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              <text>&lt;p class="MsoNormal"&gt;&lt;span style="font-size:10pt;font-family:Arial, 'sans-serif';"&gt;Anonymous Members of the Class of 2010&lt;/span&gt;&lt;/p&gt;
&lt;p&gt;&lt;/p&gt;
&lt;p class="MsoNormal" style="margin-top:6pt;"&gt;&lt;span style="font-size:10pt;font-family:Arial, 'sans-serif';"&gt;Candler School of Theology, Emory University&lt;/span&gt;&lt;/p&gt;
&lt;p&gt;&lt;/p&gt;
&lt;p class="MsoNormal" style="margin-top:6pt;"&gt;&lt;span style="font-size:10pt;font-family:Arial, 'sans-serif';"&gt;Atlanta, GA&lt;/span&gt;&lt;/p&gt;
&lt;p&gt;&lt;/p&gt;
&lt;p class="MsoNormal" style="margin-top:12pt;"&gt;&lt;span style="font-size:10pt;font-family:Arial, 'sans-serif';"&gt;This stole has been donated by the members of Sacred Worth at Candler School of Theology in honor of LGBT students who graduated in 2010 and who have been silenced in ministry because of their sexual orientation. We honor their gifts for ministry and pray for illumination for the leaders of their faith communities.&lt;/span&gt;&lt;/p&gt;
&lt;p&gt;&lt;/p&gt;</text>
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              <text>&lt;p&gt;&lt;strong&gt;ANONYMOUS MINISTER SERVING IN TEXAS&lt;/strong&gt;&lt;/p&gt;
&lt;p&gt;Dedicated at a service of worship at McCormick Theological Seminary&lt;br /&gt;Chicago, Illinois&lt;br /&gt;January 14, 1998&lt;/p&gt;</text>
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              <text>&lt;p&gt;In 1998, a small group of students at McCormick Seminary in Chicago helped make a stole for Ivan Perez, a Cuban exile who had been a pastor in the Presbyterian Reformed Church of Cuba before making his way to Chicago (read Ivan's story at stole #403).  Ivan's stole and three others were made from an old pair of light gray pants.  Ivan's stole was the only one that was named; the other three, including this one, are anonymous.  We were not given any other information about this individual.&lt;/p&gt;
&lt;p&gt;&lt;strong&gt;Martha Juillerat&lt;br /&gt;&lt;/strong&gt;Founder, Shower of Stoles Project&lt;br /&gt;2006&lt;/p&gt;</text>
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              <text>Anonymous Ordained Elder&#13;
&#13;
United Methodist Church&#13;
&#13;
I knew I was gay when I felt and answered God’s call to ordained ministry. For over thirty years of ministry and marriage I struggled with the tension of not being able to be genuine and accepted for who I am. I was silent when the church struggled with the homosexual issue, afraid I would become a casualty if I spoke up or out. Living in that tension finally broke me physically, mentally and spiritually. Suspected of being gay, I was placed on disability leave. At the next General Conference, the rules were changed and I became eligible for retirement, so I retired in my early 50’s. For now I still have my orders, but I am not welcome to serve. I am healing and learning that God loves me as a gay man, and I am still struggling with my call. I hope and pray that I live to see the day when the United Methodist Church truly has open hearts, open minds, and open doors.&#13;
&#13;
I donate a Lenten stole, purple, with part of John 3:16 on it, because I, we, are members of the world God loved and loves. This stole was made for me by a friend – the friend who offered me a home and family when the United Methodist Church was no longer either to me.</text>
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              <text>&lt;p&gt;THE CHURCH DOES NOT WANT ME&lt;/p&gt;
&lt;p&gt;Anonymous&lt;br /&gt;Michigan&lt;/p&gt;
&lt;p&gt;I am a Presbyterian college student.  I was one of the most active youth in my church; even with 1,300 members, everyone, including the pastors, knew me.  When I announced to my family and youth pastor at age 15 that I wanted to be a minister, I was received with congratulations and words of support.  At the time, I did not know that the PC(USA) was involved in institutional prejudice.  Now that I am aware, I unfortunately will never be ordained.  I am bisexual and I will not serve in silence.  I can not, in good conscience, lie to my church about who I am, nor do I believe it should be necessary.  It is for this last reason that I have remained a member of the PC(USA):  I have a responsibility to work for change.&lt;/p&gt;</text>
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              <text>&lt;p&gt;This anonymous student was instrumental in organizing a large stoles display and series of programs at the College of Wooster in 1998, in conjunction with Westminster Presbyterian Church, the college's "congregation in residence."  She found a place of welcome as an "out" bisexual woman at both Wooster and Westminster .  However, this welcome stopped with the Presbyterian denomination, and her call to the ministry remains unrealized.&lt;/p&gt;
&lt;p&gt;The College of Wooster was founded by Presbyterians, and although it it now fully independent the college maintains close ties to the denomination.  Wooster boasts a long commitment to progressive values; the first PhD in the college's history was awarded to a woman, Annie Irish, in 1882.  The college admitted its first Black students in the 1880's and has always maintained an internationally diverse student body.&lt;/p&gt;
&lt;p&gt;&lt;strong&gt;Martha Juillerat&lt;/strong&gt;&lt;br /&gt;Founder, Shower of Stoles Project&lt;br /&gt;2006&lt;/p&gt;</text>
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&lt;p&gt;The College of Wooster was founded by Presbyterians, and although it it now fully independent the college maintains close ties to the denomination.  Wooster boasts a long commitment to progressive values; the first PhD in the college's history was awarded to a woman, Annie Irish, in 1882.  The college admitted its first Black students in the 1880's and has always maintained an internationally diverse student body.&lt;/p&gt;
&lt;p&gt;This stole was one of the original 80 stoles that were on display on Sept. 16, 1995 when I set aside my ordination before Heartland Presbytery (see stole #1 for details). &lt;/p&gt;
&lt;p&gt;&lt;strong&gt;Martha Juillerat&lt;/strong&gt;&lt;br /&gt;Founder, Shower of Stoles Project&lt;br /&gt;2006&lt;/p&gt;</text>
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&lt;p&gt;&lt;strong&gt;Martha Juillerat&lt;/strong&gt;&lt;br /&gt;Founder, Shower of Stoles Project&lt;br /&gt;2006&lt;/p&gt;</text>
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              <text>&lt;p&gt;Behold, I am the handmaiden of the Lord&lt;/p&gt;
&lt;p&gt;for the singer &amp;amp; The Song&lt;/p&gt;
&lt;p&gt;for the dancer &amp;amp; The Dance&lt;/p&gt;
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              <text>&lt;p&gt;This was one of several stoles dedicated at McCormick Seminary in 1998.  It is from an anonymous lesbian student at McCormick.&lt;/p&gt;
&lt;p&gt;&lt;strong&gt;Martha Juillerat&lt;/strong&gt;&lt;br /&gt;Founder, Shower of Stoles Project&lt;br /&gt;2006&lt;/p&gt;</text>
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              <text>&lt;p&gt;Over the years I made a number of trips to McCormick Theological Seminary, my alma mater.  With a longstanding commitment to diversity, McCormick is the only historically Euro-centric seminary in the Presbyterian denomination in which Whites are now in the minority.  This commitment to diversity has made McCormick a relatively safe place for LGBT students over the years, but that same diverse student body -- with large numbers of Koreans, African-Americans, native Africans and Hispanics  from a wide range of countries and religious backgrounds -- has kept the conversation lively around LGBT issues.  Some students have used these opportunities to come out and tell their stories; others have found it more difficult to do so in such an intense and intimate environment.&lt;/p&gt;
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&lt;p&gt;&lt;strong&gt;Martha Juillerat&lt;/strong&gt;&lt;br /&gt;Founder, Shower of Stoles Project&lt;br /&gt;2006&lt;/p&gt;</text>
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              <text>&lt;p&gt;To my seminary friends who are serving in silence,  I love you. &lt;/p&gt;
&lt;p&gt;Peace,&lt;br /&gt;Marilyn Nash &lt;br /&gt;1998&lt;/p&gt;
&lt;p&gt;McCormick Seminary&lt;br /&gt;Chicago&lt;/p&gt;</text>
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              <text>&lt;p&gt;&lt;/p&gt;
&lt;p&gt;Over the years I made a number of trips to McCormick Theological Seminary, my alma mater.  With a longstanding commitment to diversity, McCormick is the only historically Euro-centric seminary in the Presbyterian denomination in which Whites are now in the minority.  This commitment to diversity has made McCormick a relatively safe place for LGBT students over the years, but that same diverse student body -- with large numbers of Koreans, African-Americans, native Africans and Hispanics  from a wide range of countries and religious backgrounds -- has kept the conversation lively around LGBT issues.  Some students have used these opportunities to come out and tell their stories; others have found it more difficult to do so in such an intense and intimate environment.&lt;/p&gt;
&lt;p&gt;In 1998, Marilyn Nash invited me to bring stole to McCormick for the service at which she would be preaching her Senior Sermon.  Marilyn, who was "out" and an active leader in the local LGBT movement, had experienced open hostility from a couple of students that year, and she felt it important to have both the public statement and the support of the stoles surrounding her.  She received this, along with overwhelming support of the seminary community itself.  The chapel was packed for her service, with students and faculty from all walks of life sitting on the floor or standing in every available foot of space and spilling out into the entryway. &lt;/p&gt;
&lt;p&gt;Marilyn was aware that she was further along in her personal journey than a few other LGBT students who remained closeted, and that she was able to provide a strong voice on their behalf.  These few students were able to acknowledge that they were grateful for this gift, and for Marilyn's strength and courage.  This stole is a part of that gift, as Marilyn gracefully honored her beloved friends who were "serving in silence."&lt;/p&gt;
&lt;p&gt;&lt;strong&gt;Martha Juillerat&lt;/strong&gt;&lt;br /&gt;Founder, Shower of Stoles Project&lt;br /&gt;2006&lt;/p&gt;</text>
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              <text>&lt;p&gt;&lt;strong&gt;False Wall Responsible for Many of Fire Deaths&lt;/strong&gt;&lt;/p&gt;
&lt;p&gt;New Orleans (UPI) Coroner Carl Rabin said today a false wall that hid windows from view in a French Quarter bar “certainly” was responsible for many of the 29 deaths in a flash fire that scorched the small lounge.&lt;/p&gt;
&lt;p&gt;The bar—the Upstairs Lounge—had burglar bars on at least one window and its fire escape did not reach the ground, according to state records. But fire fighters, who examined the lounge yesterday, said it was in compliance with the state fire code.&lt;/p&gt;
&lt;p&gt;Bodies of the 29 persons killed in the blaze Sunday were found on the opposite side of the room from the windows that may have had bars. The bodies were found on the side where a false-plywood wall hid windows that could have been used as an escape if they had been discovered sooner.&lt;/p&gt;
&lt;p&gt;The 21 persons who did escape kicked through the plywood and went through the windows. Fifteen of them were injured in the plunge to the ground, and the others stood on ledges or fire escapes until they were rescued by firemen.&lt;/p&gt;
&lt;p&gt;Authorities will were investigating the possibility of arson.&lt;/p&gt;
&lt;p&gt;Ten of the victims were members of the New Orleans chapter of the Metropolitan Community Church, a homosexual church with 47 chapters in the United States and London. A service for the 10 was held last night in St. George’s Episcopal Church. The Rev. Troy Perry of Los Angeles, founder of the churches, said in a sermon the fire was deliberately started.&lt;/p&gt;</text>
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Catholic&#13;
&#13;
When a Franciscan is invested into the Franciscan Order, he is girded with the Franciscan Cord. This is a white rope with three knots in it. The three knots symbolize the vows, or promises, a Franciscan makes of poverty, chastity, and obedience.&#13;
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I am a member of the Franciscan Order, and I am gay. Over the years I have become a superior in the Franciscan Order. Although I am out publicly, I am still in the closet to many members of the Franciscan Order. If they knew my orientation, I might be asked to resign, so I have served in silence.&#13;
&#13;
I do not desire to serve in silence, therefore I give this Franciscan cord (a symbol of who I am) to you as a sign of my conviction that God truly loves all humankind regardless of their sexual orientation.&#13;
&#13;
I am Anthony Effertz, S.F.O. I love God, God loves me, and I am gay.</text>
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&lt;p&gt;This stole is offered in memory of our beautiful "adopted" son, Anthony Hewitt, who died of AIDS in January 1990 at the age of 44.&lt;/p&gt;</text>
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              <text>&lt;p&gt;The Rev. Dr. George Edwards is Professor Emeritus of New Testament from Louisville Theological Seminary, where he taught for 27 years.  A tireless worker for social justice, George taught his students to integrate their faith and academic studies with action on behalf of those in need.  In 1984 he authored &lt;em&gt;Gay/Lesbian Liberation: A Biblical Perspective&lt;/em&gt;, which became a standard text in the field.  Louisville Seminary honored George and his wife, Jean for their long efforts for peace and social justice by establishing the Edwards Peacemaking Lectureship to support a visiting lecturer on campus and other related programs.&lt;/p&gt;
&lt;p&gt;As the stole states, Anthony Hewitt was a dear friend who had been "adopted" into the Edwards family.  His death was a huge loss for them.&lt;/p&gt;
&lt;p&gt;&lt;strong&gt;Martha Juillerat&lt;br /&gt;&lt;/strong&gt;Founder, Shower of Stoles Project&lt;br /&gt;2006&lt;/p&gt;</text>
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              <text>Anthony Petro (Ph.D., Religion, Princeton University) is an assistant professor at Boston University, in the Department of Religion and in the Women’s, Gender, &amp; Sexuality Studies Program. His teaching and research interests include religion and culture in the United States; religion, medicine, and public health; and gender and sexuality studies. His first book, After the Wrath of God: AIDS, Sexuality, and American Religion (Oxford, 2015), investigates the history of U.S. American religious responses to the AIDS crisis and their role in the promotion of a national moral discourse on sex. He has published essays on a number of topics, including histories of Catholic sexual abuse, critical disability studies and religion, and approaches to studying race, gender, and sexuality in North American religion.&#13;
&#13;
Petro is currently developing two projects that engage questions about religion and secularism, the cultural politics of morality, and religious formations of bodies in the modern U.S. The first examines the history of American Christian engagements with health and disability policy in the U.S. since the 1950s. It demonstrates how Christian leaders and activists have shaped cultural understandings of health and moral citizenship through debates about topics such as alcoholism, end of life care, disability rights, vaccination, abortion, and the war on drugs. His second project, “The Queer Arts of American Religion,” examines how a range of feminist and queer artists have engaged religious themes and rituals in their work since the 1960s. It explores how this archive of visual and performance art helps us to rethink key categories in the study of religion and in gender and sexuality studies.&#13;
&#13;
Before coming to BU, Petro served as an assistant professor / faculty fellow in NYU’s Program in Religious Studies. For the last five years, he has co-chaired an interdisciplinary seminar called “Global Perspectives on Religion and HIV/AIDS” for the American Academy of Religion.&#13;
&#13;
https://www.bu.edu/religion/people/faculty/bios/anthony-petro</text>
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              <text>&lt;p&gt;And the king will answer them…&lt;br /&gt;Truly I tell you, just as you did it to the least of these who are members of my family, you did it to me.  Matt. 25:40&lt;/p&gt;
&lt;p&gt;ARIS FOKAS&lt;/p&gt;</text>
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&lt;p&gt;Tabernacle United Church, United Church of Christ and Presbyterian union church located adjacent to the University of Pennsylvania campus, has a long history of activism, from its community organizing and support of a school for Black children in the mid-1800's to its more recent history of sanctuary in support of Central American refugees, peace activism, and outspoken advocacy on behalf of lesbian, gay, bisexual and transgender persons.  Tabernacle is both a More Light and Open and Affirming congregation, working for the full inclusion of LGBT people in the life and leadership of the church.&lt;/p&gt;
&lt;p&gt;&lt;strong&gt;Martha Juillerat&lt;/strong&gt;&lt;br /&gt;Founder, Shower of Stoles Project&lt;br /&gt;2006&lt;/p&gt;</text>
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&#13;
I give this stole in celebration of the life and ministry of my friend, Arlo. Arlo resigned his parish when the second draft of the sexuality paper was released from the ELCA. He is now working with an AIDS organization. Our congregation is trying to Call him as an associate pastor without his signing compliance papers, or in any other way promising to be celibate. We'll see.</text>
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              <text>God and the Homosexual&#13;
&#13;
To Moses, homosexuality was an "abomination." To St. Paul, it was a "dishonorable passion." Indeed, throughout the Bible, sexual deviation of any sort is condemned as unnatural, unmanly and ungodly. Even so, a group of Protestant ministers in San Francisco thinks the churches ought to drop their strictures against homosexuals and welcome them into the fellowship of the heterosexual faithful.&#13;
&#13;
Organized two years ago as the Council on Religion and the Homosexual, some 50 clergymen–plus leaders of four Bay Area homophile societies–are trying to overcome what CRH president Dr. Clarence A. Colwell of the United Church of Christ calls the Bible's "heterosexual bias." Colwell argues that if God accepts every human being as a person, regardless of sexual proclivity, the church can do no less. In fact, insists Methodist pastor Ted McIlvenna, 34-year-old founder of the CRH, clergymen working with the homophile community "have discovered that there isn't all that much difference between the way most of the hetero- and homo-sexuals live."&#13;
&#13;
Council clergymen have come to know every side of the homosexual world: from the dimly lit "gay" bars where the homosexual "queens" are pampered and protect by their male courts, to the married deviates who drive in from the suburbs at night for a casual affair. And, they have learned to feel for themselves something of the fear of exposure that haunts every homosexual. When, for example, a dozen ministers and their wives attended a large New Year's Day party given by homosexuals and lesbians to raise funds for the CRH, police greeted them with photographers who snapped pictures of everyone present. More recently, the ministers have tried to bring young male prostitutes into the church. Working with the Glide Foundation, a private Methodist philanthropy in San Francisco, they have even sponsored gay Coke dances where the boys can dance with each other to jukebox music.&#13;
&#13;
'Closet Queens': Not surprisingly, such efforts to bring homosexuals within the orbit of church life have drawn gasps of disapproval from less venturesome churchmen. Episcopal vicar Robert W. Cromey, for instance, has been severely criticized by members of the diocesan council of California for "overidentifying" with the homosexuals' problems. In turn, Cromey charges that some of sharpest critics "closet queens"–that is, homosexuals living ostensibly heterosexual lives who fear discovery. Cromey says, in fact, that all Bay Area schools would have to close down immediately if all homosexuals currently working in the school systems were discovered and–in keeping with state law–dismissed.&#13;
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Much of the council's efforts are aimed at gaining full civil rights for homosexuals, including state laws permitting voluntary sexual acts between adults in private. (Currently, only Illinois allows such sexual freedom.) Beyond that, Cromey and his colleagues believe the homosexual should be allowed to take his normal role in church functions–in the choir, the vestry, church schools, social-action committees and study groups. "Homosexuals want to be able to go into a church and be themselves," argues Phyllis Lyon, CRH vice president and former officer of the Daughters of Bilitis, a national organization for lesbians. "They don't want to feel that they'll have to leave if they drop their guard."&#13;
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'Pastoral Problem': Naturally, most Bay Area clergymen are rather guarded themselves about endorsing such goals. Thus far, the United Church of Christ is the only denomination to endorse the council officially, thought the Methodists are deeply involved through the Glide Urban Center. A few Lutherans and Baptists are council members, and later this month Cromey and other Episcopalians will ask officials of the California diocese to recognize the CRH as an "official arm of the church."&#13;
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But even among CRH advocates, there is disagreement as to how far the church should go in accepting homosexuals. Episcopal Bishop C. Kilmer Myers of California, for instance, supports CRH efforts to free homosexuals from police harassment and oppressive laws but he does not feel that they can maintain healthy relationships like heterosexuals. For the church, Myers believes, "homosexuality is essentially a pastoral problem dealing with brokenness in humanity the same as many other moral maladies."&#13;
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But the aggressive Cromey, father of three children, wants to take the church beyond conventional moral judgments. "The sex act," he argues, "is morally neutral. I also believe that two people of the same sex can express love and deepen that love by sexual intercourse." Furthermore, he concludes, in a statement that would surely redden the face of St. Paul, "I say that if two people of the same sex have a loving, responsible relationship with each other, they have an obligation to express that love in whatever way they deem appropriate."&#13;
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Talking Back&#13;
The Roman Catholic Church in France, known for centuries as the Vatican's "eldest daughter," doesn't hesitate to talk back to the mother church. Typical of this often maverick behavior of the French hierarchy was a spirited letter to Rome last week criticizing Vatican heresy-hunters.&#13;
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The bishops' 4,000-word missive was written in reply to a query last summer from ultraconservative Alfredo Cardinal Ottaviani in which the Vatican's theological watchdog warned of "urgent doctrinal problems" affecting the church (Newsweek, Sept. 19, 1966). Ottaviani specifically listed ten points of doctrine, ranging from the dual nature of Christ to the inspiration of the Bible, and invited the world's bishops to examine–and presumably condemn–contemporary efforts to reinterpret them.&#13;
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Instead, the French bishops refused to discuss Ottaviani's list of "audacious opinions" and warned the Italian prelate against using church authority to repress theological speculation or paralyze research. On the contrary, they argued, the extraordinary evolution, of contemporary life and thought has necessarily elicited "adventurous responses" from theologians which the hierarchy should try to remedy, not condemn.</text>
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