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                <text>Once a suicide, Beam was known as a beacon of light in the LGBTQ Church movement because he learned and practiced two spiritual values: 'know thyself' and 'to thine own self be true.'</text>
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                <text>Archbishop Carl Bean, ‘beacon of light’ in LGBTQ church movement and AIDS activism, dies. LATimes, BY MARISSA EVANS, GREGORY YEE&#13;
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              <text>Alexandre-Denis Abel de Pujol (1787-1861)&#13;
Saint Philippe baptisant l'eunuque de la reine d'Ethiopie sur le chemin de Jérusalem à Gaza&#13;
Saint Philip baptising the Eunuch of the Queen of Ethiopia on the road from Jerusalem to Gaza&#13;
1848&#13;
Oil on canvas&#13;
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Musée des Beaux-Arts, Valenciennes</text>
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                <text>On the road from Gaza to Jerusalem, Peter, a disciple of Jesus, was discussing Christian scripture with the Queen of Ethiopia and her advisor, a eunuch, who requested to be baptised.</text>
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                <text>A painting by Rembrandt, based on a biblical passage, Acts VIII:26–40, Philip, a disciple of Jesus, was on the road from Jerusalem to Gaza when he met a man from Ethiopia. &#13;
&#13;
The Ethiopian is described as ‘an eunuch of great authority under the reign of Queen Candace of Ethiopia whose chariot he shares while discussing Isaiah, an old testament book. Philip relates his interpretation and baptizes the eunuch in the name of Jesus, who he introduces as the one the prophets foretold. &#13;
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The newly converted eunuch "went on his way rejoicing." </text>
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              <text>Page 1: "The Church and the Homosexual. A Report on a Consultation Prepared by Donald Kuhn."&#13;
&#13;
Page 2: "CONTENTS&#13;
How It Started&#13;
a brief history .............................................................................................................................................. page l&#13;
Before the Consultation&#13;
a tour of gay bars and a picnic ............................................................................................................... page 1&#13;
The Opening Session&#13;
structuring for conversation ...................................................................................................................... page 3&#13;
Monday Morning&#13;
Kim Myers on "how churchmen view homosexuals" ......................................................................... page 3&#13;
The Male Community&#13;
Don Lucas on "how homosexuals view churchmen" .......................................................................... page 4&#13;
The Women Came Last&#13;
Billie Talmij presents demolition fuses ................................................................................................... page 11&#13;
After Formal Presentations&#13;
small group discussions ............................................................................................................................ page 18&#13;
The Right to Hide&#13;
Guy Strait's view of homosexuals and the law ..................................................................................... page 18&#13;
Biblical and Theological Bases&#13;
Kim Myers on relationship between churchmen and homosexuals ................................................ page 21&#13;
The Last Day&#13;
Ted Mcllvenna prepares for final discussion ...................................................................................... page 29&#13;
Small Groups Report&#13;
brief summaries from three groups .................................... . ................................................................. page 30&#13;
The Council on Religion and the Homosexual&#13;
a new San Francisco organization - its purposes, and its progress .................................................. page 31&#13;
The Participants .................................................................................................................................................... page 34&#13;
Bibliography .......................................................................................................................................................... page 35"&#13;
&#13;
Page 3: "HOW IT STARTED&#13;
"Forget who you represent. We represent the human race. Let's start there." This is how Ted McIlvenna began his presentation to thirty informally dressed men and women&#13;
sitting around a fire at a retreat center outside of San Francisco. The persons to whom he spoke represented churches and homosexual organizations.&#13;
It was 10:00 p. m. on Sunday, May 31, 1964, but the consultation started much earlier. To list the exact steps would be difficult. Yet one fact was clear. The man standing before the group, Ted McIlvenna, started it all.&#13;
Earlier, as director of The Young Adult Project in San Francisco, Ted met persons for whom homosexuality created problems. Next he hunted for groups which were providing services for these persons. He found four organizations: Daughters of Bilitis, Mattachine Society, Inc., League for Civil Education, and The Tavern Guild. During his exploration&#13;
Ted learned that many homosexuals sensed a sharp division between themselves and the Church. &#13;
Ted told Charles Mowry of Methodism's Older Youth/Young Adult Project what he had learned. Charles, in turn, conferred with Roger Burgess and Dale White of the Division&#13;
of Alcohol Problems and General Welfare of The Methodist Board of Christian Social Concerns. These two agencies decided to join the Glide Urban Center in sponsoring&#13;
a consultation which would include representatives from homophile organizations and churches. Glide Urban Center's Lewis Durham and Ted McIlvenna were asked to prepare for a San Francisco consultation and extend invitations. Lewis and Ted worked closely with Daughters of Bililis, Mattachine Society, League for Civil Education and Tavern Guild in developing plans for the meeting.&#13;
BEFORE THE CONSULTATION&#13;
Before beginning the regular sessions of the consultation, many of the delegates had developed a common vocabulary on the basis of their first-hand experiences which included a tour of gay bars on the previous night. Starting from the Precarious Vision, a church sponsored coffee house on Bush Street in San Francisco, leaders of the Mattachine&#13;
Society took small groups of delegates to bars which cater to male homosexuals. Only in their loud music were the bars similar. Otherwise they were quite different and appealed to varied male clienteles."&#13;
&#13;
Page 4: "In one small bar, attractive, informally dressed young men visited in a manner similar to a typical evening in a fraternity house club room. By contrast, a second bar was&#13;
frequented by the black leather jacket crowd who stood silently along the bar and around the walls. Motorcycle tracks crossed the spot on the ceiling where white sneakers&#13;
were the only remains of a splattered man. All eyes and solemn faces greeted each newcomer.&#13;
Still another bar was well lighted. Its appearance and clientele seemed somehow to have "class." This place served only wine and beer. Its walls were covered with relics reminiscent of San Franciso's pioneer period. Patrons joked with the owner who wore shirts with humorous local jokes embroidered on them.&#13;
A quite different wine and beer bar (very dark and with very few patrons) featured a "drag show" on a low, small, well lighted stage facing the bar's entrance. The show featured&#13;
three men tastefully dressed in women's clothing. To scratchy records of female recording artists they mouthed lyrics and danced. Here all eyes focused on the stage rather&#13;
than on each new patron. &#13;
At one large place crowds rushed three bars. In the milling mass which included muscle men in tee shirts and professionals in expensive business suits, a native San Franciscan recognized a few entertainers, a respected psychiatrist, and a successful writer. One girl-young and movie-star beautiful-held the devoted attention of at least six handsome young men. But some observers referred to her as a "fruit fly."&#13;
When San Francisco's bars closed at 2:00 a.m. the remaining unmatched men moved to coffee houses where they joined teenage boys restricted from bars by ever-cautious&#13;
owners intent on keeping their beverage licenses. As the early morning hours passed, the coffee house crowd swelled. Finally, the foot-sore churchmen unaccustomed to the bar circuit retreated to their silent hotel rooms. Early Sunday morning the seemingly unsleeping homophile population departed for a picnic. Sponsored as a money-making project by the League for Civil Education, the picnic's fare included unlimited food, beer, and soft drinks. After lunch the consultation participants still bleary-eyed&#13;
from their late-night tour gathered to depart for the picnic already in progress. Many, many miles and a few hours later the delegates passed through a bumpy pasture&#13;
to the secret oceanside location. There about a hundred men and women talked quietly in clusters on the ground. A few"&#13;
&#13;
Page 5: [to finish]</text>
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              <text>The Observer               February 17, 1963&#13;
&#13;
Sympathy and sex, by eleven Quakers&#13;
&#13;
by John Silverlight&#13;
&#13;
In one of the frankest reports on sex ever produced as a religious undertaking, a group of Quakers calls for a radically new approach towards morality.&#13;
&#13;
The report, Towards a Quaker View of Sex, to be published tomorrow by the Friends' Home Service Committee, reviews modern developments in people's attitude to sex, discusses normal sexual development, and urges reform of the homosexuality laws.&#13;
&#13;
Then, in a chapter called "A New Morality Is Needed," it refers critically to the Church's attitude to sexuality throughout the centuries.&#13;
&#13;
This historical survey, it says, "supports us in rejecting almost completely the traditional approach of the organised Christian Church to morality, with its suppositions that it knows precisely what is right and what is wrong, that this distinction can be made in terms of an external pattern of behaviour, and that the greatest good will come only through universal adherence to that pattern."&#13;
&#13;
Love affairs&#13;
&#13;
The tone of the pamphlet is set in the first few pages. While disclaiming authoritativeness--"our answers are tentative and incomplete"--it says forthrightly: "We shall have reason to say that sexuality, looked at dispassionately, is neither good nor evil--it is a fact of nature."&#13;
&#13;
The modern developments discussed include:--&#13;
"An increase in transient premarital sexual intimacies generally. It is fairly common in both young men and women with high standards of general conduct and integrity to have one or two love affairs, involving intercourse, before they find the person they will ultimately marry.&#13;
&#13;
"It is even more common for those who marry to have sexual intercourse before the ceremony. This is true, probably, of the majority of young people in all classes of society, including those who often have a deep sense of responsibility."&#13;
&#13;
The report says some people already recognise that a morality which condemns homosexuals is not Christian since it lacks compassion. It goes on: Is it equally recognised&#13;
&#13;
(continued on page 6. col. 4)&#13;
&#13;
that heterosexual morality may be defensive and insensitive?&#13;
&#13;
"Among the married, faithfulness may be achieved by 'working to rule,' but at the cost of depth and understanding: among the unmarried, chastity may be upheld at the cost of charity towards those in different circumstances."&#13;
&#13;
In the chapter calling for reform of the homosexual laws in accordance with the 1957 Wolfenden Report (its chief recommendation was that acts between consenting adults in private should no longer be a criminal offence) a note of sheet indignation appears: "When people hear that a particular lavatory is a meeting place for homosexuals, they shudder, and wonder at the lack of taste. But who has sent them there? If homosexuals could meet more openly and with less persecution, they would no doubt choose more aesthetic surroundings."&#13;
&#13;
'Absolute ballyhoo'&#13;
&#13;
The group has 11 members, six of them Elders of the Society of Friends, and included teachers, psychiatrists, a barrister, and a housewife. All except one are married.&#13;
&#13;
The exception--59-year-old Dr. Anna Bidder, research worker and teacher in Zoology at Cambridge University--is the person who initiated the group after meeting some young men who were practising homosexuals and who were distressed about it.&#13;
"I found that my fellow Quakers were less horrified than other Christians," she told me, but at the same time they found themselves ill-equipped to help.&#13;
&#13;
Dr. Bidder (who will discuss the pamphlet on B.B.C. television tonight with Paul Ferrus of THE OBSERVER) said: "There are those who say that if young people have done to bed together they are spoiled for ever. That is absolute ballyhoo, in my opinion."&#13;
&#13;
The report has provoked varied reactions among churchmen of other denominations. The Rev. John Hustable, Principal of New College, whose main object is to train ministers for the Congregational Church said yesterday that the thought it "too muddle-headed to do any real good."&#13;
&#13;
For one thing, it expressly stated that it was not an official document of the Society of Friends, but its title would inevitably give this impression. "Most Quakers I know," he said, "are likely to be pretty scandalised by it."&#13;
He criticised the group for "making no real attempt to discover the scriptural teaching on the matter. When it does quote the Bible, it does so somewhat tendentiously."&#13;
&#13;
Father Maurice O'Leary, Chairman of the Catholic Marriage Advisory Council, said that the report was rightly critical of the negative expression of traditional morality. But in its search for a new morality the group had over-emphasised the importance of the personal relationships at the expense of the overall purpose of sex, which was procreation.&#13;
&#13;
According to Catholic teaching, he said, the sexual appetite and instinct were good, but they must be controlled in a loving and permanent relationship, since in no other way could the overall procreative purpose of sex be achieved.&#13;
&#13;
The report was welcomed by the Archdeacon of London, the Ven. George Appleton, a member of an increasingly vocal group of Anglican clergymen who take a liberal, non-legaliistic approach to morality. (He is the author of an article also calling for a new approach to "Charity, Faith and Chastity" in the spring issue of Frontier.&#13;
&#13;
A possibility&#13;
&#13;
He did, however, feel the one section in the Quaker report was ambiguous. This dealt with the "triangular situation," which, it said, "is too often thought of as a wholly destructive and irresponsible relationship."&#13;
&#13;
Mr. Appleton thought that some readers might think the authors did not condemn the possibility of the relationship with the third party involving sexual intercourse.&#13;
&#13;
Mr. Appleton wished this had been made clearer. He thought that, in general, intercourse with the third party would be wrong since it would not do what the friendship was set out to achieve, i.e., do good rather than harm to the people involved.</text>
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                <text>&lt;em&gt;The Observer&lt;/em&gt; ran this front-page review  on Sunday, February 17, and also reported on the responses of leaders from other Christian traditions.</text>
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                <text>clippings in Keith Wedmore Papers</text>
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              <text>I am a writer.&#13;
&#13;
In 2010, A Wretched Man, a novel of Paul the apostle, was released. In January 2014, Pilgrim Press, the oldest publishing house in America, published my latest book: Queer Clergy: A History of Gay and Lesbian Ministry in American Protestantism, which was a 2015 finalist for a Minnesota Book Award. A series of short stories based upon my Vietnam experience was originally released as Prowl, but new chapters have been added and re-released as Gonna Stick My Sword in the Golden Sand: A Vietnam Soldier’s Story. Through it all, I have blogged here, and hundreds of archived articles are regularly accessed through web searches.&#13;
&#13;
That’s my recent history. Here’s my background.&#13;
&#13;
I have deep midwestern roots in Scandinavian Lutheranism. Raised in Upsala, Minnesota, in the heart of Lake Wobegon country, I participated in many activities in my small K-12 school. I truly had a golden childhood.&#13;
&#13;
In the fall of ’66, I matriculated at Dartmouth College. In ’69-70 I served as an Army Ranger in Vietnam, receiving a pair of bronze stars for valor in combat. After discharge, I returned to Dartmouth and obtained my BA degree in ’72 with distinction as a history major, summa cum laude during my senior year.&#13;
&#13;
Then, it was back to Minnesota and law school. I received a JD degree from the University of Minnesota in ’75, and entered the private practice of law in St. Cloud, Minnesota as a civil trial attorney for the next twenty four years, retiring in ’99 to pursue a business opportunity in Caribbean tourism. In the early 90’s, I spent a couple of years, part-time, as a graduate student with the Benedictines of St John’s School of Theology in nearby Collegeville, Minnesota. It was then that I first considered a novel about Paul, and the idea festered until I finally put pen to paper a few years ago, resulting in the publication of A Wretched Man in 2010.&#13;
&#13;
My wife and I are lifelong Lutherans with involvement on the progressive side of ELCA political skirmishes. After volunteering for Goodsoil, an LGBT advocacy coalition at the historic 2009 ELCA Churchwide Assembly, my blog, Spirit of a Liberal, became a leading voice in support of the gay-friendly policies adopted by the ELCA. Queer Clergy: A History of Gay and Lesbian Ministry in American Protestantism had its genesis in the ELCA actions of 2009 and the aftermath.&#13;
&#13;
I have been married to Lynn for over forty years, and we have three adult children and two granddaughters.&#13;
&#13;
http://www.theliberalspirit.com</text>
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              <text>CRH&#13;
-The N. Y. Metropolitan Area -Council on -Religion and the Homosexual-&#13;
(a proposed policy statement&#13;
(from the WHY Committee&#13;
&#13;
In order to promote a better understanding of the homosexual condition by the religious community in the greater New York Metropolitan Area and a better understanding of what the religious community has to offer the homosexual, the Council on Religion and the Homosexual sets forth this policy statement:&#13;
&#13;
1) To provide means of orienting the religious community (local congregations, councils of churches and synagogues, national instrumentalities, related schools and other institutions, and their publications) on aspects of homosexuality in accordance with testimony by homosexuals of both genders and available valid scientific data.&#13;
&#13;
2) To encourage and assist the religious community to re-examine its biblical and theological positions in light of contemporary social conditions on fundamental areas of involvement for the homosexual including&#13;
but not limited to the meaning of masculine and feminine, morality and ethics, salvation and redemption, marriage, family relationships.&#13;
&#13;
3) To encourage and assist the religious community to open its ministries of worship, fellowship; service, and outreach to the homosexual; to know him or her as a person, as a "thou" not as an "it".&#13;
&#13;
4) To encourage and assist the religiously concerned homosexual to find a meaningful relationship as a homosexual within the religious community.&#13;
&#13;
5) To encourage and assist further research and understanding of homosexuality by religiously concerned individuals and organizations, publications and denominational officers not only for the sake of improved honesty and accuracy but as a counter force to centuries of ignorance, fear, prejudice, and superstition on the subject.&#13;
&#13;
6) To provide an effective voice in our geographical area in behalf of homosexuals in matters of laws, police behavior, employment, housing, the military and federal government policy.&#13;
&#13;
7) To be especially concerned with young people facing the possibility of homosexuality in their own lives and with professional persons seeking to relate constructively with them.&#13;
&#13;
8) To cooperate with other Councils on Religion and the Homosexual in this country and abroad. To cooperate with homophile organizations in this country and abroad.</text>
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              <text>New York Council on Religion and the Homosexual&#13;
&#13;
Basic Biography&#13;
&#13;
The following bibliography represents a basic listing of contributions from religious sources to the literature on homosexuality. It has been prepared by the Council on Equality for Homosexuals (CEH) for use by the New York Council on Religion and the Homosexual (CRH) at the request of the West Side Discussion Group (WSDG), the sponsoring organization. If so desired, an expanded, annotated listing can be prepared.&#13;
&#13;
1. Atkinson, Ronald. Sexuality Morality. Harcourt, Brace and World, New York, 1966.&#13;
2. Lassoe, John. "The New Morality in the Great Society." Speech made to the 1965 ECHO conference. Reprints available from the Mattachine Society of New York @ 25 cents.&#13;
3. Maddocks, Lewis I. "The Homosexual and the Law," Social Action. Vol. 34, No. 4 (December, 1967). Council for Christian Social Action, United Church of Christ, 289 Park Avenue South, New York. (Att: Miss Elizabeth Johns)&#13;
4. Treese, Robert, Ph.D. "Toward a Theology of Homosexuality." Boston University, School of Theology.&#13;
5. Wood, Rev. Robert. Christ and the Homosexual. Vantage Press, 1960. (not in print)&#13;
6. Wood, Rev. Robert. "Homosexuality and the Church." In the December, 1964 newsletter of the Mattachine Society of New York. &#13;
7. A Brief of Injustices. Published in 1965 by C.R.H., Inc., 330 Ellis Street, San Francisco, California 94102.&#13;
8. Towards a Quaker View of Sex. Literature Committee of the Friends Home Service Committee. Revised Edition, 1964. London. Copies available locally from the Quakers or the National Council of Churches @ 75 cents or $1.00.</text>
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&lt;p&gt;Given by Ed Hansen, Pastor&lt;br /&gt;Hollywood United Methodist Church,&lt;br /&gt;California&lt;/p&gt;
&lt;p&gt;This stole is given in memory of the Reverend Norman Wright, a United Methodist pastor who served in the California-Pacific Conference.  It was the stole that Norm and his wife had prepared for me when I was privileged to co-officiate at their wedding.  Norm was tragically killed in an auto accident in the 1980's.  He was deeply committed to justice issues and gave leadership for this in the Conference and District.  The inclusion of gay, lesbian and bisexual persons was at the top of his list of concerns.  His own bisexuality did not prevent him from entering in to a wonderful marriage.  Rather it enabled him to have understanding and empathy with those who felt marginalized by their sexual orientation.  I dedicate this stole to Norm's memory.&lt;/p&gt;</text>
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              <text>&lt;p class="MsoNormal" style="margin:0in 0in 0pt;"&gt;&lt;span style="font-size:10pt;font-family:Arial;"&gt;This stole, in memory of  Norman Wright, a United Methodist minister who was bisexual, was given to us in advance of the 2000 General Conference of the &lt;!--?xml:namespace prefix = st1 ns = "urn:schemas-microsoft-com:office:smarttags" /--&gt;UnitedMethodistChurch in Cleveland, OH.&lt;span&gt;  It is one of two stoles given to the collection by Ed Hansen (#716 &amp;amp; 719).  &lt;/span&gt;&lt;/span&gt;&lt;/p&gt;
&lt;p class="MsoNormal" style="margin:0in 0in 0pt;"&gt;&lt;span style="font-size:10pt;font-family:Arial;"&gt;&lt;span&gt;&lt;/span&gt;&lt;/span&gt; &lt;/p&gt;
&lt;p class="MsoNormal" style="margin:0in 0in 0pt;"&gt;&lt;span style="font-size:10pt;font-family:Arial;"&gt;&lt;span&gt;&lt;/span&gt;In 1999, the Reconciling Ministries Network (RMN) inquired about the possibility of having a display of the Shower of Stoles at the General Conference the following April.&lt;span&gt;  &lt;/span&gt;At the time, there were only around twenty United Methodist stoles in the collection.&lt;span&gt;  &lt;/span&gt;We decided to introduce the Shower of Stoles to the Reconciling community by bringing the twenty UM stoles and about a hundred others to RMN’s Convocation in Denton, TX over the Labor Day weekend.&lt;span&gt;  &lt;/span&gt;Stoles started to trickle in during the fall, and by February they began coming in droves.&lt;span&gt;  &lt;/span&gt;In all, we received 220 United Methodist stoles – the vast majority of them arriving within eight weeks of the Conference.&lt;span&gt;  &lt;/span&gt;Thanks to a monumental effort by a number of volunteers who pitched in to help record, inventory, sew labels and make last-minute repairs, all of the new stoles were present in Cleveland.&lt;span&gt;  &lt;/span&gt;Twenty more people brought stoles directly to Cleveland, bringing the total number on display to 240.&lt;!--?xml:namespace prefix = o ns = "urn:schemas-microsoft-com:office:office" /--&gt;&lt;/span&gt;&lt;/p&gt;
&lt;p&gt;&lt;/p&gt;
&lt;p class="MsoNormal" style="margin:0in 0in 0pt;"&gt;&lt;span style="font-size:10pt;font-family:Arial;"&gt;&lt;/span&gt;&lt;/p&gt;
&lt;p&gt; &lt;/p&gt;
&lt;p class="MsoNormal" style="margin:0in 0in 0pt;"&gt;&lt;span style="font-size:10pt;font-family:Arial;"&gt;Towards the end of the General Conference, twenty eight lesbian, gay, bisexual and transgender United Methodists and allies stood on the Conference floor in silent protest over the Conference’s failure to overturn the ban on LGBT ordination – a profound witness and act of defiance for which they were later arrested.&lt;span&gt;  &lt;/span&gt;As these twenty eight moved to the front of the room, another 200 supporters stood up around the balcony railing, each wearing one of the new United Methodist stoles.&lt;span&gt;  &lt;/span&gt;Hundreds more stood in solidarity as well, in the balcony and on the plenary floor, wearing symbolic “stoles” made from colorful bands of cloth.&lt;span&gt;  &lt;/span&gt;A group of young people from Minneapolis, members of a Communicant’s Class, had purchased bolts of cloth the preceding evening and stayed up all night cutting out close to a thousand of these “stoles.”&lt;span&gt;  &lt;/span&gt;In less than eight months, a handful of stoles had grown to become a powerful, visible witness to the steadfast faith of LGBT United Methodists nationwide.&lt;/span&gt;&lt;/p&gt;
&lt;p&gt;&lt;/p&gt;
&lt;p class="MsoNormal" style="margin:0in 0in 0pt;"&gt;&lt;span style="font-size:10pt;font-family:Arial;"&gt;&lt;/span&gt;&lt;/p&gt;
&lt;p&gt; &lt;/p&gt;
&lt;p class="MsoNormal" style="margin:0in 0in 0pt;"&gt;&lt;b&gt;&lt;span style="font-size:10pt;font-family:Arial;"&gt;Martha Juillerat&lt;/span&gt;&lt;/b&gt;&lt;span style="font-size:10pt;font-family:Arial;"&gt;&lt;/span&gt;&lt;/p&gt;
&lt;p&gt;&lt;/p&gt;
&lt;p class="MsoNormal" style="margin:0in 0in 0pt;"&gt;&lt;span style="font-size:10pt;font-family:Arial;"&gt;Founder, Shower of Stoles Project&lt;/span&gt;&lt;/p&gt;
&lt;p&gt;&lt;/p&gt;
&lt;p&gt;2006&lt;/p&gt;</text>
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              <text>&lt;p&gt;Love is the fulfilling of the law&lt;/p&gt;
&lt;p&gt;Nina Boal&lt;br /&gt;Christ UMC, Columbia, MD&lt;br /&gt;previously St. John's UMC, Baltimore, MD&lt;/p&gt;
&lt;p&gt;choir member&lt;br /&gt;scripture reader&lt;br /&gt;make and donate crafts for church fundraising&lt;/p&gt;
&lt;p&gt;This church is important to me because it brings me the Good News of Jesus' teachings.  Jesus did not condemn love, He praised and extolled is.  Jesus is my salvation.&lt;/p&gt;
&lt;p&gt;The Bible reading embroidered on my stole (Romans 13:8) illustrates how Scripture praises loving relationships.&lt;/p&gt;
&lt;p&gt;The Bible is on my stole because I have found it to contain wisdom beyond all belief -- more wisdom than humans who seek to change its meaning can know.  Humans can know this true wisdom if they would only open their hearts.&lt;/p&gt;
&lt;p&gt;God is love.&lt;/p&gt;</text>
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              <text>&lt;p&gt;&lt;/p&gt;
&lt;p&gt;This stole arrived with thirteen stoles given to us by Dumbarton UMC in advance of the 2000 General Conference of the United Methodist Church in Cleveland, OH.  Dumbarton is a Reconciling congregation, working for the full inclusion of lesbian, gay, bisexual and transgender people into the life and leadership of the United Methodist Church.  In 1999, the Reconciling Ministries Network (RMN) inquired about the possibility of having a display of the Shower of Stoles at the General Conference the following April.  At the time, there were only around twenty United Methodist stoles in the collection.  We decided to introduce the Shower of Stoles to the Reconciling community by bringing the twenty UM stoles and about a hundred others to RMN’s Convocation in Denton, TX over the Labor Day weekend.  Stoles started to trickle in during the fall, and by February they began coming in droves.  In all, we received 220 United Methodist stoles – the vast majority of them arriving within eight weeks of the Conference.  Thanks to a monumental effort by a number of volunteers who pitched in to help record, inventory, sew labels and make last-minute repairs, all of the new stoles were present in Cleveland.  Twenty more people brought stoles directly to Cleveland, bringing the total number on display to 240.&lt;/p&gt;
&lt;p&gt;Towards the end of the General Conference, twenty eight lesbian, gay, bisexual and transgender United Methodists and allies stood on the Conference floor in silent protest over the Conference’s failure to overturn the ban on LGBT ordination – a profound witness and act of defiance for which they were later arrested.  As these twenty eight moved to the front of the room, another 200 supporters stood up around the balcony railing, each wearing one of the new United Methodist stoles.  Hundreds more stood in solidarity as well, in the balcony and on the plenary floor, wearing symbolic “stoles” made from colorful bands of cloth.  A group of young people from Minneapolis, members of a Communicant’s Class, had purchased bolts of cloth the preceding evening and stayed up all night cutting out close to a thousand of these “stoles.”  In less than eight months, a handful of stoles had grown to become a powerful, visible witness to the steadfast faith of LGBT United Methodists nationwide.&lt;/p&gt;
&lt;p&gt;&lt;b&gt;Martha Juillerat&lt;br /&gt;&lt;/b&gt;Founder, Shower of Stoles Project&lt;br /&gt;2006&lt;/p&gt;</text>
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