"Berktold knows he's going to have to address the issue of Robinson, and he knows he has to do it carefully. He has his own opinions, and believes that the emergence of someone like Robinson was inevitable, that his promotion was a natural part of the church's evolution. He's not sure it's a good thing, but he likes the fact that Robinson has moved the discussion on gay rights and gay clergy from the theoretical to the tangible. He also believes deeply that his own role is more pastoral than political, and he doesn't want to lose parishioners because of his conflicted views. What he loves about his church is its inclusiveness, tolerance and diversity, and he isn't about to upset the balance."

This statement is at the heart of Berktold's reasoning.

From his pulpit Berktold explains it by saying this: "People don't think alike. The disciples were no different. Jesus didn't choose 12 people who thought exactly alike, who always agreed with him. We like an idealized image of the early church as a group with no differences, an image that makes us feel guilty when we disagree among ourselves and with other Christian groups. But the disciples were as diverse as they could be."

"Now, he (Berktold) knew better. The debate is never about the debate, he says. The debate is about growing comfortable with new ideas."

"When he (Berktold) finishes, something more than contemplative silence hangs in the air. There had been neither condemnation of the gay bishop nor affirmation. In the hallway, some people are wondering whether their church is for Robinson or against him."

First, Berktold thought, he needed to keep people in the pews and keep them talking, his past experience telling him he couldn't "preach" at people and tell them what to do. Instead, he had to make the church a safe place for them to express their thoughts and emotions. Only this way, he thought, could he ease some pain. And save his church.

"Proud of his church's inclusiveness, and determined to avoid telling his congregation what to think, Berktold remains committed to keeping the dialogue open on the subject of gay rights within the church.

"Berktold isn't sure of Robinson's motives, but feels he can't judge him. He, too, has felt forbidden sexual stirrings."

"Berktold's strategy is to watch the national convention and see what happens there. In the meantime, he's not going to hurt people or divide his congregation. He doesn't want to deceive people about his beliefs to keep them in the pews - though keeping people in them is certainly a goal, and one he's managed to achieve so far."

"Berktold says he does want to be part of what he views as a dangerous and simplistic trend toward using agenda-laden "liberal" and "conservative" labels, especially in the pulpit. Both adults and children are better served, he believes, by learning to stick together through difficult debate. To him, change has already happened when the discussion begins. When God's people get up and walk."

He's instructed his assistant pastor Nick Parker and his deacon, the Rev. Nancy Muhlheim, to minister to everyone, no matter what their needs. Muhlheim had obliged, telling the faithful who assembled that first Sunday after Robinson's election that life in the parish would go on pretty much as it had for the past 150 years. "The continuity of the Episcopal denomination and its traditions does not lie in the hands of one person, event or social issue," she said. "There are intellectual, cultural and even religious barriers that stand in the way of believing. The barriers are both ancient and modern. Society constantly throws up new obstacles to our remaining faithful to the message sent by God."

Berktold doesn't claim to know whether sexually active homosexuals are committing sin; he sees it as a question of defining common cultural boundaries. To him, pedophiles are acting outside those boundaries, but homosexuals are not. In any case, he thinks it's not his place to judge them. Churches have made a business out of judging people, he says, and that seems controlling and wrong.

WHAT IS WRONG with the Rev. Berktold's approach? It is this.

First, there is the refusal to address sexual morality as an issue which Jesus, Paul and other NT writers addressed. To argue that Scripture is morally neutral on sexual behavior is a fallacy.

Secondly, not to take a stand is to take a stand. Silence usually means consent. It is a cowardly way out of a problem to say he won't take a stand and to keep dialogue open.

Thirdly, in the Episcopal Church we know what "dialogue" means; it means talking and talking and talking and then hearing the painful stories of a few aggrieved homosexuals, "I was born gay" until we all agree that they are right and anyone who disagrees with them is homophobic, uninclusive and just plain wrong.

Furthermore we now know that the church's pansexualists and their allies will never compromise; their goal is mandatory ordination of sodomites - and then repeat the cycle all over again with bisexuals. Talking and listening to stories is a "sham". The revisionists just want to wear the orthodox down and then move on to the next stage.

Fourthly: the phony notion of not wanting to be judgmental. The issue of judging raised by Jesus and others is not about judging persons but behaviors. (Though it should be noted that Jesus called the Pharisees a 'generation of vipers' - a decidedly judgmental statement). Now what parent doesn't tell their son or daughter of the inherent dangers of fornication and homosexual behavior - behaviors that can hurt (at a minimum) and possibly destroy life? One would be a fool to ignore such parental teaching. Furthermore we make judgments all day long: Don't steal, don't cheat on your income taxes, don't go near the water, don't eat this, don't eat that, it's bad for you. Our lives are filled with do's and don'ts - and we ignore them at our peril.

Fifthly, to argue that Jesus didn't condemn homoerotic behavior is plain silly. Jesus didn't address bestiality or speeding on highways, drunk driving, gambling or a host of other issues both addictive and non-addictive. His silence on this issue proves nothing. In that he affirmed marriage between a man and a woman as the only acceptable form of sexual behavior was enough for his hearers...it is so for us.

Sixthly, to say that "civil rights" and "gay rights" are on the same page is an insult to Blacks who have a legitimate complaint about discrimination. Said one Black leader: "It's not my fault I'm black. It's not your fault you're a woman, but when someone chooses to be homosexual, they're making a decision, so they don't need special protection."

"If you really want to get an emotional firestorm going, just compare civil rights to gay rights," said Lawrence Hanks, who specializes in African-American politics and social movements at Indiana University. "Many blacks resent gays riding on the back of the civil-rights movement."

One St. Mary's parishioner, Stephen Dorsey, a 64-year-old antique dealer and ex-Army intelligence officer endorsed the church's efforts to promote black clergy and other minorities in the 1960s. In the '70s, he supported the ordination of women. Today, he welcomes homosexuals in the pews - but not sexually active ones in the pulpits. You see Dorsey is smart enough to draw a distinction between race and gender issues and sexual orientation because of what the Bible says: "It's not a sin to be black or a woman, but it is a sin to be gay or lesbian and sexually active. I'm staying for now but the minute you have a gay priest in front of this church, I'm outta here," he told Berktold.

Seventh, Berktold is proud of his church's "inclusivity, tolerance and diversity."

Really. The Church has never, in 2,000 years, endorsed, "included" or "tolerated" sexual sin; it has always said it is wrong. Period. Confess, repent, get up and go on. The Anglican umbrella made "inclusive" distinctions between the Mass and Real Presence but it never said we would do away with Holy Communion altogether because it can't make up its mind whether it would take a more catholic or protestant view. Furthermore true diversity means a church should be color blind, race blind, age blind and gender blind. One of the great sins of American churchianity is that on Sunday mornings it is still largely race divided.

To include sin is to avoid amendment of life. To preach inclusion without transformation is to short circuit the gospel and deliver a truncated message that is non-salvific.

Eighth. Berktold said he doesn't want to judge Robinson's motives. Rubbish. It is not about Robinson's motives it is about his behavior. Not the same thing.

Ninth: Berktold says that he, too, has felt forbidden sexual stirrings.

Every red-blooded heterosexual male has felt "forbidden sexual stirrings." Try being away from your wife for any length of time. Every beautiful woman is a "sexual stirring". That's not the issue. It is what you DO about those forbidden stirrings. That is the issue. Berktold apparently can't tell the difference.

Tenth: Berktold says does not want to be part of what he views as a dangerous and simplistic trend toward using agenda-laden "liberal" and "conservative" labels, especially in the pulpit.

Okay, so drop the labels, how about dealing with what Scripture says about the issue and preaching it. Stop politicizing the issue and instead make it a biblical one. Is homosexuality good and right in the eyes of God? I know a few black preachers who would knock your socks off with a sermon title like that. Preach it brother.

BUT BERKTOLD is learning hard lessons. The pain at St. Mary's Episcopal Church is palpable over the issue. A tearful 75-year-old woman sits in his cluttered, book-filled office to tell him that. "This is not personal," she says, "but the Episcopal Church is no longer my church." "My church is leaving me," another elderly congregant tells someone on the staff.

Bingo. That's the truth, and Berktold will hear it over and over again whether he likes it or not. To embrace sexual sin is to repudiate the church's teaching on the subject, and older folk who have lived through the 60s sexual revolution and seen the havoc it did to them and now their children, know the truth. They can look Berktold in the eye and say, 'you will regret this, you will pay a price and it begins with me. I'm outta here.'

Lastly, Berktold is 57, he can retire in a few short years, but he will empty his church in the process because he won't speak up for the truth. He will collect a fat pension but leave empty pews to his successor. Now that's a legacy not worth boasting about. It might also get you a one way ticket to Hell, and that IS very inclusive.

END