which sinners are reconciled to God and to one another. The kingdom of God is like this very moment where God is making all things new…even this off brand denomination of the ELCA. Because in the end, your calling, and your value in the Kingdom of God comes not from the approval of the other workers but in your having been come-and-gotten by God. It is the pure and unfathomable mercy of God which defines this thing. And nothing, nothing else gets to tell you who you are.”

The book is now available!

This is the latest installment in the series Cast of characters countdown, which are biographical snippets and summaries of the stories of the iconic pilgrims and prophets on the road to full inclusion who are featured prominently in Queer Clergy. As with all these posts, this is merely a summary of the full story, which is woven into an overarching narrative in the book.

Here’s the list of prior posts:

1968 Troy Perry (founder of the MCC)

1970 Robert Mary Clement (gay priest who marched in the first Gay Pride parade)

1972 William Johnson (first out gay man to be ordained by a traditional denomination)

1974 James Siefkes (Lutheran pastor behind the formation of Lutherans Concerned)

1974 David Bailey Sindt (founder of More Light Presbyterians)

1975 Steve Webster (organized the first gathering of gay Methodists)

1975 Dr. Louie Clay (founder of Episcopal Integrity)

1976 Chris Glaser (longtime Presbyterian activist)

1977 Ellen Marie Barrett (first out lesbian ordained to the Episcopal priesthood)

1978 Loey Powell (early UCC lesbian pastor and activist)

1980 Mark Bowman (founder and leader of RMN and editor of Open Hands Magazine)

1982 Melvin Wheatley (Methodist bishop and straight ally)

1987 Ann B. Day (Led the UCC ONA for twenty years)

1990 Jeff Johnson, Ruth Frost, Phyllis Zillhart (Extraordinarily ordained Lutherans)

1990 John Shelby Spong (leading straight ally in the Episcopal House of Bishops)

1992 Janie Spahr (Presbyterian leader of “That All May Freely Serve”)

Janie Spahr: “Lesbyterian”

In 1991, Rev. Janie Spahr received a call to return to parish ministry, but then the gatekeepers and an overreaching Presbyterian “Supreme Court” stepped in.

She had been ordained a Presbyterian teaching elder (minister of word and sacrament) in 1974 and had previously served in parish ministry in Pennsylvania and California , but then she came out: first to herself, then her family, and then her congregation. She and her husband amicably divorced and remained close friends (she refers to herself as “wife emerita”), but her Oakland congregation asked her to leave. For the next two years, because her own denomination didn’t quite know what to do with this “lesbyterian,” she worked with the Metropolitan Community Church in San Francisco’s Castro district. In 1982, Pastor Spahr co-founded the Ministry of Light, which became the Spectrum Center, in Marin County, California, and she continued to serve as director.

The Presbytery of the Genesee Valley approved the 1991 call to serve as co-pastor of Downtown United Presbyterian Church of Rochester, NY, but then a coalition of one elder, fourteen pastors, and the sessions of nine congregations of the presbytery brought charges, which ultimately wound their way to the Presbyterian “Supreme Court.” At that time, the policy of the Presbyterian Church was summed up in the “definitive guidance” dating to Bill Silver’s failed attempt at ordination and the actions of the 1978 General Assembly. This 1978 “definitive guidance” stated, “homosexuality is not God’s wish for humanity” and “unrepentant homosexual practice does not accord with the requirements for ordination.” Yet, as part of the same assembly and the same action, a “grandparent clause” had been added that said that the definitive guidance “shall not be used to affect negatively the ordination rights of any United Presbyterian deacon, elder, or minister who has been ordained prior to this date.” Rev. Janie Spahr had been ordained four years “prior to this date.” Despite the clear language and intent of the “grandparent clause,” the ecclesiastical court blocked the call to parish ministry by ruling that the clause only applied to repentant homosexuals, who would receive “amnesty for past acts but not license for present or future acts.”

Undeterred, the congregation called Spahr to be a roving evangelist for the cause of full inclusion, and she became the Presbyterian poster lesbian going forward, building and leading an organization/movement called “That All May Freely Serve.”

In the following decade, Spahr would again have her ministry litigated by the Presbyterian courts, and the reason was her persistent willingness to officiate at same-gender weddings. To summarize the winding trail through the thicket of Presbyterian jurisprudence, the Presbyterian Supreme Court issued its final decree, calling upon her local Presbytery of the Redwoods to censure her. The presbytery meeting was scheduled for May 16, 2012. The presbytery voted 74 to 18 to defy the determination of the highest Presbyterian court. The presbytery would not censure the Rev. Dr. Jane Adams Spahr and instead voted to support her. It would be the most extreme act of ecclesiastical disobedience in the entire history of the PC(USA). Never before had a presbytery openly defied a ruling of the highest court.

At the next General Assembly of the church in Detroit in 2014, marriage equality will be front and center of the plenary sessions.

The book is now available!

This is the sixteenth installment in the series Cast of characters countdown, which are biographical snippets and summaries of the stories of the iconic pilgrims and prophets on the road to full inclusion who are featured prominently in Queer Clergy. As with all these posts, this is merely a summary of the full story, which is woven into an overarching narrative in the book. This is the first installment following the release of Queer Clergy, which is now available here or from your favorite online bookstore.

Here’s the list of prior posts:

1968 Troy Perry (founder of the MCC)

1970 Robert Mary Clement (gay priest who marched in the first Gay Pride parade)

1972 William Johnson (first out gay man to be ordained by a traditional denomination)

1974 James Siefkes (Lutheran pastor behind the formation of Lutherans Concerned)

1974 David Bailey Sindt (founder of More Light Presbyterians)

1975 Steve Webster (organized the first gathering of gay Methodists)

1975 Dr. Louie Clay (founder of Episcopal Integrity)

1976 Chris Glaser (longtime Presbyterian activist)

1977 Ellen Marie Barrett (first out lesbian ordained to the Episcopal priesthood)

1978 Loey Powell (early UCC lesbian pastor and activist)

1980 Mark Bowman (founder and leader of RMN and editor of Open Hands Magazine)

1982 Melvin Wheatley (Methodist bishop and straight ally)

1987 Ann B. Day (Led the UCC ONA for twenty years)

1990 Jeff Johnson, Ruth Frost, Phyllis Zillhart (Extraordinarily ordained Lutherans)

1990 John Shelby Spong (leading straight ally in the Episcopal House of Bishops)

The first review is in!

Under the title, “An incredible story, an incredible resource.”

“Holmen takes on a topic much discussed but seldom told in story with such care and attention.”

“This book is nothing less than magisterial.”

“Holmen does the church an incredible service by offering this book.”

These words come from reviewer, Rev. Clint Schnekloth, on the book’s Amazon page and also on his highly popular Facebook page entitled, “ELCA Clergy” (closed group).

Twin Cities, Northfield, and Chicago appearances

Here are details for the initial author appearances to follow the release of Queer Clergy: A History of Gay and Lesbian Ministry in American Protestantism, which will finally occur in the next couple of days.

Tuesday evening, February 11, 7:00 pm, Gloria Dei Lutheran Church, 700 Snelling Avenue S, St Paul, Minnesota

Gloria Dei is the largest church of the St. Paul Area Synod and a Reconciling in Christ congregation. Senior Pastor Bradley Schmeling is an out-gay man who was defrocked following a 2007 ecclesiastical trial in Georgia, where he served an Atlanta congregation. His trial was a significant factor in later ELCA policy revisions. Pastor Bradley and his partner, Pastor Darin Easler, were the first clergy to be reinstated to the ELCA roster following the 2009 revisions to ministry policies, and his call as senior pastor to Gloria Dei, a “high steeple” flagship congregation of the Synod, marked a first.

Saturday morning, February 15, 10:00 am, Bethel Lutheran Church, 1321 North Avenue, Northfield, MN

Bethel Lutheran was our congregation and Northfield was our home for three years. Northfield is a delightful college community, and I was privileged to participate in and speak at numerous community, congregational, and St. Olaf College events. This will be a homecoming.

Friday evening, February 21, 6:00 PM, Augustana Lutheran Hyde Park, 5500 S Woodlawn Ave, Chicago

Augustana Hyde Park is a Reconciling in Christ congregation that serves the Hyde Park neighborhood on the near Southside of Chicago. Augustana also hosts Lutheran Campus Ministries for several colleges, including the University of Chicago, and is located just a block or two away from the Lutheran School of Theology and McCormick Theological Seminary.

Saturday evening, February 22, 5:00-7:00 PM, wine and cheese with the author (public welcome), hosted by Mark Bowman, Director LGBT Religious Archive Network, 5352 N. Kenmore Avenue, #3, Chicago

Mark Bowman is one of the iconic, prophetic figures featured in the book. He was a founder of the Methodist Reconciling Ministries Network and served as its director for many years. As part of his duties, he was editor of the award-winning Open Hands Magazine. More recently, he has been project coordinator for the LGBT Religious Archives Network. He will host a wine and cheese party on Chicago’s Northside, and the public is welcome.

Sunday morning, February 23, 9:00 AM, Our Saviour’s Lutheran Church, 1234 N. Arlington Heights Road, Arlington Heights

I was a member of this Reconciling in Christ congregation during my 2011-12 sojourn in greater Chicago. Our Saviour’s has been especially intentional in its LGBT welcome. Senior pastor Dan Hoeger was called in part because he was a willing straight ally, and the congregation voted overwhelmingly in 2011 that they would host same-gender weddings, two years before marriage equality came to Illinois. It will be good to see old friends.

Sunday afternoon, February 23, 3:00 PM, Congregational UCC (St. John UCC & First United Methodist co-sponsors), 1001 W Kirchhoff Rd, Arlington Heights

Two UCC Open and Affirming congregations, also members of the Chicago Coalition of Welcoming Congregations, and a Methodist Reconciling Ministries congregation will co-sponsor my appearance. St. John UCC was within walking distance of my Arlington Heights home, and Pastor Jeffrey Phillips became a friend and helped with UCC research contacts. I met Congregational UCC pastor Rex Piercy at the 2012 gathering of the UCC Coalition at nearby Elmhurst College, and his church will host this Sunday afternoon event. First United Methodist of Arlington Heights was served by head pastor Bonnie Beckonchrist at that time, but Pastor Bonnie has since retired but continues as Chair of the RMN board of directors.