41 20 2502 https://exhibits.lgbtran.org/files/original/05911c27dcd0bdbdf19d466c392e7e8e.png 4313f7998c6b03e46194ad43a759af8f Still Image A static visual representation. Examples include paintings, drawings, graphic designs, plans and maps. Recommended best practice is to assign the type Text to images of textual materials. Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Harold L. Call Biography Description An account of the resource <a href="https://www.lgbtqreligiousarchives.org/profiles/hal-call">LGBT Religious Archives Network Pioneer Profile</a> https://exhibits.lgbtran.org/files/original/e15349e84644035b54b8974a5c9c2b9b.png 808ac3720bfe0d369f49591b83c74199 Still Image A static visual representation. Examples include paintings, drawings, graphic designs, plans and maps. Recommended best practice is to assign the type Text to images of textual materials. Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Donald Stewart Lucas Biography Description An account of the resource <a href="https://www.lgbtqreligiousarchives.org/profiles/donald-stewart-lucas">LGBT Religious Archives Network Pioneer Profile</a> https://exhibits.lgbtran.org/files/original/47410652da27bff1139d8dafc5065e19.png 3288e6a33db120a86b62779a43ae7909 Still Image A static visual representation. Examples include paintings, drawings, graphic designs, plans and maps. Recommended best practice is to assign the type Text to images of textual materials. Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Phyllis Lyon & Del Martin Biographies Description An account of the resource <a href="https://www.lgbtqreligiousarchives.org/profiles/del-martin-phyllis-lyon">LGBT Religious Archives Network Pioneer Profile</a>. Photo by permission of Kay Tobin Lahusen; in Lyon-Martin home, 1971. https://exhibits.lgbtran.org/files/original/b15d2fd4cdc73d5bdca6546dfb81e181.pdf 19510d57569ca98bd50f64bbef18f9e8 Text A resource consisting primarily of words for reading. Examples include books, letters, dissertations, poems, newspapers, articles, archives of mailing lists. Note that facsimiles or images of texts are still of the genre Text. Text Any textual data included in the document Page 1: "Memoir of My Intern Year (1966-1967) as the Minister of Young Adults at theGlide Memorial Methodist Church by Dr. Larry Mamiya, Professor of Religion and Africana Studies at Vassar College I first learned of the Glide Fellows Program in 1965 from Neale Secor, a former lawyer who was studying for his Bachelor of Divinity degree (later changed to a Master of Divinity) at the Union Theological Seminary in New York City, where I was also a student. Neale was the first Glide Fellow and did his intern year as the first Minister to Young Adults at the Glide Memorial Methodist Church in San Francisco. He told me that Glide was composed of three institutional entities—the Glide Memorial Methodist Church, the Glide Urban Center, and the Glide Foundation. His work with young adults, both gay and straight, involved holding an open house during week nights in his family’s apartment, where both gay and straight young adults from the church could gather and socialize. He was married with two children. He also helped out with the work of all three Glide entities in the Tenderloin area surrounding the church. In 1964 Glide had become the first Christian church to establish the Council on Religion and the Homosexual. The Rev. Ted McIIvenna of Glide helped to establish the Council. By doing so, Glide had become a maverick in the United Methodist Church and Christian circles since the Methodists and most Christian denominations still do not approve of homosexuality nor gay marriages. Glide was able to maintain its independent stance and cutting edge, progressive urban ministries largely due to the financial independence the church had from its endowment in the Glide Foundation. Lizzie Glide, whose family’s fortune derived from California oil and cattle, was also a devout Methodist. She saw that the downtown area of the Tenderloin had no church, so she established her own and endowed it with funds coming from the profits of the Californian Hotel nearby. A team of Methodist clergy established in the early 1960’s both the Urban Center and the Foundation as appendages to the church. The Civil Rights movement had triggered a host of bold experimental ministries and Glide saw itself at the forefront of this movement. I was in my second year at Union and was trained as a community organizer, doing rent strikes, welfare mediation, and general problem solving, from the base of a black church in upper East Harlem called the Triangle. Instead of teaching Sunday school which most seminarians do for their field work, two black women from the church and I were trained to run a problem solving clinic. A former Marine captain, lawyer, and associate minister George Fuller taught me how to organize using the methods and principles of Saul Alinksy, which focused on using nonviolent protest and conflict to bring about social change. This background of working as a community organizer in Harlem worked to my advantage when I applied and was accepted to become one of three Glide Fellows. Rich, a Union classmate, was placed in a suburban arts church, Barry from Canada went to Mendocino to work with Caesar Chavez and the farm workers, while I became the Minister to Young Adults at Glide itself. However, before going to Glide, I spent the months from May to July of 1966 as a civil rights organizer in the rural areas, sponsored by the Student Interracial Ministry and the Student Nonviolent Coordinating Committee, in the Southwest Georgia Project headed by the Rev. Charles Sherrod (see my memoir (“SIM, SNCC and the Southwest Georgia Project”) in the online Civil Rights Movement Veterans archives: www.crmvets.org)." Page 2: "That summer in Southwest Georgia was an extremely violent one since I saw more blood spilled at that time than for the rest of my life. I left Southwest Georgia into participate in my sister’s wedding in Hawaii. After spending a week in Hawaii, I headed for San Francisco. A Union classmate David Mann introduced me to the Rev. Fred Bird and his wife Ann. Fred, a graduate of the Harvard Divinity School, pastored a church in Chinatown and I stayed in their apartment for a week until I found a place of my own. I also bought a used car from David, a British made Sunbeam sports convertible, for $600. As the new Minister to Young Adults at Glide, I asked around about where many young adults were living and hanging out in the city. The answer was an area where two streets crossed, Haight and Ashbury. So I found an apartment on Parnassus Street below the U.C. Medical Center and on the outskirts of the Haight-Ashbury district. Little did I know that that little community would explode in 1967 with over a million young people coming through and become the center of a burgeoning youth counterculture. As a community organizer, I knew that I had to hang out a while to find out what’s going on and what the important needs were in the neighborhood. In the beginning I did that in the Tenderloin district surrounding Glide church with members of Vanguard who were meeting at the church. I spent three to four nights a week from 10 p.m. to about 3 or 4 a.m. talking to the young street hustlers (male and female prostitutes, transvestites, and transsexuals) on the street corners or in coffee shops. Vanguard was the first group of largely gay young people in the nation organized by Adrian Ravarour (later the Rev. Dr. Ravarour). He would always be introduced at Vanguard events as the “founder.” At that time, I did not know about the background of Adrian’s founding philosophy, which included Mohandas Gandhi and the Rev. Dr. Martin Luther King, Jr. among others. But it certainly was in harmony with my own views about the role of nonviolence in social change movements. In retrospect, Vanguard can be seen as the spearhead of a nonviolent social change movement of young gay people, the first in the nation dedicated to bringing about social justice and equal rights. Vanguard was established three years before the famous Stonewall incident in New York City, which is often viewed as the beginning of the gay rights movement. By watching the police harass the young people on the streets or in the coffee shops I quickly discovered that there was a great need for a “safe space,” where they could be themselves, have fun, enjoy music and dancing, and be safe from the cops. So I arranged for members of Vanguard to use the large basement area of Glide as social hall for dances on Friday and Saturday evenings from 10 p.m. to 2 a.m. The dances were a great success with anywhere from 100 to 300 people attending. It also made Glide the first church in the country to sponsor gay dances. Many of the members were great dancers and I enjoyed watching them. But most of my time during the dances was spent at the front admissions desk with several Vanguard members because there were always nosy cops or fire marshals coming around wanting to inspect the place. I also knew that their main motive was to shut down the dances if they could. So I always carried a snap on clerical collar in the pocket of my sports jacket. From my experience on the streets, I knew that many of the police and firemen were Irish-Catholics and they had a certain respect for a collar. Whenever I met them with my collar on, they always addressed me as “Father.” That respect helped me to succeed in never letting them in. As an organizer, one uses whatever leverage you have with the authorities. Since Glide church had no youth group of its own, I sort of viewed Vanguard as the church’s youth group. The age range of Vanguard members were from 11 to 35 years old with the majority in their late teens and early twenties. Most of them had run away from or left their homes because of abuse, parental neglect, or not getting along with their parents. Many had been living on the streets, selling their bodies. Drug use was also prevalent. The harsh realities of the lives of Vanguard members shouldn’t be romanticized. These young people were among the most neglected sectors in American society." Page 3: "However, the Vanguard organization did exist to make life better for everyone. Besides the dances, whichwent on successfully from mid-September until the end of December, I also got an office space for Vanguard to use since the office next to mine was unoccupied. J.P. Maurat, the President of Vanguard and some other Vanguard officers and members used the office everyday. The Glide Urban Center was instrumental in getting the Tenderloin declared as one of the poverty areas of the city. Each poverty area had to develop an umbrella community organization, made up of local organizations in the area. This was Alinsky’s “organization of organizations” model of community organizing. Each local organization sent two representatives to the poverty council meetings. Mark Forrester, who was gay, was the community organizer for the Tenderloin. He prevailed upon Vanguard to send two representatives and they did. One of the goals of obtaining the War on Poverty funds was to establish a hospitality center, a safe space, for the youth of the Tenderloin. This goal was why the Vanguard organization as representatives of these youth was critical to obtaining the funds. I gave my home phone number to members of Vanguard and said if you need help, call me. I was called several times between 3 to 4 a.m. and the person said I got arrested, please come and bail me out. My reply was to hang on until 9 a.m. and I will see the bail bondsman. The bail was usually set at $500 so I used the $600 bill of sale for my Sunbeam convertible as the collateral for the bail. I was extremely fortunate that the young people I bailed out showed up at their court dates. Otherwise I would have lost my wheels needed to get around the hills of San Francisco. I trusted the members of Vanguard and they trusted me. In November and December of 1966, a dispute arose between J.P. Maurat and the clergy of the Glide Church, Urban Center and Foundation. Since J.P. was using an office space at Glide and showed up every weekday, he felt that the church should put him on its staff and pay him a salary. However, it was not the church’s policy to pay salaries to officers of affiliated organizations. Glide had many affiliations and Vanguard was only one of them. Apparently, the situation became quite ugly. The clergy who ranked above me were directly involved in the meetings: the Rev. Cecil Williams, the new preaching minister and Pastor, the Rev. Vaughn Smith, Associate Pastor, and the Rev. Louis Durham, head of the Glide Foundation. J.P. Maurat decided that Vanguard should cut its ties to Glide and they left in early January 1967. Mark Forrester, the poverty council organizer, also said that the group could not use the name Vanguard because that name had been used in government contracts for funds that would be directed to the youth of the Tenderloin. If the Vanguard representatives to the council quit, then other young people would be appointed in their place. Thus, J.P.’s dispute with Glide led to the loss of an office space for Vanguard, the social dances on Friday and Saturday nights, the loss of representation on the poverty council and the loss of their own safe space in the Hospitality Center that was created a year later. One person’s ego led to a lot of losses for Vanguard. Racial Rebellions Racial rebellions (called “race riot” by the media) in the 1960’s began with the Harlem rebellion in the summer of 1964. It was followed by the rebellion in Watts in 1965 and many others after that. The really large rebellions were in Detroit and Newark in 1967. My background as a community organizer and as a civil rights worker led the Rev. Cecil Williams to have me accompany him whenever he was called to intervene in the racial rebellions in the Bayview-Hunter’s Point, Oakland, and the Fillmore district of San Francisco. On September 27, 1966 a police officer shot and killed 16 year old Matthew Johnson and three days of black rage erupted. While Cecil dealt with the police, I went with those who were rebelling on the streets. It was at Hunter’s Point that I learned how to" Page 4: "survive in street rebellions. The lesson was to never stand in the front row of protestors because if the police shoot with deadly force then it is the front row that is injured or killed. I learned to stay on the side of the crowd but to move whenever the crowd moves. Not being white also helped. One black protestor looked at me and said, “Are you white?” I said, “No, do I look white?” And we moved on. (other sections will include The Artists Liberation Front and the Invisible Circus, a 72 Happening at Glide, the funeral of Chocolate George of the Hells Angels, Glide’s involvement in the Haight-Ashbury Hippie Community: the establishment of the Black People’s Free Store, the Diggers Thursday night dinners at Glide, and the establishment of the Haight-Ashbury Medical Clinic, Huckleberry’s for Runaways, crash pads, and free concerts in the Panhandle of Golden Gate Park. )" Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Memoir of My Intern Year (1966-1967), by Dr. Larry Mamiya Description An account of the resource Memoir of My Intern Year (1966-1967) as the Minister of Young Adults at the Glide Memorial Methodist Church, by Dr. Larry Mamiya, Professor of Religion and Africana Studies at Vassar College https://exhibits.lgbtran.org/files/original/2cac46ae6abc50506337893c0e6665d4.pdf 31f1ae945c9d67ad24767b7544c59211 Text A resource consisting primarily of words for reading. Examples include books, letters, dissertations, poems, newspapers, articles, archives of mailing lists. Note that facsimiles or images of texts are still of the genre Text. Text Any textual data included in the document Page 1: "INNER CITY METHODIST CHURCHES Calendar of the Week SUNDAY, JANUARY 17 Glide Memorial Methodist Church 9:30 a.m. Church School with classes for all ages Nursery and Adult Classes - Street Floor Kindergarten through Junior Hi - 2nd Floor Choir Rehearsal in the Game Room 11;00 a.m. Morning Worship 12:00 a.m. Coffee Fellowship in the Fellowship Hall 7:30 p.m. Vesper Service in the Sanctuary First Methodist Church 9:45 a.m. Morning Worship Nursery, Kindergarten and Primary Study 10:45 a.m. Coffee Fellowship 11:00 a.m. Junior through Adults Study Classes Choir Rehearsal MONDAY, JANUARY 18 8:30 a.m. Morning Worship at Glide TUESDAY, JANUARY 19 12:00 a.m. Harris Circles will meet in Asbury Room. Bring sandwiches, Maud Bessy is the Hostess WEDNESDAY, JANUARY 20 10:00 a.m. Bible Study & Prayer Group - Jr. Rm. Glide 10:00 a.m. W.S.C.S. Quilting Group - First Church 12:00 Noon Inter-City Methodist Men's Lunch Rev. John V. Moore, speaker THURSDAY, JANUARY 21 10:30 a.m. Senior Citizens meet. Dr. Noronhaspeaking. Lunch at 12:00 - Lrogram to follow - Glide 7:30 p.m. Membership Class - Clide SATURDAY, JANUARY 22 12:15 - Organ Recital Sanctuary at Glide 9:30 a.m. Choir Rehearsal at First Church ABOUT THE COVER: With the exception of the cross, the fish is credited with being the oldest symbol in Christendom. The Greek word for fish is IXOUS (pronounced ikthus). The early Christians turned it into an acrostic that worked out as follows: I - IHSUS (Pronounced Yasoos) Jesus X - XPISTOS ( Kristos) Christ 0 - OEOS ( Thee-os) God('s) U - UIOS ( Wee-os) Son S - SOTR ( So-tare) Savior This was used as a code to identify Christians during the time of the Roman persecutions. However, instead of saying the Greek word, they usually drew a simple fish. Today it reminds us always of the words of Christ, "Blessed are they who are persecuted for righteousness' sake, for theirs is the Kingdom of Heaven." CPH - LITHO IN U.S.A DESIGNED BY SACRED DESIGN ASSOCIATES NO. 84-105" Page 2: "FIRST METHODiST CHURCH Clay and Larkin GUDE MEMORIAL METHODIST CHURCH Taylor and Ellis January 17, 1965 THE CHURCH AT WORSHIP Second Sunday After Epiphany 11:00 A.M. "We gather today to worship God. Enter quietly for others are In prayer. Speak first to God silently, and later in unison. Listen and meditate. Following the service speak to those who are near you. Prelude O World of Transgressions *Processional Hymn "Sing Praise To God" *Collect (Unison) Haney No. 355 Father of lights and giver of all good, we praise thee that thou cal lest us to share as thine own sons and daughters the life of freedom, truth and love. Grant, we pray thee, that in purity of heart we may receive and manifest the blessings of thy light and life; through Jesus Christ our Lord. Amen. *Choral Introit * * * * * Prayer Of Confession (Unison) Forgive us that so little of thy love hath reached others through us, and that we have borne so seldom wrongs and sufferings that were  not our own. Forgive us wherein we have made it hard for them to live with us, and wherein we have been thoughtless in our judgements, hasty in condemnation, grudging in forgiveness. Amen. Prayer For Pardon The Lord's Prayer The Epistle The Gospel The Anthem * * * * * * * * * * Love Divine (Welsh) Welcome and Registration Romans 4: 13-25 Matthew 28: 16-20 Prichard Prayer Hymn "Prayer Is Sincere Desi re" No, 303 Prayer Of Intercession Invitation To Share Offertory * * * * * *Hymn of Dedication (Unison) All things come of Thee, O Lord And of Thine own have we given Thee. Amen. Sermon "Church, Community And Homosexuality'' John V. Moore Invitation To Discipleship *Recessional Hymn Benedict ion Postlude ''O Brother Man 11 Transcription ('Miles' Lane') No. 466 Whitney **The Congregation will please stand. ****Ushers wiII seat those who have been detained A nursery is provided during the service. Ushers will direct you. WELCOME AND COFFEE HOUR We welcome you as you join us in worshiping God . We invite you to talk with others after the close of the service. Stop for coffee and conversation in the Fellowship Hall downstairs. DISCUSSION All who would like to discuss the subject of the sermon are invited to come to the front of the church following the Postlude. NEXT SUNDAY Mr. Moore will preach the last sermon in this series. He will be dealing with the ethics of sex . EVENING WORSHIP Laird Sutton will be preaching at the 7:30 evening service. ''God's Unifying Activity" ADVENTURES IN CHRISTIAN GROWTH There is still room for additional adults in Art In Action, and The Church And The New Nations, and for children in the Creative Gestures and Sound groups. Come for supper at 5:00 o'clock, the groups at 6:00 p .. m., and worship at 7:30 p.m. The flowers at the Altar this morning are from Ruth Norton in memory of her husband, John Norton. STAFF OF INNER-CITY METHODIST CHURCHES Donald H. Tippett, Bishop Richard Judd, Organist-Director D. Clifford Crummey, District Supt. Elsie McNee, Secretary John V. Moore Pastor Dorothy Smith, Assistant Everett Swedenburg, Associate Pastor Winslow Wheeler, Lay Leader Laird Sutton, Associate Pastor Neale Secor, Young Adult Director Perry Glover, Custodian" Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Glide Worship Program for First Sermon in Homosexuality Series by Rev. John Moore Description An account of the resource Worship bulletin of Glide Memorial Methodist Church, January 18, 1965. Donald S. Lucas Papers. Source A related resource from which the described resource is derived Repository: <a href="http://www.glbthistory.org" target="_blank" rel="noopener">GLBT Historical Society</a> https://exhibits.lgbtran.org/files/original/dffc518ce12266f3fe6f2485be5ea62b.pdf 88221073b648695343c6cb510f6168be Text A resource consisting primarily of words for reading. Examples include books, letters, dissertations, poems, newspapers, articles, archives of mailing lists. Note that facsimiles or images of texts are still of the genre Text. Text Any textual data included in the document A Spirited Seminar on Homosexual Integration PAGE 3 Monday, Jan. 18, 1965 San Francisco Chronicle By Donovan Bess A prominent Methodist pastor, the Rev. John V. More, made an appeal to heterosexual men and women yesterday to devote some of their spare time to "a dialogue" with overt homosexuals and lesbians. The appeal was made during a spirited seminar in the Glide Memorial Church following a sermon by the Rev. Mr. Moore on the need to integrate homosexuals into the community. Nearly 150 men and women remained after the service and spent an hour wrestling with such questions as (1) What is normal in bed? and (2) When is a seduction antisocial? The pioneering pastor won an ovation from the group—many of whom are homosexuals. Furor One woman created a furor when she declared: "I'm heterosexual, but I have many homosexual friends. Why do they defend an act that is not considered normal?" Evander Smith, an attorney, leapt to his feet and told the woman he was going to buy her a copy of "A Quaker View on Sex." "This will be an education," he told her. "...You will find that homosexuality exists in every form of animal life. It just so happens that whales have the highest form of homosexual conduct of any." Chided The Rev. Mr. Moore was chided by some men present for depicting homosexual seduction as a special danger because some young persons "might go one way or the other"—and could be railroaded out of heterosexuality. "Sometimes," said one man, "the younger person does the seducing." Smith said "gay" people were particularly averse to child-molesting of any kind. The pastor received another ovation for his initiative in opening his church to such discussions. He expressed hopes that those present would participate in the Council on Religion and the Homosexual, which was established recently by ministers of four Protestant denominations. Homosexuals, he said, "have got to fight to be a human being," in the same way women fought for the vote, and Negroes now seek equal opportunity. "I want to encourage you," he declared, "to move into larger community matters where you will be absorbed by issues other than 'the homosexual in society.'" To help carry this out, he proposed projects that would involve heterosexual "laymen who are comfortable enough in their own sexuality to do this." Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Report of Second Sermon in Series by Rev. John Moore Description An account of the resource San Francisco Chronicle, January 19, 1965, page 3. Source A related resource from which the described resource is derived Repository: <a href="http://sfpl.org/librarylocations/sfhistory/sfhistory.htm" target="_blank" rel="noopener">San Francisco Public Library</a> https://exhibits.lgbtran.org/files/original/a0f6a94a12a676f558fccf6a3d555e86.pdf 1e6b1e98ceaa2d1b95293c1b610eb1e7 Text A resource consisting primarily of words for reading. Examples include books, letters, dissertations, poems, newspapers, articles, archives of mailing lists. Note that facsimiles or images of texts are still of the genre Text. Text Any textual data included in the document When Sex Becomes Impersonal By Donovan Bess The Rev. John V. Moore used his downtown Methodist pulpit yesterday to make a case against "the automation of sex" in America. He charged that sexual union frequently amounts to "IBM computers passing in the dark"—and is "as superficial as buying a sandwich at an automat." "The teachings of Jesus", he told his crowded church, "are against any such misuse of sexuality." The Rev. Mr. Moore's outspoken sermon was the first in a series of three he will give at the Glide Memorial Church in the Tenderloin. "The greatest sexual problem of our day," he said, "is the alienation of sex from See Page 14. Col 3" Page 2: "Sermon: The Worst Sex Danger From Page 1 persons" — as evidenced in talk about "having sex." Those two words, the pastor declared, imply that "the persons involved are so unimportant as to be not worth mentioning." "Men can 'have sex' in the dilapidated ward of a mental hospital, or with a beast. Incest is 'having sex'." He said the populat way of viewing sexuality today is in terms of the Kinsey studies, which tabulated and analyzed "sexual outlets." Personal He said there was evidence that sex in America is becoming less and less personal. "It is possible to intimate, while at the same time being almost wholly impersonal," he said. "For example, partners in some sexual acts never even see each other." "I'm not being entirely facetious when I suggest that it may not be long before prostitution is automated." The Rev. Mr. Moore challenged statements by Simone de Beauvoir, a French intellectual, that Lesbianism is a rejection by women of their being used as sexual objects by men. Marriage In marriage, he said, "I cannot agree that this must invariably be the relationship. "Furthermore, I'm sure that in every man-woman relationship, the man is sometimes the object; nor are Lesbians free from the danger of relating to other Lesbians as though they were objects." In citing misuses of sexuality, he said, "the boy or man who is most promiscuous very likely is driven by the fear that he is not really a man" and "must prove his masculinity to himself." Lives In conclusion, the clergyman declared: "Jesus said that He came that we might live rich, full lives. Denial of our sexuality, alienation of our sexuality, repression of our sexuality all stand in the way of the full life. "We will experience the kind of life which Jesus helped man find only when our sexuality, as every dimension of our lives, is fused with love — the kind of love we see in His life.... "Persons, societies and atoms depend for their existence upon power greater than the forces which would pull them apart. Love, being loved and loving is the power which binds persons together, making them and their relationships whole." Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Report of First Sermon of 3-Part Series by Rev. John Moore Description An account of the resource San Francisco Chronicle, January 11, 1965, pages 1 & 14. Source A related resource from which the described resource is derived Repository: <a href="http://sfpl.org/librarylocations/sfhistory/sfhistory.htm" target="_blank" rel="noopener">San Francisco Public Library</a> https://exhibits.lgbtran.org/files/original/ef9c902640630d2fa2172f7908021240.pdf 1175759423d6ef834fb8dd14fa978c87 Text A resource consisting primarily of words for reading. Examples include books, letters, dissertations, poems, newspapers, articles, archives of mailing lists. Note that facsimiles or images of texts are still of the genre Text. Text Any textual data included in the document Page 1: "Glide" Page 2: "GLIDE IS A TRUST AGREEMENT. Farsighted Lizzie Glide established Glide Foundation in 1929 to serve the people of San Francisco - especially in the Tenderloin. The trust agreement provides for "an evangelistic center at the corner of Taylor and Ellis" the name of which would include "Glide Memorial" and "Church." Prior to 1962, Glide Memorial Methodist Church fulfilled this trust requirement. That year Glide Urban Center was established as the second part of the Glide Foundation program. Soon thereafter new organizations related to Glide Urban Center joined the Methodist congregation in operating out of the Glide building at Taylor and Ellis. New groups which gather at Glide include Citizens Alert which deals with police harassment and brutality, Intersection which is a meeting of artists and churchmen, and The Council on Religion and the Homosexual. Glide's trust agreement also requires Glide "to train Christian workers." One of Glide's most effective training enterprises is its intern program. Each year from five to ten laymen and seminarians train for innovative ministries. Another purpose of Glide, as stated in the trust, is "to forward Protestant Christianity in the city." While the income from the Glide trust provides the basic income for Glide's budget, contributions from members and friends provide Glide with the financial latitude needed to free a staff for service to urban people and for new forms of ministries to new "congregations." Contributions by Glide's members also support the worldwide mission program of The Methodist Church." Page 3: A photograph of a person in small heeled shin high boots walking past the corner of a building with the text, "Glide Memorial Evangelistic Center - A House of Prayer For All People - AD 1930" inscribed in a slab of the stone. Page 4: "GLIDE IS A STAFF-AND A SMALL ARMY. Glide's trustees have chosen to employ a staff to formulate and administer program. The staff, headed by Lewis Durham, includes Donald Kuhn, Ted McIlvenna, Ed Peet, Lloyd Wake and Cecil Williams. Each has unusual educational credits and diverse experiences. Members of Glide's staff have succeeded in identifying themselves with all sorts of minority groups and grass-roots urban populations - and from time to time have succeeded in helping overlooked people to participate in determining the directions the city will move. As a result, many people - including both church-goers and non-church-goers-identify with Glide, ask for help, offer to help, and become an integral part of the mysterious entity everyone finds easy to call simply, "Glide." Consequently the Glide staff regularly hears about people who have "represented Glide" in ways not specifically preferred by either Glide's trustees or staff. Everywhere a person turns in San Francisco, there is someone present from Glide. The small army sometimes openly says it belongs to Glide. But often, without mentioning Glide, it quietly works to attain justice, freedom and reconciliation in one of the most bureaucratically entangled cities in the Western World. While Glide Memorial Methodist Church has only 300 members, Glide has thousands of important supporters-the unnamed people who make San Francisco a great place to live-because they live here." Page 5: A photograph of four individuals talking to one another at a long table. Two men facing the viewer are wearing suits. Two other individuals have their backs facing the viewer and have short cropped hair. Page 6: "GLIDE IS A MYSTIQUE. Ask anyone from Glide to explain what Glide is and he or she will smile in silence before trying. Glide is many things to many people. In the middle of the San Francisco race riots of 1966, Glide was inside the riot area working with rioters and outside the riot helping news media know where to obtain the latest news and also interpreting the action to "the city fathers." In the puzzling Haight-Ashbury scene, Glide championed the "love generation" with police, park and health departments;" To the right of the above text is a photograph that features a small group of people outside by a mid-sized wall surrounding a large pot of spaghetti. Page 7: "Ted Mcllvenna dishes food with the Haight-Ashbury Diggers for anyone who wants lunch in front of San Francisco's City Hall." [Description for photo on page 6] "opened its facilities for multi-media happenings and for free dinners on Thursday nights. Everywhere you turn Glide seems to be there, identifying with creative change. Its strategies and tactics vary from situation to situation but it is there. Also Glide seems always beyond comprehension because it changes so often and so much. Glide's trustees and staff members read their newspapers each morning with eager anticipation to find out what Glide has done. Each knows that behind at least one headline Glide is at work. For instance, Glide intern Ed Hansen and his associates broke into headlines to announce a large number of pill-heads and prostitutes - male and female - who gathered in the Tenderloin. This entire new sub-culture came as a surprise to many connected with Glide. Before long Glide was sponsoring Sunday evening meetings at Chuckers, an infamous hang-out nearby, and was providing a room for dances for the youth. All of this is accepted now. The Chuckers meetings have ended and the dances are no longer housed at Glide. Hundreds of similar stories of newsworthy breakthroughs could be listed." Page 8: "GLIDE IS A STATEMENT OF FAITH. In a thousand ways, Glide says the city belongs to God-and all who dwell therein. God is at work in the events of the city - and God speaks to the city's people through those events. Glide is the church of Jesus Christ. The identification is clear. The work of Glide is to claim the city for Christ-in the many languages of the city. Glide, firmly rooted on the Bible and church history, continues the ministries of the church; struggles with the meaning of the church-congregation and membership; offers the sacraments; and works in most of the processes of city life- public education, the arts, economic development, housing, the poverty program, and mental health. Worshippers from the many Glide related congregations as well as international visitors gather each Sunday for worship which is a mixture of the contemporary and the traditional. Memorable Sundays have featured community organizer Saul Alinsky as preacher, the John Handy jazz ensemble, a local folk-rock group, and local dance troops. Usually the preacher is Glide's own A. Cecil Williams." Page 9: A photograph of a Black man in a suit and glasses being interviewed by two white men in suits in front of a camera in the foreground and a crowd of people in the background. Page 10: The Wall Street Journal. Monday, March 13, 1967 Vol. LXXVI. No. 49 Tenderloin Ministry: A 'Secularized' Church Pursues Its Mission In Unorthodox Causes: San Francisco Homosexuals Helped by Glide Methodist; Some Members Unhappy - Is Big City God's Creation? By: Howard Merry, Staff Reporter of The Wall Street Journal "SAN FRANCISCO — The church holds "soul jigs''-rock 'n' roll concerts-in its sanctuary. It sponsors a retreat for clergymen and homosexuals, a dance for male prostitutes. It hands out $1,000 to hire Negro gang leaders as "peace monitors" to help quell a race riot. "We have to come to grips with the world the way it is," says the Rev. Cecil Williams, one of the church's ministers. Another, the Rev. Lewis Durham, adds: "If we hide, deny, or refuse to engage and be reborn into this new kind of world, then in fact we refuse I to participate in God's work." The church is San Francisco's Glide Memorial Methodist. Once it was a bulwark of conservative, Southern-based Protestantism. Now it is in the vanguard of an often controversial movement to bridge the wide gap between respectable, church-going society and the rootless, sometimes angry folks who popu-late rundown big-city neighborhoods. Those include the destitute aged and wayward young-sters, hipsters and homosexuals, drug addicts and resentful minority groups. The "Secularizatlon" Trend This movement is part of a wider trend called "secularization," and few religious denominations have escaped its influence entirely. Even in well-to-do suburbs, ministers open basement expresso coffee houses to attract young people who otherwise wouldn't be caught dead in church. The clergy is a major source of recruits for the civil rights movement, and some of the most outspoken criticism of the Vietnam war comes from the pulpit. At Glide, secularization has developed to an extraordinary extent. Few other churches have so wholly committed themselves to invo1vement with the secular world, and few have so deeply focused on the specific ills of urban life. But Glide is especially suited to take on the job it has set out for itself. Glide has a generous endowment from its now dead benefactor, the widow of a rich businessman and owns a profitable San Francisco hotel. It has a broad charter that gives its trustees and ministers sweeping freedom of action. Its membership numbers only a few middle-class families (partly because of its controversial activities). On an average Sunday, three-quarters of the congregation consists of out-of-town guests from nearby San Francisco hotels. In the Tenderloin Finally, its pink Spanish-style building is strategically situated at the edge of San Francisco's Tenderloin. district, a neighborhood notorious for prostitution, drunkenness, drug addiction, and violent misbehavior. The Tenderloin's 20-odd blocks, glutted with dowdy hotels and apartments, musty stores, "gay" bars, sailors hangouts and cheap diners, offer an ample supply of human misery for Glide to deal with. Not everyone connected with Glide has been happy with the direction the church has taken. Mr. Williams figures that between 20% and 40% of the members it had three years ago, when it started its programs, have departed. A former parishioner complains, "It has gotten into things the church has no business being involved with; it negates the religious experience you expect from your church.'' If spurned by some laymen, Glide's activities seem to have met with at least tacit approval from the Methodist hierarchy. The bishop of California is one of Glide's trustees. Glide's "mission" isn't easily labeled. Partly, the ministers say, it is "catalytic"; when they discover what they believe is an unfilled need, they try to interest and organize others in meeting it. Essentially, they" Page 11: Article from page 10 continued. "say, their job is to apply Christian ideals of charity to urban problems. "In the cities today, the1se is a tremendous need to get people working together again," says Mr. Durham. "All the factions - unions, businesses, political parties, civil rights groups and those who resist them-have learned how to stand each other off, so we're at a standstill." A Hand in Politics Sometimes, Glide involves itself in politics. Last summer, along with other churches, it used what influence it could muster to help secure the appointments of two members of the San Francisco Board of Education. The two, Laurel Glass and Alan Nichols, were given Glide's support because they were committed to "quality and equality" in public education, says the Rev. Donald L. Kuhn, Glide's director of communications. Glide's ministers are especially concerned about homosexuality. It is widespread in San Francisco. Police estimate that 80,000 to 90,000 San Franciscans, or more than 10% of the city's 790,000 people, are homosexuals. Glide permitted the Vanguards, a group of young male prostitutes, to have a dance in the church. Glide also has made office space available to the Vanguards, helped them secure a clubroom, and bought them furniture. "We were the only ones who would respond to the needs of these people," says Mr. Williams. "If you make yourself available to people, there's got to be a complete commitment. A commitment just to help those it's easy to help is hypocritical." Glide ministers haven't tried to "reform" the homosexuals. But Mr. Durham says some have responded to the sympathetic treatment they have received. "One fellow who was really struggling with his sexual identity has gotten married and found a job," he says. "Two or three have joined the church. Some who have gotten away from the kind of life they were leading have even come back to help those still caught up in it.'' Skeptics suggest that the homosexuals are taking advantage of Glide, an assertion that Mr. Durham concedes is a "very real possibility." He adds, however: "We have to put ourselves in a vulnerable position so that we can be used to meet people's needs." Whatever else may result from the aid to the Vanguards, it already has opened some communication between homosexuals and the police department. A policeman has been assigned to counsel the group. Oddly, among those unhappy with the Glide-Vanguard relationship were leaders of several other homosexual organizations. "We thought the publicity (about dances and prostitution) would tend to perpetuate in the public mind a stereotype of the homosexual as irresponsible and sexually permissive," one says. Glide also has worked with those organizations,whose ranks include reputable lawyer, doctors, teachers, and entertainers. Ted McIlvenna, a Glide minister, organized a retreat for clergymen and homosexuals to discuss the problem. A group called the Council of Religion and the Homosexual grew out of the retreat. Its members have appeared on radio and television and have conferred with police and state liquor control officials to acquaint them with the homosexuals' efforts to avoid "persecution." ''No Longer Silent" "At least we have reached out and are dealing with our situation in the broader community," says the head of one homosexual organization. "We no longer feel that we have to remain silent." Glide has served as the catalyst for groups formed for widely different reason. In a retreat with members of the Young Men's Christian Association, it was decided that San Francisco badly needed a "clearinghouse" for newcomers to the city to give them tips about jobs, social activities, and low-cost housing. Gateway, a downtown storefront information center. was established. Originally financed by Glide, it is now supported by a Ford Foundation grant. Misunderstandings between police officers and Tender loin residents, and charges of police brutality, led Glide to sponsor a meeting of concerned San Franciscans. They later started Citizens Alert, a group that maintains a 24-hour answering service to help people arrested by police. ''Police Brutality" An important function of Citizens Alert is investigating and screening complaints of police brutality. If the group considers evidence of unnecessary force to be strong enough, it files a complaint with police officials. Police insist not a single complaint has been justified, and some officers resent Citizens Alert's readiness to accept such complaints. One police official, however, says the group's efforts have made patrolmen more conscious of their duty to use only necessary force in making arrests. He adds: "We're getting a lot fewer complaints now than we used to.'' Glide's five ministers (four are white, and one, Mr. Williams, is a Negro) were quick to act when Negroes in San Francisco's Hunters Point district rioted last September. Glide gave $1,000 to Youth for Service, an organization of former ghetto gang leaders. Youth for Service used the money to hire, at $15 a day, youthful gang leaders who served as "peace monitors" to help cool the tempers of rioters. The police department said hiring the monitors definitely helped to hold down violence." Page 12: On the left side of the page is the remainder of the article text from pages 10-11: "But Mr. Durham doesn't even try to justify the payout on religious grounds. "It was done on a functional, practical basis," he says. "We needed to stop the riot." Abortion and Alinsky Predictably, Glide's church services are unconventional by most standards. A recent sermon entitled The Therapeutic Abortion Controversy was given by an abortion defender—Dr. Edmund W. Overstreet, a medical school professor and chief of obstetrical and gynecological services at San Francisco General Hospital. Yesterday, Saul Alinsky, a radical organizer of the poor, gave the sermon. During one recent communion service, the minister in charge asked whether anyone in the congregation wanted to talk. Six churchgoers rose to offer their thoughts on current issues. If Glide's activities appear unorthodox, its ministers say, it is largely because of a strong "anti-urban" strain in American Protestant thinking. While most denominations have willingly, even eagerly, dispatched missionaries to primitive and sometimes savage foreign lands, many religious leaders have shied away from work In the domestic "jungles." Heretofore. says Mr. Durham. "The role of the church in the city was somehow to save people from the evils of the city and to remind them of the sanctity of their rural heritage." But no matter how "atheistic, Godless, immoral, demonic'' modern city life may seem to be, Mr. Durham says, God created it and loves it. Glide's activities have intrigued many clergymen and religious laymen around the country. Two writers for a Methodist magazine recently spent some time at Glide doing a series of articles. "We have seen the growing edge of Christianity," they jubilantly reported back to their editor." On the right side of the page in a dark brown section is the text: "BOARD OF TRUSTEES OF THE GLIDE FOUNDATION Dr. Frank Webber, President R. A. Young, Jr., Vice-President Maurice H. Sumner, Secretary Dr. D. Clifford Crummey Dr. Joyce Wesley Farr The Honorable Joseph G. Kennedy Abel P. Machado Dr. Laurel Glass W. E. Morris The Reverend Robert D. Hill The Reverend Joseph H. Pritchard Bishop Donald H. Tippett Wilbur A. Jacoby—Assistant Secretary, Treasurer, and Business Manager" Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource The Glide Story Description An account of the resource Booklet published by Glide Foundation, circa 1967-68. Phyllis Lyon & Del Martin Papers. Source A related resource from which the described resource is derived Repository: <a href="http://www.glbthistory.org" target="_blank" rel="noopener">GLBT Historical Society</a> https://exhibits.lgbtran.org/files/original/1d64c54d46c2834ee0ab0eee7e68a752.pdf f212f0231ab3956063ca300537095d67 Text A resource consisting primarily of words for reading. Examples include books, letters, dissertations, poems, newspapers, articles, archives of mailing lists. Note that facsimiles or images of texts are still of the genre Text. Text Any textual data included in the document San Francisco Area The Methodist Church P.O. Box 467, San Francisco California 94101 Donald Harvey Tippett, Bishop, October 12, 1966 Mrs. Dorothy L. Martin 651 Duncan Street San Francisco, California 94131 Dear Mrs. Martin I very greatly appreciate your gracious letter of October 10, and your kindness in sending me a copy of your letter to the editor of the San Francisco Examiner. The newspapers have had a tendency to give a sensational cast to most of what they have written about GIide and have failed to recognize its underlying purpose and mission. I am very happy to have your interpretation and intelligent appraisal of what GIide is trying to do. You will understand, of course, that I have been under tremendous fire because of what is happening at GIide Church and so to receive a letter of commendation such as yours is a heart-warming experience. Please accept my hearty thanks. Faithfully yours, Donald Harvey Tippett OFFICE AT 330 ELLIS ST .. SAN FRANCISCO. CALIFORNIA 94102 Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Letter to Del Martin from Methodist Bishop Donald Tippett Description An account of the resource Dated October 12, 1966. Phyllis Lyon & Del Martin Papers. Source A related resource from which the described resource is derived Repository: <a href="http://www.glbthistory.org" target="_blank" rel="noopener">GLBT Historical Society</a> https://exhibits.lgbtran.org/files/original/65f4491095eff27fe3522177d42f369f.jpg 8c8e66d611a7b6281b707c725626b576 Still Image A static visual representation. Examples include paintings, drawings, graphic designs, plans and maps. Recommended best practice is to assign the type Text to images of textual materials. Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Glide Memorial Methodist Church in 1964 Description An account of the resource Photo by Alan J. Canterbury. Reprinted by permission of San Francisco Public Library. Source A related resource from which the described resource is derived Repository: <a href="http://sflib1.sfpl.org:82/" target="_blank" rel="noopener">San Francisco Historical Photograph Collection</a> https://exhibits.lgbtran.org/files/original/1c4c3cd1e5a6f1124faab7812f84e962.jpg fdb717098ad6ba7b943101d59b50331c https://exhibits.lgbtran.org/files/original/f98ca8615cbaa38792123a02682e48db.png c17c9d4c948716cfca35b35d9f5d6fca Book An external reference to a published book. Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Changing Lives, Making History Book Cover https://exhibits.lgbtran.org/files/original/3d456749a810b90899fba37de17145fe.jpg 8b7b791a9517f1ea63ee6a8c69b64010 Still Image A static visual representation. Examples include paintings, drawings, graphic designs, plans and maps. Recommended best practice is to assign the type Text to images of textual materials. Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Carl Bennett carrying the Torah on Hoshanah Rabbah, 1975 https://exhibits.lgbtran.org/files/original/58b10e7a3c7b11c641b4b1634a2c7db4.jpg 89b17a5da7035cde032f15b95f24980c Still Image A static visual representation. Examples include paintings, drawings, graphic designs, plans and maps. Recommended best practice is to assign the type Text to images of textual materials. Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Members gathered for a Rosh Hashanah dinner, mid 1970s https://exhibits.lgbtran.org/files/original/9ebb46c961f1f5841b23f3a999765f59.pdf e251edf01a6f886bd4c11297c72da8b8 Still Image A static visual representation. Examples include paintings, drawings, graphic designs, plans and maps. Recommended best practice is to assign the type Text to images of textual materials. Text Any textual data included in the document Women A Women's Outreach Committee has been formed and has received a mandate from the Bd. of Trustees. Its purpose is to reach out into the lesbian community of New York, to inform sisters of the activities of the synagogue, and to encourage them to join in our celebration of our Jewish heritage and identity. The committee invites all members of the synagogue to contribute their ideas and efforts toward these ends. Committee members have already begun to spread the word at meetings and social gatherings of gay women's groups. A flyer has been prepared to be distributed at these times; copies will be posted on the bulletin board. Sisters in the community are being informed of the unique, full participation of women in religious services, classes, and social events at our shul, despite the problems that women have often faced in other synagogues. This participation will be even further developed as more women find out about our shul, lend us their talents, and share in our Jewish re-education. All synagogue members are invited to attend meetings of the committee, held at member's homes. Chairperson Nancy Lowe will be glad to give you details. Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource A Women’s Outreach Committee https://exhibits.lgbtran.org/files/original/28930d1e10f9fe61dd69521ad900a731.jpg 4b03802578999fcbb751c51fe1c0ac3e Still Image A static visual representation. Examples include paintings, drawings, graphic designs, plans and maps. Recommended best practice is to assign the type Text to images of textual materials. Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Ramp to CBST’s 57 Bethune Street sanctuary https://exhibits.lgbtran.org/files/original/c2edd010ba0580d6a0e6ac6c8574e42a.jpg 24ea6919778a992bdbe57f0716535515 Still Image A static visual representation. Examples include paintings, drawings, graphic designs, plans and maps. Recommended best practice is to assign the type Text to images of textual materials. Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource CBST’s first 400 folding chairs for the move into Westbeth https://exhibits.lgbtran.org/files/original/a9285c2f580e74769c35f6a7f48a7dd5.jpg 9ed634622fb21e9c8804d9698b922d0c Still Image A static visual representation. Examples include paintings, drawings, graphic designs, plans and maps. Recommended best practice is to assign the type Text to images of textual materials. Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource The rainbow entrance to CBST’s first home in Westbeth, 1975 https://exhibits.lgbtran.org/files/original/ba376307c50ec7a0d67b6a5628abd1e2.pdf e41c7b6653bb4155570e1c26b63b8a64 Still Image A static visual representation. Examples include paintings, drawings, graphic designs, plans and maps. Recommended best practice is to assign the type Text to images of textual materials. Text Any textual data included in the document LOFT WANTED After months of steady growth, our congregation is expanding beyond the narrow confines of our room. If we could find larger, permanent quarters of our own, we could accomodate the larger Friday night attendance, and even begin Saturday morning services, with our Sefer Torah resting in a permanent ark. All holiday services, parties and classes could be held in one place. Anyone with information about suitable, rentable space should speak to any board member. Lyn Knieter and her committee are working on some exciting ideas for raising the money we would need. Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Ad in the inaugural issue of Gay Synagogue News, November 1974 https://exhibits.lgbtran.org/files/original/eb257a7828bdd615ccf0de937c0bbfd8.pdf 20560c74f7c8939021b962469871a90f Still Image A static visual representation. Examples include paintings, drawings, graphic designs, plans and maps. Recommended best practice is to assign the type Text to images of textual materials. Text Any textual data included in the document 7. The names of the persons elected as trustees, and the terms of office for which they were respectively elected are as follows: Jerome Cunningham, Jacob Gubbay, Nancy Lowe, Arnold Mandelbaum, Henry Mendelson, Paul, Saul Mizrahi, Elliot Terr, and Fred Weber, all of whom to hold office until the first annual election of trustees, at which time one third of the trustees shall be elected to hold office until the first annual election thereafter, one third to hold office until the second annual election thereafter, and one third to hold office until the third annual election thereafter. 8. The principal place of worship of said congregation is located in the City of New York, County of New York and State of New York. IN WITNESS WHEREOF, we have executed and acknowledged this certificate this 30th day of November, 1973 Murray Lichtenstein Jerome Cunningham Jacob Gubbay Nancy Lowe Henry Mendelson Saul Mizrahi Elliot Terr Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource CBST’s certificate of incorporation, dated December 5, 1973 https://exhibits.lgbtran.org/files/original/0072ef28c2e603863096eb8d0713dede.pdf 40d1bf6396154238e53f024d6166b45f Still Image A static visual representation. Examples include paintings, drawings, graphic designs, plans and maps. Recommended best practice is to assign the type Text to images of textual materials. Text Any textual data included in the document Through a Glass Darkly ... New York's Gay Synagogue Homosexuals are the pariahs of all Western religions . . . nome more so than Judaism. Yet, the Jewish homosexual is a Jew, after all, and on New York's lower West Side he has found a place....in a Protestant Church-to express his faith without los- ing bis identity. Story and Photographs By Carl Glassman Candles flicker in a darkened room of the Episcopal church. About 75 men sit motionless in folding chairs, listening to slow, plaintive cantonal strains from a tape recorder in front of the room. Beside the recorder a tall, bearded "spiritual leader" sways slightly to the music, mouthing the Hebrew words being sung. Many in the room, here for the first time, watch with curiosity as the mood is set for a Sabbath evening service. None is witnessing a service quite like he remembers from his Reform, Conservative or Orthodox Jewish background. But it is the congregation more than the ritual that makes this service different. Everyone in the room is homosexual. It is known simply as the Gay Synagogue. Its name is Beth Simchat Torah. This congregation and another in Los Angeles comprise the only two gay synagogues in the U.S. Every Friday night since February 1973 homosexual Jews have gathered in an annex ot the Church of the Holy Apostle on the lower west side of Manhattan. A few minutes before 8 each Friday night visitors appear at the door, wonder if this is the right place and are greeted by some of the 40 or so regular congregants with a smile and a handshake. In a turnout of 80, often half will be newcomers and many of them will never come back. Others will reappear sporadically. Curiosity Most of the visitors come out of curiosity. Theey become part of a service that has, as one congregant put it, "married all the different Jewish tradltions." Everyone wears a THE TIMES OF ISRAEL 43 Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource The Church of the Holy Apostles on Ninth Avenue and 28th Street, 1975