May 1972 - In Unity

MAY 1972

50¢

A PUBLICA TION OF THE UNIVERSAL FELLOWSHIP OF METROPOLITAN COMMUNITY CHURCHES, INC. REVEREND VQWME

TROY

D. PERRY,

III, NUMBER

FOUNDER

3, MAY,

1972

BOARD OF ELDERS OF THE UNIVERSAL FELLOWSHIP OF METROPOLITAN COMMUNITY CHURCHES, INC. Reverend Troy D. Perry Reverend John H. Hose Reverend Richard A. Ploen Reverend Louis Loynes

CHAI RMAN OF THE BOARD PUBLICATIONS FOR THE UNIVERSAL FELLOWSHIP Don Hughes CONNIE

VAUGHN,

REV. LOU LOYNES, RUSTY CARLSON,

OF

CONTENTS Aimee Semple McPherson Marty McCabe ••••••••••••••••••••

4

Fellowship Trail Rev. John Hose••••••••••••••••••

6

Homosexuality, What the Bible Does & Does Not Say,Manycontributors •• 9

Publisher

Editor

PAT RARDIN,

IN NITY

A COnversation with God Submitted by Vic Vance•••••••••

12

Where did It Comefrom?

Marty Mccabe•••••••••••••••••••

17

Book Review Pat Rardin •••••••••••••••••••••

25

Treasurer

Circulation

STAFF WRITERS Pat Rardin Marty McCabe

It Took a Long, Long Time to Kill Johnny, Written to Vic Vance••• 28

Rusty Carlson ARTS AND GRAPHICS Quinn,

Church and Mission Directory •••••••••••

30

R. T.

ADVERTISING Don Hughes

PSALM 133:1

BEHOLD, how good and how pleasant it is for brethren to : dwell together IN UNITY! \

Our cover this month honors and is a picture of the ffi3Il who set up the board and committes to translate the Bible that bears his name. This is the ~ing James edition, which is used by so manv Protest..' ant churches today. ' -

Dear Editor: We have read your publication "In Unity" with great interest and were extremely pleased with the article "Sick?Not Us.!", a speech by Dr~ Evelyn Hooker at the Geheral Conference which appeared in the October 1971 issue, Vol. 2 # 9. Wewould like to ask permission to photocopy the article for our staff's use in preparing for speaking engagements.

fort to make the church alive and relevant to our lives.

I am looking forward to the next issue of "In Unity" and to meeting ~ friends and the many friends I'll make when I cometo Los Angeles for the General Conference in September.

Godbless you all.

Your Brother in Christ James Foshee Denver, Colorado

Elizabeth R. Larson Director of Seattle Counseling Services for Homosexuals

Dear Editor:

Dear Ms. Larson: Yes you may photocopy "Sick? Not Us!".

the article

Dear Editor: I want to congratulate you and the for the new look of "In Unity".

As a new memberof M. C. C. Denver, I was also very pleased with the honor of naming our beloved Pastor, Rev. Ron Carnes, as the first Minister of the Month.

Someof us in Denver, as in other MCC churches and missions; sometirrea take our Pastor for granted, griping about social affairs .that didn't turn out as well as expected, and then you reflect on the church and howyoung it is and hownever before ha9 there been any organization that makes you feel as wonderful as the Living Church.

Thank GOdfor Rev. Perry and Rev. Carnes and all the wonderful people who give so muchof their time and ef-

It was a pleasure to read your new publication format.

Congratulations to those dedicated persons who have worked so hard to organize and launch this important department in the church organization.

I trust that you will eventually publish tracts for sale that give the history of the Metropolitan Corrununi ty Churches to date, requirements of membershipand the by-laws that the church is governed by.

Yours sincerely, James Young Trenton, Michigan

staff

2

I and the staff wish to thank you both for your congratulations.

Perhaps I misinterpret your sentance~ Mr. Younq, but "In Unity" is not a publication of the Mother Church~ but of the whole denomination.

That i8~ of course~ why we coneinualZy ask for articles from

Dear Editor:

a II over the coun r;ry. rlehave a small staff and a few contributors and the magazine is written~ corrected and put out by us. It would be a big help if someone else were to write the aPticles~ or at least some of them.

As for the history of the church~ this was started in September~ 1971 (Vol. II # 8) issue. The history of the found~ ing of the church and the denomination~ up to the First General Conference was in that issue. Again this year~ again in September~ it will continue from Sept.~ 1970 Up to Sept.~ 1971 and so on each year.

The membership requirements are listed in the by-laws and these may be found for sale at each church and mission.

If the nearest one to you doesn't have any~ have them check with. the Mother Church for their eupply•

Whodoes the art lay-out, covers and paste-up for "In Unity"? . 1)) you-have a speciaifirm to do this?'

Or is there a professional on your staff?

Patricia Jameson' "NewYork, NewYork'

Dear Editor: I vvouldlike to see more news from different parts of the country. I am sure . all our churches and missions are doing a lot of things that would interest us all, but we never get to knowabout them.

i

AU of "In Unity" is put together by volunteer help who before they started on this magazine or our news latter" had no experience at this type of work.

We do have a COUple of people in our congregation who do or have done some of this work" and they have helped from time to time" but" for the most part" it is done by a staff of people willing to learn by experience.

We do our best" but it is hard to write" type and oorreot: our own work.

Jean Hancock Detroit, Michigan

So would we. If each church and mission would give the job af writing an artri.ele or news bulletin and send it to Editor, In Unity" then you would see much .more from al/l. over the ,country.

Actually" anyone in.the country may submit articles and certainly anyone in any of our churches and missions.

The staff.ef "In Unity" would appreciate ,this very much.

,. .t'

Baak in 1960 I was helping a friend do some researah on a paper he was writing about Famous Evangelists. ~~ile looking up some information I aame aarossthe name of Aimee Semple MaPherson.

The reading was faainating and the more I read the more I wanted to read.

Five years later I found myself standing in Angelus Temple and closing my eyes I aould relive the days when Aimee Semple MaPherson "Made a joyful noise unto the Lord".

It wasn't too much later I joined the International Churah of the Foursquare Gospel and enrolled in L. I. F. E. Bible College. When I graduated and beaame a minister of this ahurah I found I aould not aontinue on beaause of my homosexuality. In the mean time I found M C CL.A. and it was then I knew that the Lord had lead me to an answer to my prayers.

It is with this thought in mind that the following artiale was written to share with others the wonderful story of Aimee Semple MaPherson.

pirnee

"I don't care what they say about me as long as they spell my nameright."

And the newspapers did. AimeeSempleMcPherson brought more notoriety to the State of California from the 20's to the 40's than the gold rush did in 1849.

For a quarter of a century Aimee preached and crusaded, sued and was the subj ect of suits and proclaimed the Gospel as she understood it, in Southern California and around the world.

There never was another evangelist just like her. There maynever be another.

For she left an ind~lible mark upon this region and the church.

Even today a Californian in NewYork or anywhere he maybe and revealing that he comes from Los Angeles, is apt to get a knowingnod and some remark about that "being the homeof that McPhersonwoman".

What is meant by this remark? It is the story of one vibrant, compelling, outrageous but thoroughly enjoyable womanwho thumpeda Bible and madethe headlines in papers throughout the world for well over 25 years as she did it.

~ffiple

She was full of life and fire as to make ord.inary evangelists seemanemic by comparison. Of all of. hose whogained wide fame, only Billy Sundaycould rival her in sheer vivacity, but he was too serious to match Aimee.

Her good humor and love of fun knew no bounds. For Aimee, however, outrageous in her actions at times, was no phony~ no fake, no flash-in-the-pan.

HE{,!' spellbinding personality built the multi-million dollar Angelus Temple, and started the Foursquare Gospel Denomination.

(As of 1970 it has 193,000 members and property valued at $60,000,000.00).

She could spend months careening around the world or from coast to coast, yet whenshe finally returned to Angelus Temple there were thousands to greet her at the railroad station and she could draw 5,000 to a single service at the temple as often during the week as she cared to preach. vfuatwas the secret of her lure?

No one }q~OHS0 Even today there are preachers, or

teachers, or political figures whopossess something of it.

Our society and our history are sprinkled with them and the evidence of their appeal.No one can define it.

But it is easily recognized.

What ever Sister Aimee (as she pref'ered to be called) had it in abundant supply and she exulted in it every day of her public life, which was every day.

Sister Aimeewas born October 9, 1890, in a farmhouse near Ingersoll, Ontario, after Minnie Kennedy (her mother) had prayed aroently for a "little baby girl, " one whovould makeup for her own"faintheartedness" • So prayer is some't.irnes answered abundantly.

She died on September 27, 1944, in Oakland, after preaching to an est:i.m3.ted 10,000 the night before, of what the coroner decided was an accidental over-dose of pills.

Pills she occasionally took for insomnia. (A perscription for the pills, a comparatively newbarbituate at the time, could never be found. Her personal physician in Los Angeles denied having perscribed the drug. This, in turn, led to an investigation by the State Boanl of Pharmacy, which turned up on information).

Uponthe news of her death, Angelus Temple "pulsed with wailing and lamentation". Women sobbed, shrieked; they crawled on their knees to the pul.p.i.t, moaning, "Oh Lord, send Sister Aimee back to us. It Others jumpedup and downand still others crouched with heads bowedto the floor.

Her funeral, too, was immence,one of the largest seen in the city to that time, with plenty of motorcycle police in escort and a multitude of mourners.

Sister Aimee would have liked all that. It was a fitting way for an evangelist whoswayedcountless thousands to go out.

She couldni t have planned it better herself!

If you enjoyed reading this brief artiole about this dunamio person I might suggest you read also the following books: The Vanishing Evangelist (The story of the k:mee Semple MoPherson kidnaping affair) by Lately Thomas Storming Heaven (The story of the lives and turmoiZs of Aimee Semple MoPherson and her mother, Minnie Kennedy) by LatP-lyThomas1970.

5

FE LL ()\YSIiI~ TflAIL Editors note: Rev. John H. Hose~ as vice-moderator of the Universal Fellowship of Metropolitan Community churehee , visited several of our' ahur'ahes and missions as one of the Elders does eaah year. This is his story of that trip.

Ray and I left Los Angeles on Saturday, January 29 at midnight and arrived in Chicago at 6:00 A. M., Sunday. The Chicago Congregation and Rev. Green had a "mighty" schedule arranged for us. First a brunch, a meeting with their Board, a rap session with interested members and then preaching at their evening service.

There were 103 members present to hear us bring a message of Unity.

Coffee hour followed services and we had a wonderful time meeting with all of them.

We arrived in New York, in a pouring rain, on Thursday afternoon.

Rev. vJells had braved the storm to meet us. vIe checked into the Sloane House, as it was not possible for us to be housed in Manhattan.

That night we met with 17 of the founders of the M C C Mission, Manhattan. They are a fine group and include five ordained ministers among them. Who says Seminaries aren't gay?

They have secured the use of St. Clements Episcopal Church for their Sunday services, which are held at 4 P. M. The listings of our churches and missions elsewhere will give the addreqs for those of you who may be planning on visiting the "city" • Already, plans are underway for a .church in Brooklyn Heights, in Hartford and in Boston.

Our visit afforded us an oppor-tuni.ty to introduce Rev. Wells to some of our old friends who hosted all of us for cocktails and dinner on Friday evening. v.7e visited Christopher Street on

Saturday morning and met with a fine young Episcopalian priest, who would like to work with M C C. We enjoyed the train trip to Philadelphia, where our hosts were old friends.

They entertained Interim Pastor Glenn Miller and Gary, along with us at a cocktail and dinner party on Saturday evening.

It was great for Glenn and Gary to get to meet another dozen or so "old line" Philadelphians.

All were interested in the church and four of them joined us for services on Sunday evening.

We met with the Board of the Philadelphia mission on Sunday afternoon and preached at their services, which are held in the First Unitarian Church.

There were 65 in attendance. A coffee hour followed, with a good chan~e to get to know their membership.

Monday evening we had the good fortune to visit one of the gay bars, where a birthday party was hosted for one of the members. Needless to say,it was great to visit with the many members informally. .Before we left the next morning for vlashington, we outlined plans for a more aggressive ministry and endeavored to encourage them in their work.

We also suggested a small honorarium for Glenn to their Board.

The train trip¡ from Philadelphia to Washington is so beautiful, crossing the historic rivers and Chesapeake Bay and reminded us nouveau Californians or the roots of our country.

We met with the Board of the Washington Church, as well as 35 members for a rap session (their regular weekly session) and a wonderful liveiy group they were , although small. They have had an uphill financial struggle, but they gave us a check for their Fellowship dues.

We were also treated to an evening on the town at the "Lost and Found", complete with a show. Some 800 of our brothers and sisters saw the creatively imaginative show in this beautiful nignt club. Again, it was refreshing to be in our nation I s Capitol.

We left Washington for Atlanta at noon and arrived there in time for a marvelous rap session with 70 of their members. Their 'Clttendancethe previous Sunday (their 4th service) was 84.

This is certainly a marvelous group. Such a beautiful cross-section of ages, occupations, religious backgrounds and so on.

They kept us busy answering questions until 10:30 P.M. We also met with their Treasurer and helped him outline a budget. Although Atlanta is still a mission, they presented us with 7

a check for their 5% of their collection for the three services they had had. This is an outstanding group and they show the promise of becoming one of the fastestgrowing churches in the Fellowship.

After meeting with the Religious Editor of the "Atlantic Constitution" and chatting with other members of the mission, we departed for Miami.

We met with Rev. Don Johnson in Miami on Friday.

Don is an active minister in the Corrnnuni i:J Church Fellowship, which is like M C C in that it is a federation of Community churches with nO'specific sense of denomination.

He suggested a sense of cooperation could be developed between us.

Since I had previously worked with Foy Burkhart, former pastor of First Corrnnunity Church. of Columbus, Ohio and founder of the Corrnnuni ty Church Fellowship, we had a good meeting of the minds.

We attended the Couples Club meeting of the Miami MCC on Friday night and were present for the Quarterly Conference, over the weekend, of the -Alabama-Georgia- Florida District. v.7e had the privilege of preachi~g to 123 members in Miarriion Sunday morning. Rev. Ted Callaw~y and Grady are busy in thei~ new endeavor, and organizational meetings have

I

~ITY

1

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•

UN'ON AVO

already begun for the start of the Fort Lauderdale mission. We also met vrith the Board of their church and urged on both Florida churches a greater lay participation in the activities and efforts of their congregations. Rev. Hilson appointed a building corrnni ttee to seek out more agreeable facilities for their use.

We then crossed the State of Florida to Tampa, where we preached to 35 members in attendance there that evening. On Mcmday night we met with the Board for dinner and tried to give them saine guidelines for the development of their congregation.

They have the greatest percentage of female members of any church we visited.

We left Tampa on Tuesday for Phoenix, for a few days rest and then participation in the Arizona - Southern California DistrictConference.

More than 100 persons were present for Rev. Perry's message at the Sunday morning services.

Pepresentation at this conference was excellent and we were happy to welcome Long Beach into full church status.

There was an ackncÂťledgement of the establishment of a mission in Riverside and study groups vrer'e set up for Palm Springs and Santa Barbara.

LOS ANGELES. CALIF. 90007

PLEASE SEND ME TWELVE MONTL Y ISSUES OF IN UNITY MAGAZINE. -ENCLOSED PLEASE FINO MY CHECK (Money Order! IN THE AMOUNT OF ".10.

NAME:

ADDAEII ClTy

_

----------------------------STATE

Z" CODE -----------

'What The Bible Does ... And Does Not Say!

Howgreat is our need as individuals desired, but do not judge, for then you are judging others as you do not wish to for a personal relationship with Christ be judged.

And any time you let a hypothrough His Church! Faced with myriad crrite stand between you and God, THEHYPO.problems peculiar to homosexuality in adCRITEIS THENCLOSER TOGOD'I'fWJ YOUARE. dition to the problems we all face as huGenesis 19:1-28 (the destruction of man beings, a firm faith and trust in Christ can be the difference in our total Sodomand Gormorrah) is the Old Testament Scripture most often used against homosexadjustment to life - or lack of it.

If you look for bad things in a peruals.

According to many churches and peoson or in an organization, you will find ple, these cities were destroyed because it!

There most certainly are many things of the sin of homosexuality, but Jeremiah and Ezekiel do not describe the reasons as wrong with most organized, establishment churches, but there is more that is right being homosexual when tl)ey say: about them.

Remember the wrongs of the I have seen also the prophets of Jerchurch are not a reflection upon Christusalem a horrible thing: they commit aduliani ty , but of the fallible and imperfect tery and walk in lies; they strengthen alhumanbeings who :run them. Be sure you are so the hands of evildoers~ so that none not using these hostilities as an excuse return from his wickedness; they are all because of your own failings. YOUR PERSON- of them unto me as Sodom and the inhabitPL FAI'IHSHOULD NOTDEPEND UPON A MINISTER tants thereof Gormorrah. (Jer. 23:14) ORPRIEST OR.APARI'ICUlAR CHURCH,RATHER Behold~ this was the guilt of your sister sodom, pr-ide; [ul.lmeee of bread and UPON JESUSCHRIST. There may be hypocrites in the church abundance of idleness was in her and her or the priest1s or minister1s attitude todaughters~ neither did she strengthen the wards homOsexuality may leave much to be hand of the poor and the needy.

And they

9

A

CONVERSATION

WITH

GOD The foZZowing is a conversation between me and God: Me: Father, why am I homosexual?

God: Because you chose tc be homosexual.

Me: When?

God: Before you were born.

Me: Before I was born?

God: Yes. Me: But why? Why did I make that choice?

God: To obtain a mortal body.

Me: But why didn't I choose to be heterosexual?

God: Because you would not have been happy as a heterosexual, my son.

Me: I knew that? Even before I was born?

12

God: Yes. Me: Is it necessary that some people be homosexual?

God: It is necessary for them, yes.

Me: But Father, there are homosexuals here who do not want to be homosexual. To them, it has ruined their lives.

God: Everyone is different, my son. And the circumstances which lead a man to say his life is ruined also differ. But no one's life can be ruined unless they allov-7it to be. Han has been given the ability to shape his ovm destiny. Unhappy people often blame their unhappiness on circum.stances rather than face the fact they have failed to make their lives what they could be. It is easier to say, "I am

unhappy because I am homosexual" than it is to say, "I will be happy because I am homosexual".

Me: Why'is homosexuality looked downupon by society, Father? .

God: Because they lack under-s'tand.ing , They fear 路1our society as muchas you fear theirs - they believe you are a threat to their way of life.

Me: And in your eyes, is man less -because he is homosexual?

God: If you had two sons, and one were homosexual, would you love him less -than the other?

Me: No. God: Neither would I. Me: (Pause) Is it true that you are the Father of all mankind?

God: I am their spiritual father, yes. .

Me: But how can you stand to see so manyof your children unhappy?

God: Are you unhappy?

Me: No. But there are manywho are.

The newspapers, the news on television every day there are hundreds who are unhappy.

God: Happiness is an individual thing. I think what you are talking about is not unhappiness but tragedy, which brings unhappiness. Life was not meant to be nothing but happiness.

Without sadness there can be no happiness. Life, my son, is a learning period. A short space of time - in an eternity of time - wherein man is able to gain a mortal body and learn those things which will further his eternal progression. Sadness is as important to his learning as is happiness. Perhaps more so.

Me: Are you saying that man

should take advantage of the sadneqs in his life and grow from it?

God: Not just sadness - everything. Manmust learn to face life with a positive attitude and make the best of everything he encounters.

Me: (Pause) Father; I am concerned because my church will not accept me as a homosexual. They tell me I must change. Whyis this?

God: Because they believe honestly - that you would be happier li~ing as they live. They cannot understand your way of life. But you must not misjudge them as they have misjudged you. Anyonewho declares they are of me and refuse to accept any of my children is not of me. You ask them for understanding. What have you done to help them understand?

Me: Nothing! I'm afaid to let them knowI am homosexual.

God: Then how do you knowthat your church will not accept you for what you are?

Me: Because others have told them, and they have been treated badly.

God: fvTy son, you cannot leave your destiny in the hands of others.

If your ship were sinking, and you could not swim, would you hang onto someoneelse - not knowingwhether they could swimor not?

Me: No. God: Then why do you hang on to someoneelse in this matter?

Me: Because it is easier.

God: Exactly. But remember, you cannot always rely upon others to do your work for you. If you are unhappywith your church, then you should do something about it. That 13

is Vlhat I meant VlhenI told 'IOU that rran must rrake the best ;f vlhat he encounters. If everyone on Ear-th would do that, there would Le no reason to point your fir.rer at your brother.

Me: But rather, Vlhat if a man's ambitions are self-centered?

God: It is impossible to be self-centerd Vlhena man rrakesthe best of what he encounters. All men knoÂť right from wrong, f-.1any refuse to admit they do,but they do.

Me: Andwoul.dit be wrong for me to help my homosexual brothers before I help other people?

God: If a rran comes to you Vlith a broken arm, Vlouldyou refuse him help because he Vlasnot homosexual?

Me: No. God: If help is needed, you 'WOuldgive it, woul.dnI t you.

Me: Yes. God: Then if your horosexua'l brothers need your help, give it.

Surely you 'WOuldhelp a rran vlith a brok~ arm before you VlOuldhelp a man v71 th a toothache.

Me: I see what you mean. . God: I am sorry, my son, that your homosexuality Vleighs so heavily upon your shoulders - that you have alloVled it to becomea burden to you. Fear is a heavy Vleight to carry.

But rememberthat no man can make you fear him unless you give him the poVlerto do so.

Me: Youmean I should not be agraid of society I s condemnation of my homosexuality?

God: There is a difference between fear and understanding. If you 'WOuldtry to understand Vlhysociety condemnsyou for being homosexual, perhaps you woul.dfear less and understand more. No sane men will strike you Vlhenyou offer your hand in friendship. Society condemnsyou because it does not understand you.

And it never vlill until you help it to understand.

Me: Howcan I do that?

God: By being unashamedof what you are, and by being the best of Vlhatyou are.

He: I should stand on a street corner and cry, "I am homosexual.?"

God: IX::> you think that would be wise?

Me: No. God: Neither do I. Me: But you said I should be unashamed.

God: Whenyou are unashamed, my son, you will be able to look ar.v man in the eyes ar.d tell him you are homosexual. And he Vlill respect vou for it.

Me: Respect me?

God: Yes. Because you will have told him the truth ar.d the truth Vlill make you free of fear. ~e: Father; s~all I tell these things to my homosexual brothers?

God: Do you think it vlould help them?

He: Yes. God: Then tell t!1em.

Me: But Vlill they believe ~e?

Father - will they believe ~e?

Father - where are you - Hhere are you That /Jas

14

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WHERE

DID

IT

COME

FROM?

How did the Bible CODe into vour hands?

You may have found it on a toor: shelf at hOIDÂŁ or bought it in a shop. Perhaps we think of the days v7hen sailing ships from Europe discovered the continent of the Americas and brought Bibles pith them.

Is that where the Bible care f'ron?

Indeed, no. Despite all the p,reat universities of learning in Europe, centuries ago the Bible did not originate v7ith theD. Then where did it come fron, He ask?

Go back through the centuries - 20th,19th, 17

back all the way to the 2nd century and you will find the Bible.

Menread it, quote it, defend it, live by it. The Bible has its roots deep downin history.

The Bible is divided into two parts or sections called the Old and NewTestaments. vlhy call them Old and New?Is there any essential difference between them? And howdoes it comeabout that they are both contained in one book? Both of these test..amentshave one thing in COJ'!'UTlOn: they were written almost entirely by Jews.Palestine, the land of Israel, is the natural center of what the Bible talks about.

Although parts of the book were written outside of that land, we can say with confidence that Palestine, the land of promise, is its natural home.

The Old Testament was written by many writers from about 1400 B. C. to about 400 B. C. After this time there was a long silence and nothing was written until about 45 A. D., whenthe NewTestament began and was then finished about 100 A. D. Don't let these dates confuse you.

They are useful reminders of long periods of history and of dramatic events.

The Longvperdcdfrom 1400 to 400 B. C. marks a great history for the Jews. The other covers the history of the first believers in Jesus Christ. The only difference between the Old and NewTestament is simply Jesus Christ.

The Old Testament is a record of God's work before Jesus cameand, particular ly , His wonderful dealings with the

18-

Jews.

The NewTestament is the record of the Life and the Works of Jesus and their consequences.

Whenyou pick up your Bible and flick through its pages you are, in reality, flashing through a library of books. There are sixty-six books in all.

The last one written 1500 years after the first.

Can you find any other book in all the world with the samerange of writers and times?

Anyonewhotakes the trouble to read the Bible discovers that it is unique. It has a style all its own. It talks with authority.

It describes characters in a most discerning manner, whether they are kings, slaves, priests or peasants, learned menor simple folk.

The Bible weighs them and tells their worth.

Of course there is more to the Bible than just that.

This word comesstraight from God (2 Timothy 3:16-17). Without hesitation the writers of this wonderful book repeatedly declare: "Here ye the Wordof the Lord"; "thus saith the Lord"; "The Wordof the Lord camesaying", and a score of other oft repeated introductions to the messages which follow.

There is a golden chain which holds the Bible together. And that chain cannot be broken. Menhave despised the Bible, burnt its pages, persecuted its followers, forbidden its circulation, attacked its truth, poured scorn on its writers and characters, but the Bookis unperturbed by all this.

It does not require mento fight for it. The Bible

i

./l

1

.

1I

will stand because Godis inside.

Let us never mistake the tremendousendurabili ty of the Bible. Inside the Bookwe read:"'The Wordof the lord endureth for ever. "~7hether we want to believe it or not the Bible itself lives on and on and is a challenge to our thinking and a witness to its CMl1 truth.

'TheBible is exciting. It is the most thrilling book on earth.

Noyoungmanor womanneed ever feel that time spent in reading the Book is time wasted.

Every minute spent in reading it is tjme invested.

Couldyou find anything better than this? The Bible presents 'Threeunique persons.- Godthe Creator, Jesus the Fedeemer of mankind and the Holy Spirit the Enlightener. Youcan search the world's literature and the autobiographys of all who have lived or do live and you will never find anything to compare with the surpassingly exquisite characters of the Godof Heaven and Jesus Christ His Son. Little wonder that the Bible is unique whenit reveals such excellence of character.

From the heart of the Bible flo~-J great promises.

The greatest of these is the promise of everlasting life.

Just imagine: the Bible promises everlasting life to all its readers. There is no other book in the world which makes promises like this.

A unique Book, a Bookof everlasting life. Couldanyonewant more?

There are modernversions vlhich afforo more accurate rendering of manywords and phrases; in time you maywish to use one or more of these valuable texts.

Yet you should not deny yourself the priceless privilege of a familiarity with that version which for more tD.anthree hundred years has been the Bible of the English speaking world.

It still is the supreme classic in the English tongue, "the noblest monument of English prose". Its majestic style , its rich cadences, its music-

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al rhythm, its pure AngloSaxon, its simRlicity and strength and many excellencies have molded the character of the best English literature, and have endeared it 'to generations of Christians through the passing centuries.

It is well to remember also that the translators of the King James version owed an immeasurable debt to those who before therrihad labored to produce a co~ rect translation of the Bible into English.

As we all know, the Old Testament was written in Hebrew, excepting a few chapters in Aramaic. In the third century B. C. the Old Testament was translated into Greek. This work was begun in Alexandria by seventy-two learned Jews: pence the name "Septuagint", that is "the'work of the seventy", was given to the entire translation. During the first century A. D. the New Testament was produced in Greek.

From these Hebrew and Greek originals translations into several languages were made in the early Christian centuries.

The most famous, however, was the Latin version produced by St. Jerome (340420). This was so widely accepted that it became for a thousand years the Bible of the whole Western Church. It is still The Bible of the Roman Catholic Church and is known as The Vulgate (Latin Vulgatus, i.e. "oomon or popular"). This translation was 20

the first book to be printed with movable type.

The rare copies of this Gutenberg Bible (1450-1455) are almost priceless.

However, some seventy years earlier the entire Bible had been translated into English through the efforts of a John Wycliffe (1320-1384). This translation was made from the Latin Vulgate and was circulated in manuscript copies only. The first Bible translated from the original Hebrew and Greek and printed in English was produced by William TYndale (1492-1536). His work was bitterly opposed by the Church.

In October of 1536, TYndale was betrayed into the hands of his enemies, was strangled and burned at the stake.

His last words were, "Lord, open the King of England's eyes". This prayer was speedily aswered. The very next year under the name of "Thomas Matthew" a Bible was printed, two-thirds of which was the translation by TYndale and to which the royal license was granted. Between the death of TYndale and the publication of the King James version in 1611, several English Bibles were printed. The Great Bible (1539), the Geneva Bible (1560) and the Bishops' Bible in 1568, which became the basis of the revision under King James.

Upon the death of Elizabeth I (1603), the crown of England passed to James I, who had already worn the crown of Scotland

for thirty-seven years as James VI. Some months after his coming to England, James summoned a conference of churchmen and theologians at Hampton Court "for the hearing, for the determining of things pretended to be amiss in the Church". nothing much came of the Hampton Court Conference, except, and a notable exception it was, the resolution: That a translation be made of the whole Bible~ as consonant as can be to the original Hebrew and Greek; and this to be set out and printed~ without any marginal notes~ and only to be used in all churches of England in the time of Divine service.

This proposal for a new translation came from Dr. John Reynolds, President of Corpus Christi College, Oxford, a leader of the Puritan side of the Church of England and one of the greatest scholars of his day.

James I seized eagerly upon the proposal.

"I profess," he said, "I could never yet see a Bible well translated in English; but I think that, of all, that of Geneva is the worst.

I wish same special pains were taken for a uniform translation, which should be done by the best learned men in both Uni versi ties, then reviewed by the Bishops, presented to the Privy Council,lastly ratified by Royal authority, to be read in the whole Church, and none other. "

It may be thought surprising that James, who was not deficient in scholarship, should stigmatize the Geneva version as the worst when in point of fact it Has the best English translation of the Bible to have appeared thus far, but it is evident that it was not so much the translation as the accessories that he objected to.

For when Richard Bancroft, Bishop of England, urged that, if a new translation were to be undertaken, it should be ,,7i thout notes, James I cordially agreed.

"Ee had seen," he said, "among the notes annexed to the Geneva Bible some that Here very partial, untrue, seditious and savouring to much of dangerous and traitorous conceits." So it was the notes in the Geneva Bible, rather than the actual text , that made it unacceptable to so ~y of the leaders in church and state early in Elizabeth's reign and led to the production of the rival Bishops' Bible.

For it was felt if the new version Here to be used both as the Church's Bible and as the people's Bible, it should commend itself to all schools of thought and preclude features that would gratuitously offend anyone group of readers.

King James took a leading part In organizing the work of translation.

Six panels of translators (forty-seven men in all) had the work divided up between theJ:1.; 21

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the Old Testament was entrusted to three panels, the New Testament to two and the Apocrypha to one. Two of the panels met at Oxford, two at Cambridge and two at v.lestmister.

When the panels had completed their task, the draft translation of the whole Bible was reviewed by a smaller group of twelve men, two from each panel, and then the work was sent to the printer.

Miles Smith, Canon of Hereford and Thomas Bilson, Bishop of Winchester, saw it through the press and Smith (later to be Bishop of Gloucester) composed the informative preface.

The forty-seven men included most of the leading Biblical scholars in England, received very little in the way of financial consideration during their labours (neither the King or Parliament had much money to spare), but those who were not already incumbents of remunerative livings (the King had appointed most of the fortyseven to positions in the Church of England) were not forgotten when these fell vacant.

The rules which guided them in their work were sanctioned, if they were not indeed drat-m up, by James himself. The Bishops' Bible was to serve as the basis for the new translation.

The names of Bible Characters were to correspond as closely as possible to the forms in common use.

The Geneva and Bishops' Bibles, in the Old Testament at any rate, had endeavored to make the proper names correspond closely to the Hebrew forms.

It was further laid dot-m that the old ecclesiastical words were to be kept C''church"and not "congregat ion", for example).

Marginal notes were to be used only to explain HebreVl and Greek words and to draw attention to parallel passages. vlords necessary to complete the sense were to be printed in distinctive type. The existing chapter and verse divisions were to be retained; new headings were to be supplied for the chapters.

The last provision did, of course, leave room for controversial matter, but the chapter headings actually provided

1

were not such as to cause deep cleavages of opinion among English churchmen of that day.

In most books the chapter headings are strictly factual, but in the poetical and prophetic books of the Old Testament they contain a good deal of theological exegesis.

When at last the new version was published, it bore the title: The Holy Bible~ Conteyning the Old Testament and the New: Newly Translated out of the Original tongues~ with the former translations diligently compared and revised~ by his Majesties special commandement. Appointed to be read in Churches. Imprinted at London by Robert Barker~ Printer to the Kings most Excellent Majestie. Anno Dom. 1611. ",!hile the New Testament bore the title: The New Testament of our Lord and Savior Jesus Christ~ Newly Translated out of the original Greeke; and with the former Translations diligently compared and revised, by his Majesties special commandement.

Imprinted at London by Robert Barker, Printer to the Kings most Excellent Majestie.

The 1611 version is commonly called the Authorized Version, but it was never formally authorized by any competent body either in church or State. In order to be "authorized" in any forrnaL sense for use in the Church of England, it would have required to be imposed by Act of Parliament, like the Book of Common Prayer. It is indeed a mercy that nothing of this sort was ever attempted.

"His t1ajesty's special commandment" did, of course, confer very considerable authority on the new version from the outset, and the words, "AppointEid to be read in Churches" indicated the intention that henceforth the new version should supersede the Bishops' Bible in the services of the Church, as the Bishops' Bible had previously superseded the Great Bible.

In the United States, the 1611 Version is more comnonly refered to as the "King James Version" - a designation which is historiCally justified by the active part taken by King James I in organizing the translation and sealing the finished product with his approval; although it is said that some people who speak of the "King James Version" imagine that he was the translator, if not indeed, the original author. Although commissioned by James it received no royal financial support.

There is no evidence that James ever undertook to pay for the Authorized Version.

The heavy burden by the commission amounted to 3,500 pounds (based on $2.80 U. S. money per English pound, the cost would have run about $10,000. in U. S. currency a very heavy outlay in those days). James, in the meantime, had found other and more interesting subjects to spend his time and money on.

The known homosexuals of the English Penaissance were few, but as in France, the most famous was a king. \-!henJames VI of Scotland succeeded Elizabeth I to become James I of England, he was already known for his love affairs with men. People passed about the Latin joke, "Pex Elizabeth fuit, nunc Jacobus regina est", which translated from the Latin reads, "Elizabeth was king, now James is queen."

James was a bearlike, bandy-legged man with a pedantic but hysterical personality.

Though he married and had several children, his true love was a page named Robert Carr.

Carr later became the lover of Lady Lssex and left James.

He was implicated in the mysterious Overbury poisoning case, with its tangle of intrigues and revenges, and he spent most of the reign of James I in the Tower of London as a prisoner.

His place in James' life was taken by Geo. Villiers, who in 1614 became, in Greek tradition, cupbearer to the King.

By 1623 he had been made Duke of Buckingham and became rich and the greatest power behind the throne. James called him "steenie" because he resembled a then famous paL~ting of St. Stephen. James capried his lover's portrait next to his heart.

James was a fairly good scholar and writer.

He wrote poetry, composed tracts on witchcraft, tobacco and divorce and was responsible for the version of the Bible that bears his name. It has been said that this was the only maste~iece ever to co~ÂŁ out of a committee. ",!hen Rev. Troy D. Perry asked me to wri te this article, we talked about the number of leading clergyman, fundamentalists and other Christian religious leaders who quote from this Bible when condemning homosexuality. What a shock it must be to them when they find out that good does come from homosexuals. The very Bi01e they quote from was ordered translated by a homosexual. It truly can be said, "He are gay and proud and productive".

23

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1300 West 24th Street Los Angeles, Ca., 90007

733-4949

1

The blurb on the cover of this book

by Rev. Dr . Billy Hudson states, "An explosive new side to the gay revolution".

I guess that shows how much this publisher knows about what is going on in the gay world.

The author, Rev. Hudson, has been saying it is possible to be a Christian and gay since 1966.

Rev. Troy D. Perry actually started a church for gay Christians in 1968.

I am sure there have been gay Christians since Christianity started.

Is gayness predetermined?

Scientists certainly can't agree on cause and many of their so-called causes are simply "cure claims" • Is there such a thing as sexual normalcy?

These same scientists say no.

The bigger majority of people in this world are raised by heterosexuals and along heterosexual lines, yet this does not make everyone heterosexual. We did not ask to be gay, neither do we want to change what is normal for us. Scientists do agree that our sex genes influence our sexual drive and emotions in many ways, so why not also the object of our sexual drive.

Geneticists cannot disprove it. And would this not also recognize the sovereign authority of God, our Creator?

This book discusses the types of homosexuals, such as overt, active, passive and latent.

This is done in a very general way because, as the author says, to really discuss each type you would have to discuss each and every individual gay.

Rev. Hudson also states that straight society fears gays because they do not understand homosexual sexual expression and so there is a chapter describing different

types, again in a general way, although the basics are plainly given.

There is a discussion of the "double life" that many gays have had and have to live.

He gives a very strong support to the idea of accepting yourself.

To quote the book, "You cannot be true to others or God unless you are first honest with yourself". He is quite emphatic about the fact that you can't be a whole person until you accept yourself.

There are chapters on Bible terms and theology of homosexuality.

In this latter chapter he states that homosexuality came into being when Adam and Eve were expelled from Eden; that homosexuality and heterosexuality were both part of the imperfections given for Adam's and Eve's disobedience to God. There is an interseting chapter on the Old Testament, in which Genesis and the destruction of Sodom and Gormorrah is examined. It is pointed out that Jeremiah 23:14 and Ezekiel 16:49-50 both describe the reasons for their destruction and neither mention homosexuality. Perhaps the trouble is caused by the verb "to know", which is used 943 times in the Old Testament.

Yet there are less than a dozen times when its meaning is definitely sexual.

Also the old Hebrew verb yadha is used, not the Hebrew word which means homosexuality. It is also pointed out that we do not follow such things as not eating rabbi t, lobster, rare steak and so on.

In the chapter on the New Testament Rev. Hudson discusses the meaning of the whole New Testament and brings out the 25

fact that Christ never mentioned homosexuali ty • Then he gets more specific by gointo the Book of Romans. This, in reality, is a look at St. Paul. He points out that Paul spoke many commandments of God, but also gave his own opinion in many instances.

Paul explained conduct in the Christian experience on the basis of his own understanding of the day in which he lived.

He denies that Paul is picking on gays in the first chapter and, in fact, comes to their defense in the second chapter when he commands people not to judge each other or they will be as guilty as those they judge.

The chapter about Jesus and the homosexual states that there is not a person anywhere that does not have "feelings of guilt" , regardless of their life style.

However, you should not condemn yourself for these feelings and God has provided for peace through Christ, our Savior. Remember that the condemnation of homosexuals by society and the church is by man and not from God. Forget what man tells you and simply approach God as a helpless soul in need of His Son. Man may be discriminatory, God is not.

That does not mean it is easy to be a Christian, it is not.

To be a Christian you must be a Christian twenty- four hours a'day, each and every day, not just on Sundays.

Believing in Christ is not enough.

Belonging to a church, being baptized, giving generously in your tithes, or partaking in communion is not enough.

You must give your heart and soul. to God through Christ. And you must also remember that you can't give of your self to anyone, including Christ, until you accept yourself, accept your homosexuality.

Forget what human beings say, in your heart you know that you are a child of God. Commit yourself to God through Christ. Don't let a'hypocrite stand between you and God, because if you do, that makes the hypocrite closer to God than you are.

Any time you look for bad, you will find bad.

There may be many things wrong with many chruches today, but there is more that is right with them. Al.so , do not confuse the Church and Christianity, for the Chruch is run by fallible and imperfect human beings.

Your personal faith 'should not depend upon a preacher or a particular church, but rather upon Jesus Christ.

And don't judge the church, for then you are doing exactly what you have asked the church not to dQ. 26

Should gays marry? No matter how many laws or refusal to follow existing laws there are; no matter how many churches or clergy refuse them God's blessings, there has been in the past and there will continue to be gay marriages.

The rite of marriage is a divine ordinance, whether civi.Lauthority agrees or not, and so we must obey God and not men. But you must also remember that marriage is a responsibility, that marriage is work as well as pleasure. Again, you can't have a marriage that will really work unless both parties first accept themselves and their homosexuality, then each other.

You must .heve trust, as well as love and if you can't accept yourself, you can't trust yourself and so yo~ can't trust another.

come to where the flavor is - come to

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By the time you read this, I will be dead.

I am writing you for two reasons-the hope that others like me will not make the mistakes I made, and to ask a favor.

I am gay, but no longer young.

I have never been physically attractive.

My father died when I was a child. My mother never remarried.

I always believed I was homosexual because I was denied the love and companionship of my father.

That was easier to believe, I think. But now, as I look back over my life, I doubt that it would have been a~y different if my father had lived. Perhaps worse.

I truly love my mother.

And she is the only person in this world who loves me.

That makes my death easier.

It is amazing how life cpanges when it is almost over.

It is as if you are someone, else, looking at the person you once were.

I was always taught to believe that man's soul is eternal - that he never dies. I Think, I believed that when I was young.

Now I'm not sure. I am afraid to die, but I am more afraid to live. never understand why they call us Al1- :rry life I have searched for someone to Jove, For someone to love me.

It:has been difficult forme to meet people... I have spent countle'SS hours in !:ars I

will

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Never:re-

ally understanding, until now, why few did.

I'm not sorry to leave this world. It has been a struggle. I know I am not alone in that struggle, but it hasn't really mattered until now. It's so strange that only in the face of death I have found the answers to life.

It is for the young I write this letter.

In the hope they will not make the mistake I made. greatest mistake was to believe I was unwanted because I was unattractive. That becomes my personal cross, and it grew heavier with the years.

Now I realize it kept me away from people, instead of keeping people away from me. How foolish of me to believe that the unattractive are the only ones who are lonely.

If I had only thought about how others felt, instead of how I felt, my cross would have been lighter.

}try

Another mistake was to believe I was alon~ I know now I was alone because I was afraid to be involved.

Afraid to be hurt.

Afraid to be identified as what I am -gay.

I envy those who are not afraid. Who are willing to admit they are gay and fight to change the inequalities of the past.

Because of them:) the yow.g will KNOWthey are not alone •.

I nave come to bel.ieve~ in the Jast

fiew

TIME days, that the true enemy of homosexuality is selfishness.

Too many of us live in a world of one. We never reach out. Refuse to be touched. Refuse to give. Our shield becomes our prison.

My onIy regret is that I have never known the love of another man. It leaves me empty inside.

If I had only been willing to give - unafraid and unashamed - life would be easier to leave. I hope that sometime, somewhere there will be someone for me.

TO KILL JOHNNY

The favor I ask is that you try - after my death - to keep my mother from finding out I was arrested on a morals charge. Please do this for me.

I have arranged for her future through my death, but I do not want her to know.

Her name and address are at the end of my letter.

1

I don't know what more I could say that would help.

I feel strangely close to other homosexuals now. A bond I have never felt before. I wish I could say something -leave something - that would make their lives better. I feel guilty because I have not done my part. But I hope someone will do what I have not done.

And somehow I feel that I will be a part of that.

Death teaches you that life is a beautiful thing.

A friend Johnny

The polioe report shows that Johnny was killed when his oar~ traveling at a "high rate of speed:", went out of contirol-, The morals oharge against Johnny was dropped when he died~ but I was unable to keep his mother from finding out about it. Not that it made any ~ifferenoe - she already knew Johnny was gay.

The polioe report also states Johnny was "killed instantly", That is a lie. It took a long~ long time to kill ~ohnny.

29

DIRECI'ORY OF TI-IE UNIVI:RSAL

FELLOl,olSHIP OF METROPOLITAN COr-t1UNTIY OiURCHES

CONFERrnCES

BOAFD ,REVERTh'D REVERDID REVEPDm REVEREND

DISTRICT BRAD WILSON

COMMUNITY

CHURCH

P. o. Box 54763 Atlanta, Georgia 30308 Phone: (404) 636-5101 Rev. John Gill, Pastor

COMMUNITY

CHRIST CHAPEL METROPOLlTAN COMMUNITY CHURCH OF COSTA

METROPOLITAN COMMUNITY OF LONG BEACH

CHURCH

1105 .Raymond Avenue Long Beach, California 90802 Phone; (213) 434-1944 Pev. John Bullock, Pastor

Mailing: P. O. Box 5077 Miami, Florida 33131 Services: 920 Alton Road:' .

Miami, Florida Phone: (305) 854-5592 Rev. Brad Wilson, Pastor >

ARIZONA-SOUTHERN CALIFORNIA DISTRICT CONFERENCE -REVEREND HOWARD WILLIAMS, DISTRICT COORDINATOR

CHURCH

Contact: MCC-Hiami, Florida

,FIRST METROPOLITAN CHURCH OF TAMPA·

,

MESA

1259 Victoria Street Costa Mesa, California 92627 Phone: (714) 548-5046 Rev. "Poger- Harrison, Pastor

FT. LAUDERDALE MISSION METROPOLITAN COMMUNITY METROPOLITAN OF MIAMI

2201 So. Union Ave. Los Angeles California 90007 PHONE: (213) 748 - 0123

OF ELDERS TROY D. PEPFY JOHN H. HOSE RICHARD A. PLOEN LOUIS LOYNES

ALABAMA-FLORIDA-GEORGIA CONFERENCE - REVEREND DISTRICT COORDINATOR

METROPOLITAN OF ATLANTA

AND LOCAL CONGREGATIONS

•

COMMUNITY

Mailing: 3417 San Luis Drive 'I'ampa , Florida 3360·9 Services: 2904 Concordia Street Tampa, Florida Phone: (813) 839-5939 Rev. Lee J. Carlton, Pastor 30

METROPOLITAN COMMUNITY OF LOS ANGELES

CHURCH

CHURCH

2201 South Union Avenue Los Angeles, California 90007 Rev. Troy ~. Perry, Pastor

METROPOLITAN OF PHOENIX

COMMUNITY

1~26 East'·Maricopa Freeway Phoenix, Arizona 85002 Phone: (602) 934-3008 Pev. Bob Cunningham, Pastor

CHURCH

RIVERSIDE TRINITY MISSION METROPOLITAN COMMUNITY CHURCH P. O. Box 762 Colton, California Phone: (714) 825-9510 H. S. Young, Interim Pastor

METROPOLITAN OF SAN DIEGO ",.

COMMUNITY

CHURCH

Mailing: P. O. Box 8205 San Diego, Calif. 91202 Rev. John H. Hose, Pastor

TUCSON ~lISSION METROPOLITAN COMMUNITY

CHURCH

METROPOLITAN COMMUNITY CHURCH OF WASHINGTON D. C. 705 - 7th Street S.E. Washington D. C. 20003 Phone: (202) 547-6095 Rev. Paul Breton, Pastor

Contact: MCC-Phoenix, Arizona

HAWAIIAN DISTRICT CONFERrnCE REVEREND RONALD HANSON, DISTRICT COORDINATOR

COLORADO-LOUISIANA-TEXAS CONFERENCE - REVERNED DISTRICT COORDINATOR

METRPOLITAN COMMUNITY CHURCH OF HAWAII

METROPOLITAN OF DALLAS

COMMUNITY

DISTRICT RON CARNES,

CHURCH

Mailing: P.O. Box 1344 Dallas, Texas 75221 Services: 4015 Normandy Dallas, Texas Phone: (214) 946-4354 Rev. Richard Vincent, Pastor

METROPOLITAN OF DENVER

1

DISTRICT OF COLUMBIA'nISTRICT CONFERENCE -REVEREND PAUL BRETON, DISTRICT COORDINATOR

COMMUNITY

CHURCH

Mailing: P. O. Box 18616 Denver, Colorado 80218 Services: 1400 La Fayette Denver, Colorado Phone: (303) 244-1110 Rev. Ron Carnes, Pastor

METROPOLITAN OF GREATER

COMMUNITY NEW ORLEANS

Mailing: P.O. Box 1116 Kaneohe, Hawaii 96744 Services: 2500 Pali Highway Honolulu, Hawaii Phone: (808) 247-2738 Rev. Ron Hanson, Pastor

ILLINOIS-WISCONSIN DISTRICT CONFERENCE-REVEREND ARTHUR GREEN DISTRICT COORDINATOR

GOOD SHEPHARD PARISH METROPOLITAN COM~1UNITY CHURCH Mailing: P. O. Box 9134 Chicago, Ill. 60690 Services: 3342 North Broadway Chicago, Illinois Phone: (312) 248-1525 Rev. Arthur Green, Pastor

CHURCH

Mailing: P. O. Box 50081 New Orleans, La. 70150 搂e~ices: 604 Iberville Street ....c' New Orleans, La. Rev. David Soloman, Pastor

PRINCE OF PEACE PARISH MISSION METROPOLITAN Cm1MUNITY CHURCH 2024 West Highland Avenue Milwaukee, Wisconsin 53233 P[lone路:(414) 964-4733 Rev. Paul Sydman, Interim Pastor 31

NORTHERN CALIFORNIA DISTRICT CONFERrnCE-FEVEREND JAMES SANLMIFE, DISTRICT COORDINATOR

FRESNO ~lISSION METROPOLITAN COMMUNITY CHURCH Mailing: P. O. Box 2333 Fresno, California Services: 13 26 "N" Street Fresno, California Phone: (209) 299-5312 Rev. Paul Van Heeke, Interim Pastor

EAST BAY t1ETROPOLITAN Cor1~1UNITY CHURCH OF OAKLAND 440 Santa Clara Avenue Oakland, California 94610 Phone: (415) 832-2581 Rev. Richard Morrell, Pastor

HARMONY ~1ETROPOLITAN Cm1~1UNITY CHURCH OF SACRAt1ENTO 902 "J" Street Sacramento, California 95819 Phone: (916) 443-5575 Rev. John Gilbert, Pastor

METROPOLITAN COMMUNITY CHURCH OF SAN FRANCISCO Mailing: 150 - 6th Street San Francisco, Ca. 94109 Services: Gold Mine Drive & Diamond Boulevard San Francisco, California Phone: (415) 864-3576 Rev. James Sandmire, Pastor

METROPOLITAN COMMUNITY CHURCH OF SAN llOSE P. O. Box 24126 San Jose, California 95154 Phone: (916) 443-7872 Rev. Bill Chapman, Pastor

NATIONPL BOARD OF Hot1E nrssrons

DETROIT rHSSION METROPOLITAN cOt1r1UrlITY CHURCH P.O.Box 1017, Northland Station Southfield, Michigan Phone: (313) 777-1839 Rev. Robert Cullinan, Interim Pastor

NEVI YORK mSSIOtI ~1ETROPOL IT AN Cor1~1Utl ITY CHU RCH 531 East 22nd Street, #4A Brooklyn, New York 11226 NOTE: Mailing address only Phone: (213) 284-0226 Rev. Howard vlells, Interim Pastor OKLAHOt1A CITY rlISSION METROPOLITAN COm1UNITY CHURCH P. O. Box 20035 Oklahoma City, Oklahoma 73120 Phone: (405) 848-5066 Rev. Bob Evans, Interim Pastor

PHILADELPHI.A METROPOLITAN P. O. Box Philadelphia, Phone: (215)

r1ISSION COt1MUNITY CHURCH 1921 Pa. 18105 561-3881

PORTLAND MISSION METROPOLITAN COMMUNITY CHURCH P. O. Box 42232 Portland, Oregon 972lf 2 Phone: (503) 254-3492 Fred Sferrazzo, Interim Pastor

FOX & HOUNDS MOTEL

WESTSIDE MOTEL

SAN D/EGOCAL/F

RENO,NEVADA