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              <text>THE MATTACHINE SOCIETY OF WASHINGTON&#13;
POST OFFICE BOX 1032&#13;
WASHINGTON, D. C. 20013&#13;
NEWS RELEASE&#13;
HOMOSEXUALS MEET WITH CLERGY&#13;
&#13;
FOR IMMEDIATE RELEASE&#13;
WASHINGTON AREA COUNCIL ON RELIGION AND THE HOMOSEXUAL FORMED&#13;
&#13;
Tho second meeting, here in Washington and in the eastern part of tho country, between representatives of the homosexual community and members of the clergy, took place on Monday, May 24, 1965.&#13;
&#13;
Highlight of the three-hour mooting was the formal establishment, as a continuing organization, of The Washington Area Council on Religion and the Homosexual. For the present, pending the adoption of a formal internal structure, the Council has two co-chairmen - one, a distinguished local clergyman; the other, a member of the Mattachine Society of Washington.&#13;
&#13;
Nine clergymen of the following denominations were present: Congregationalist, Disciples of Christ, Episcopal, Methodist, and Roman Catholic.&#13;
&#13;
Among the areas in which the Council will work are:&#13;
(1) To seek to remedy the alienation and estrangement which now exist between the individual homosexual and the religious community.&#13;
(2) To explore the question of the role of tho clergy in the homosexuals' fight for his civil liberties and his human rights, and in his effort to eliminate the adverse discrimination which he faces.&#13;
&#13;
The May 24 meeting was devoted primarily to discussion of problems of the denial of civil liberties to homosexuals.&#13;
&#13;
Another meeting of the Council is planned for June 25.&#13;
&#13;
For additional information, contact:&#13;
The Mattachine Society of Washington&#13;
Post Office Box 1032&#13;
Washington, D.C. 20013</text>
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                <text>Mattachine Society of Washington DC Press Release Announcing Formation of Washington Area CRH</text>
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                <text>Organization Collection, Mattachine Society of Washington, D.C. </text>
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                <text>Repository: &lt;a href="http://www.gaycenter.org/community/archive" target="_blank" rel="noopener"&gt;National Archive of LGBT History&lt;/a&gt;</text>
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              <text>The Mattachine Society of Washington&#13;
Committee on Religious Concerns&#13;
Statement of Purpose&#13;
&#13;
I. It is the purpose of this committee to approach the clergy, the leaders, and the laity of all religious groups in the metropolitan area of Washington, D.C., in orders:&#13;
A. To effect the integration of the individual homosexual into the religious life of the community:&#13;
1. By discussing with clergymen, religious leaders, and laity, singly and in groups, a clarification of the place and the role of the homosexual, as such, in the various religious congregations, leading to elimination of the rejection encountered by most homosexuals in most religious bodies.&#13;
2. By establishing a referral service composed of knowledgeable clergymen, so that homosexuals, their parents, and their families, who desire assistance in regard to spiritual and religious problems involving homosexuality may be referred to an appropriate counselor. &#13;
3. By acting as liaison, as may be needed, between the religious community and the homosexual community of the greater Washington area.&#13;
B. To enlist the moral support and the active assistance of religious groups in metropolitan Washington, in the homosexuals' struggle for civil liberties and for human and social rights, acting with the assurance that religion seeks to promote basic freedoms for every individual, as irrespective of sexual orientation as of religion and race.&#13;
C. To inform the clergy, the leaders, and the laity of all religious groups about homosexuals and homosexuality:&#13;
1. By aiding religious groups and religious leaders in the obtaining of accurate information (traditionally difficult to secure) about homosexuals and homosexuality, and suggesting informative publications and recommending or furnishing qualified lecturers on the subject of homosexuality.&#13;
2. By encouraging inter-religious discussion of homosexuality, and providing clergymen and religious leaders who believe that society should no longer ignore a social problem of vast dimensions, with legitimate opportunities for inter-group exchanges of opinion.&#13;
II. It is not a purpose of this committee to promulgate any spiritual or theological doctines, but instead to ask each religious body constructively to approach, in its own way, the social, spiritual, and religious problems which arise as a result of present discriminatory attitudes toward homosexuals and homosexuality.</text>
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                <text>Repository: &lt;a href="http://www.gaycenter.org/community/archive" target="_blank" rel="noopener"&gt;National Archive of LGBT History&lt;/a&gt;</text>
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                <text>&lt;em&gt;Mattachine Review&lt;/em&gt;, published by the San Francisco chapter of the Mattachine Society, reprinted most of the report over four issues--April through July 1963.</text>
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                <text>Her article reported that it's now safe again for Native Americans to practice their spirituality which had been rendered illegal. &lt;br /&gt;&lt;a href="https://www.lakotatimes.com/articles/sacred-sundance" target="_blank" rel="noopener"&gt;https://www.lakotatimes.com/articles/sacred-sundance&lt;/a&gt;</text>
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                <text>Mato Canli Win, Sacred Sundance. Lakota Times, July 21, 2023.&#13;
https://www.lakotatimes.com/articles/sacred-sundance/&#13;
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https://www.sittingbull.org/&#13;
&#13;
http://robert-clinton.com/?page_id=289</text>
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              <text>&lt;p&gt;&lt;strong&gt;REV. MARY MARTHA THEIL&lt;/strong&gt;&lt;br /&gt;CHAPLAIN, MASSACHUSETTS GENERAL HOSPITAL&lt;/p&gt;
&lt;p&gt;Boston, MA&lt;/p&gt;
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              <text>&lt;p&gt;&lt;/p&gt;
&lt;p&gt;This is one of 52 stoles donated to the Shower of Stoles collection by members and staff of Church of the Covenant.  Although each of the stoles is unique, all of them are tied together by the inclusion of a piece cloth from a common bolt of blue and ivory material somewhere in the stole.  Covenant is both a More Light and Open and Affirming Congregation.  Their strong and public advocacy on behalf of LGBT persons in the life and leadership of the church has drawn many LBGT persons to become a part of the Covenant church family.  Their 52 stoles represent the largest subset of stoles given to the collection by any one congregation.&lt;/p&gt;
&lt;p&gt;Church of the Covenant, a federated United Church of Christ and Presbyterian Church, is steeped in history.  Located just off the Boston Commons, the Gothic revival building erected in the mid-1800's was one of the first churches built in the Back Bay area.  In the 1890's the sanctuary was completely redecorated by Tiffany Glass and Decorating Co., including the creation of an extraordinary set of Tiffany stained-glass windows and a chandelier that is said to be the first electrified light installed in a public building by Thomas Edison.&lt;/p&gt;
&lt;p&gt;Covenant's history of social justice and human rights work is equally rich.  When I visited Covenant, I was intrigued to learn that the church was a designated stop along the "Boston Women's Heritage Trail."  One of Covenant's members, Abbie Child, was the head of the Women's Board of Missions of the Congregational Church in the late 1800's.  Another member, Dr. Elsa Meder, was one of the first women ordained as an elder in the Presbyterian Church.  Elizabeth Rice and Alice Hageman, ordained in 1974 and 1975 respectively, were the first women to serve as pastors at a Back Bay church.  When they were joined by Donna Day Lower, the church became the only one in the United States with three women clergy.  Since opening the "Women's Lunch Place" in 1982, the church has served as a haven for poor women and their children.  It is fitting, then, that one of the Tiffany windows is "Four Women of the Bible," including Miriam, Deborah, Mary of Bethany, and Dorcas.  Covenant remains on the forefront of work for equality and justice, and is active in the LGBT Welcoming movement in the Boston area and beyond.&lt;/p&gt;
&lt;p&gt;&lt;strong&gt;Martha Juillerat&lt;/strong&gt;&lt;br /&gt;Founder, Shower of Stoles Project&lt;br /&gt;2006&lt;/p&gt;</text>
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&lt;p&gt;This stole was crafted in honor of the 25th anniversary of the ordination of women to the Ministry of Word and Sacrament - in 1981 - by the Committee on Women's Concerns of the Synod of Lincoln Trails.&lt;/p&gt;
&lt;p&gt;It is given to the Shower of Stoles in loving memory of The Rev. Mary M. Wills - whose life was a constant testimony to God's inclusive love.&lt;/p&gt;
&lt;p&gt;Given by:&lt;br /&gt;The Rev. Carol M. McDonald&lt;br /&gt;The Rev. Joy Wilson Myers&lt;br /&gt;The Rev. Tricia Dykers-Koenig&lt;br /&gt;The Rev. Jill M. Hudson&lt;br /&gt;The Rev. Barbara A. Anderson&lt;br /&gt;The Rev. Katherine T. Horne&lt;br /&gt;The Rev. Ann Philbrick&lt;br /&gt;The Rev. Joan M. Marshall&lt;br /&gt;The Rev. William H. Lawser&lt;br /&gt;The Rev. Douglas J. Tracy&lt;br /&gt;The Rev. Lucy Rupe &lt;br /&gt;Elder Virginia K. Miller&lt;br /&gt;The Rev. Stephen C. Kolderup&lt;/p&gt;</text>
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              <text>&lt;p&gt;We have no further information on Mary Wills.  This stole, though, is a clear symbol of the high regard with which she is remembered by her colleagues, all of whom listed here are active leaders in the denomination regionally and nationally.&lt;/p&gt;
&lt;p&gt;&lt;strong&gt;Martha Juillerat&lt;/strong&gt;&lt;br /&gt;Founder, Shower of Stoles Project&lt;br /&gt;2006&lt;/p&gt;</text>
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              <text>&lt;p&gt;This stole came to us along with two other stoles from Vermont.  We have no other information about the donor.&lt;/p&gt;
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              <text>&lt;p&gt;Mary E. Hunt, Ph.D., is a feminist theologian who is co-founder and co-director of the Women's Alliance for Theology, Ethics, and Ritual (WATER) in Silver Spring, Maryland, USA. A Catholic active in the women-church movement, she lectures and writes on theology and ethics with particular attention to social justice concerns.&lt;/p&gt;&#13;
&lt;p&gt;Dr. Hunt received her&amp;nbsp;Ph.D. from the Graduate Theological Union in Berkeley, California (1980). She also received the Masters in Divinity degree from the Jesuit School of Theology at Berkeley (1979) and the Masters in Theological Studies from Harvard Divinity School (1974). Her undergraduate degree in Theology and Philosophy is from Marquette University (1972). She completed Clinical Pastoral Education and is fluent in Spanish. She spent several years teaching and working on women's issues and human rights in Argentina as a participant in the Frontier Internship in Mission Program. She continues that work through WATER's project, "Women Crossing Worlds," an ongoing exchange with Latin American women.&lt;/p&gt;&#13;
&lt;p&gt;Dr. Hunt was Adjunct Assistant Professor of Women’s Studies at Georgetown University for five years. She has lectured and taught at numerous institutions. For the 2000-2001 academic year she was a Research Fellow at Harvard Divinity School’s Center for the Study of Values in Public Life. She has taught online and in summer programs at Iliff School of Theology and Pacific School of Religion, and in the summer at Lancaster Theological Seminary. She teaches periodically at the Evangelical Theological Seminary (SET) in Matanzas, Cuba.&lt;/p&gt;&#13;
&lt;p&gt;She is the editor of&amp;nbsp;&lt;em&gt;A Guide for Women in Religion: Making Your Way from A to Z&lt;/em&gt;&amp;nbsp;(Palgrave, 2004) and a co-editor (with Kecia Ali and Monique Moultrie) of the revised version (2014) She is a co-editor, with Patricia Beattie Jung and Radhika Balakrishnan, of&amp;nbsp;&lt;em&gt;Good Sex: Feminist Perspectives from the World’s Religions&lt;/em&gt;&amp;nbsp;(Rutgers University Press, 2001). She is the author of&amp;nbsp;&lt;em&gt;Fierce Tenderness: A Feminist Theology of Friendship&lt;/em&gt;&amp;nbsp;(Crossroad Publishing Company, 1991), which was awarded the Crossroad Women's Studies Prize. She edited&amp;nbsp;&lt;em&gt;From Woman-Pain to Woman-Vision: Writings in Feminist Theology&lt;/em&gt;&amp;nbsp;(Fortress Press, 1989) by Anne McGrew Bennett. She edited&lt;span&gt;&amp;nbsp;&lt;/span&gt;&lt;em&gt;La sfida del femminismo alla teologia.&lt;/em&gt;&lt;em&gt;The Challenge of Feminism to Theology&lt;/em&gt;, with Rosino Gibellini, (Queriniana,1980).&lt;/p&gt;&#13;
&lt;p&gt;Among her many publications are articles in the&amp;nbsp;&lt;em&gt;Journal of Feminist Studies in Religion, Concilium, Conscience,&lt;span&gt;&amp;nbsp;&lt;/span&gt;&lt;/em&gt;&lt;em&gt;ReligionDispatches.org&lt;/em&gt;, and&amp;nbsp;&lt;em&gt;Mandragora&lt;/em&gt;. She has published chapters in books such as&amp;nbsp;&lt;em&gt;Living Cosmology: Christian Responses to Journey of the Universe (&lt;/em&gt;ed. Mary Evelyn Tucker and John Grim), Pope&lt;em&gt;Francis in Postcolonial Reality: Complexities, Ambiguities, &amp;amp; Paradoxes&lt;/em&gt;. (ed. Nicolas Panotto), “&lt;em&gt;Feminism and Religion in the 21&lt;sup&gt;st&lt;/sup&gt;&lt;span&gt;&amp;nbsp;&lt;/span&gt;Century: Technology, Dialogue, and Expanding Borders&lt;span&gt;&amp;nbsp;&lt;/span&gt;&lt;/em&gt;(ed. Gina Messina-Dysert and Rosemary Radford Ruether),&lt;span&gt;&amp;nbsp;&lt;/span&gt;&lt;em&gt;Querida Ivone: Amorosas Cartas de Teologia &amp;amp; Feminismo,(&lt;span&gt;&amp;nbsp;&lt;/span&gt;&lt;/em&gt;Ed. Nancy Cardoso e Claudio Carvalhaes),&lt;span&gt;&amp;nbsp;&lt;/span&gt;&lt;em&gt;Queer Christianities: Lived Religion in Transgressive Forms&lt;span&gt;&amp;nbsp;&lt;/span&gt;&lt;/em&gt;(ed. Kathleen T. Talvacchia, Michael F. Pettinger, and Mark Larrimore), “Women, Sex, and Religion,” with Patricia Beattie Jung,&lt;span&gt;&amp;nbsp;&lt;/span&gt;&lt;em&gt;Encyclopedia of Psychology and Religion&lt;/em&gt;, (ed. David A. Leeming, Kathryn Madden, and Stanton Marlan),&lt;em&gt;The Wiley Blackwell Companion to Religion and Social Justice&lt;/em&gt;, &amp;nbsp;(ed. Michael D. Palmer and Stanley M. Burgess),&lt;span&gt;&amp;nbsp;&lt;/span&gt;&lt;em&gt;Queer Religion: LGBT Movements and Queering Religion&lt;/em&gt;, Volume 2, (ed. Donald Boisvert and Jay Emerson Johnson).&lt;span&gt;&amp;nbsp;&lt;/span&gt;&lt;em&gt;New Feminist Christianity&lt;/em&gt;, (ed. Mary E. Hunt and Diann L. Neu),&lt;span&gt;&amp;nbsp;&lt;/span&gt;&lt;em&gt;Feminist Theologies: Legacy and Prospect&lt;/em&gt;&amp;nbsp;(ed. Rosemary Radford Ruether),&amp;nbsp;&lt;em&gt;Heterosexism in Contemporary World Religion: Problem and Prospect&amp;nbsp;&lt;/em&gt;(ed. Marvin M. Ellison and Judith Plaskow),&amp;nbsp;&lt;em&gt;God Forbid&lt;/em&gt;&amp;nbsp;(ed. Kathleen Sands),&amp;nbsp;&lt;em&gt;Sexuality and the Sacred&lt;/em&gt;&amp;nbsp;(ed. James Nelson and Sandra Longfellow),&amp;nbsp;&lt;em&gt;Feminist Theological Ethics&lt;/em&gt;&amp;nbsp;(ed. Lois Daly),&amp;nbsp;&lt;em&gt;Sexual Diversity and Catholicism&lt;/em&gt;&amp;nbsp;(ed. Patricia Beattie Jung), and&amp;nbsp;&lt;em&gt;Women’s Voices and Visions of the Church: Reflections from North America&lt;/em&gt;&amp;nbsp;(ed. Letty M. Russell, Aruna Gnanadason, and J. Shannon Clarkson), as well as entries in the&amp;nbsp;&lt;em&gt;Encyclopedia of Women and Religion in North America&lt;/em&gt;&amp;nbsp;(ed. Rosemary Skinner Keller and Rosemary Radford Ruether).&lt;/p&gt;&#13;
&lt;p&gt;Mary is a member of the Society for Christian Ethics and the American Academy of Religion where she co-chaired the Women and Religion Section. She is an advisor to the Women's Ordination Conference. She is a member of the Editorial Board of I.B. Taurus. Mary is active in the Women-Church Convergence and through WATER participates in the National Religious Leadership Roundtable.&lt;/p&gt;&#13;
&lt;p&gt;She lives in Silver Spring, Maryland, with her partner, Diann L. Neu, and their daughter, Catherine Fei Min Hunt-Neu.&lt;/p&gt;&#13;
&lt;p&gt;(This revised biographical profile provided by Mary E. Hunt, 2017)&lt;/p&gt;</text>
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              <text>&lt;p&gt;Mary E. Hunt, Ph.D., is a feminist theologian who is co-founder and co-director of the Women's Alliance for Theology, Ethics, and Ritual (WATER) in Silver Spring, Maryland, USA. A Catholic active in the women-church movement, she lectures and writes on theology and ethics with particular attention to social justice concerns.&lt;/p&gt;&#13;
&lt;p&gt;Dr. Hunt received her&amp;nbsp;Ph.D. from the Graduate Theological Union in Berkeley, California (1980). She also received the Masters in Divinity degree from the Jesuit School of Theology at Berkeley (1979) and the Masters in Theological Studies from Harvard Divinity School (1974). Her undergraduate degree in Theology and Philosophy is from Marquette University (1972). She completed Clinical Pastoral Education and is fluent in Spanish. She spent several years teaching and working on women's issues and human rights in Argentina as a participant in the Frontier Internship in Mission Program. She continues that work through WATER's project, "Women Crossing Worlds," an ongoing exchange with Latin American women.&lt;/p&gt;&#13;
&lt;p&gt;Dr. Hunt was Adjunct Assistant Professor of Women’s Studies at Georgetown University for five years. She has lectured and taught at numerous institutions. For the 2000-2001 academic year she was a Research Fellow at Harvard Divinity School’s Center for the Study of Values in Public Life. She has taught online and in summer programs at Iliff School of Theology and Pacific School of Religion, and in the summer at Lancaster Theological Seminary. She teaches periodically at the Evangelical Theological Seminary (SET) in Matanzas, Cuba.&lt;/p&gt;&#13;
&lt;p&gt;She is the editor of&amp;nbsp;&lt;em&gt;A Guide for Women in Religion: Making Your Way from A to Z&lt;/em&gt;&amp;nbsp;(Palgrave, 2004) and a co-editor (with Kecia Ali and Monique Moultrie) of the revised version (2014) She is a co-editor, with Patricia Beattie Jung and Radhika Balakrishnan, of&amp;nbsp;&lt;em&gt;Good Sex: Feminist Perspectives from the World’s Religions&lt;/em&gt;&amp;nbsp;(Rutgers University Press, 2001). She is the author of&amp;nbsp;&lt;em&gt;Fierce Tenderness: A Feminist Theology of Friendship&lt;/em&gt;&amp;nbsp;(Crossroad Publishing Company, 1991), which was awarded the Crossroad Women's Studies Prize. She edited&amp;nbsp;&lt;em&gt;From Woman-Pain to Woman-Vision: Writings in Feminist Theology&lt;/em&gt;&amp;nbsp;(Fortress Press, 1989) by Anne McGrew Bennett. She edited&lt;span&gt;&amp;nbsp;&lt;/span&gt;&lt;em&gt;La sfida del femminismo alla teologia.&lt;/em&gt;&lt;em&gt;The Challenge of Feminism to Theology&lt;/em&gt;, with Rosino Gibellini, (Queriniana,1980).&lt;/p&gt;&#13;
&lt;p&gt;Among her many publications are articles in the&amp;nbsp;&lt;em&gt;Journal of Feminist Studies in Religion, Concilium, Conscience,&lt;span&gt;&amp;nbsp;&lt;/span&gt;&lt;/em&gt;&lt;em&gt;ReligionDispatches.org&lt;/em&gt;, and&amp;nbsp;&lt;em&gt;Mandragora&lt;/em&gt;. She has published chapters in books such as&amp;nbsp;&lt;em&gt;Living Cosmology: Christian Responses to Journey of the Universe (&lt;/em&gt;ed. Mary Evelyn Tucker and John Grim), Pope&lt;em&gt;Francis in Postcolonial Reality: Complexities, Ambiguities, &amp;amp; Paradoxes&lt;/em&gt;. (ed. Nicolas Panotto), “&lt;em&gt;Feminism and Religion in the 21&lt;sup&gt;st&lt;/sup&gt;&lt;span&gt;&amp;nbsp;&lt;/span&gt;Century: Technology, Dialogue, and Expanding Borders&lt;span&gt;&amp;nbsp;&lt;/span&gt;&lt;/em&gt;(ed. Gina Messina-Dysert and Rosemary Radford Ruether),&lt;span&gt;&amp;nbsp;&lt;/span&gt;&lt;em&gt;Querida Ivone: Amorosas Cartas de Teologia &amp;amp; Feminismo,(&lt;span&gt;&amp;nbsp;&lt;/span&gt;&lt;/em&gt;Ed. Nancy Cardoso e Claudio Carvalhaes),&lt;span&gt;&amp;nbsp;&lt;/span&gt;&lt;em&gt;Queer Christianities: Lived Religion in Transgressive Forms&lt;span&gt;&amp;nbsp;&lt;/span&gt;&lt;/em&gt;(ed. Kathleen T. Talvacchia, Michael F. Pettinger, and Mark Larrimore), “Women, Sex, and Religion,” with Patricia Beattie Jung,&lt;span&gt;&amp;nbsp;&lt;/span&gt;&lt;em&gt;Encyclopedia of Psychology and Religion&lt;/em&gt;, (ed. David A. Leeming, Kathryn Madden, and Stanton Marlan),&lt;em&gt;The Wiley Blackwell Companion to Religion and Social Justice&lt;/em&gt;, &amp;nbsp;(ed. Michael D. Palmer and Stanley M. Burgess),&lt;span&gt;&amp;nbsp;&lt;/span&gt;&lt;em&gt;Queer Religion: LGBT Movements and Queering Religion&lt;/em&gt;, Volume 2, (ed. Donald Boisvert and Jay Emerson Johnson).&lt;span&gt;&amp;nbsp;&lt;/span&gt;&lt;em&gt;New Feminist Christianity&lt;/em&gt;, (ed. Mary E. Hunt and Diann L. Neu),&lt;span&gt;&amp;nbsp;&lt;/span&gt;&lt;em&gt;Feminist Theologies: Legacy and Prospect&lt;/em&gt;&amp;nbsp;(ed. Rosemary Radford Ruether),&amp;nbsp;&lt;em&gt;Heterosexism in Contemporary World Religion: Problem and Prospect&amp;nbsp;&lt;/em&gt;(ed. Marvin M. Ellison and Judith Plaskow),&amp;nbsp;&lt;em&gt;God Forbid&lt;/em&gt;&amp;nbsp;(ed. Kathleen Sands),&amp;nbsp;&lt;em&gt;Sexuality and the Sacred&lt;/em&gt;&amp;nbsp;(ed. James Nelson and Sandra Longfellow),&amp;nbsp;&lt;em&gt;Feminist Theological Ethics&lt;/em&gt;&amp;nbsp;(ed. Lois Daly),&amp;nbsp;&lt;em&gt;Sexual Diversity and Catholicism&lt;/em&gt;&amp;nbsp;(ed. Patricia Beattie Jung), and&amp;nbsp;&lt;em&gt;Women’s Voices and Visions of the Church: Reflections from North America&lt;/em&gt;&amp;nbsp;(ed. Letty M. Russell, Aruna Gnanadason, and J. Shannon Clarkson), as well as entries in the&amp;nbsp;&lt;em&gt;Encyclopedia of Women and Religion in North America&lt;/em&gt;&amp;nbsp;(ed. Rosemary Skinner Keller and Rosemary Radford Ruether).&lt;/p&gt;&#13;
&lt;p&gt;Mary is a member of the Society for Christian Ethics and the American Academy of Religion where she co-chaired the Women and Religion Section. She is an advisor to the Women's Ordination Conference. She is a member of the Editorial Board of I.B. Taurus. Mary is active in the Women-Church Convergence and through WATER participates in the National Religious Leadership Roundtable.&lt;/p&gt;&#13;
&lt;p&gt;She lives in Silver Spring, Maryland, with her partner, Diann L. Neu, and their daughter, Catherine Fei Min Hunt-Neu.&lt;/p&gt;&#13;
&lt;p&gt;(This revised biographical profile provided by Mary E. Hunt, 2017)&lt;/p&gt;</text>
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&#13;
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&lt;p&gt;Click &lt;a href="https://www.lgbtran.org/Profile.aspx?ID=358"&gt;here&lt;/a&gt; to read Marvin Ellison's biographic profile in the LGBTQ Religious Archives Network's Profile Gallery. &lt;/p&gt;</text>
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&#13;
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              <text>&lt;p&gt;&lt;strong&gt;MARTHA GRACE JUILLERAT&lt;/strong&gt;&lt;/p&gt;
&lt;p&gt;September 16, 1995&lt;/p&gt;
&lt;p&gt;This stole was given to me by my parents and my sister on the day I was ordained to the Presbyterian ministry.&lt;/p&gt;
&lt;p&gt;Today, as I set aside my ordination, I am giving away this stole as a symbol of something much more precious that I have chosen to give up for the sake of dignity and justice.&lt;/p&gt;
&lt;p&gt;I work and pray for the day when all of us can reclaim these stoles, in this denomination.&lt;/p&gt;
&lt;p&gt;For what does God require of us? Only this: To do justice, to love kindness, and to walk humbly with God.&lt;/p&gt;
&lt;p&gt;(On back: 2-21-87 MGJ)&lt;/p&gt;</text>
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              <text>&lt;p&gt;In late 1992, my partner, Tammy Lindahl, and I were serving five rural churches in Heartland Presbytery, the regional governing body of the Presbyterian Church covering western Missouri and eastern Kansas. Over the course of a few months we began coming out to the church, first to trusted friends, and later to the whole presbytery during a church-wide "dialogue" -- a public action which effectively ended our careers in the ministry. Two and a half years later I was forced to "set aside" my ordination before the presbytery.&lt;/p&gt;
&lt;p&gt;The intervening years were extraordinarily difficult for Tammy and I. We volunteered to participate in other dialogues taking place in presbyteries across Missouri, Kansas, Nebraska, Iowa, Illinois and Arkansas. As two of only three people in the central states who were involved in dialogues at this level, we often felt like we had targets painted on our backs; we received death threats and endured a constant barrage of opposition.&lt;/p&gt;
&lt;p&gt;Since we had come out publicly and I was to lose my ordination publicly, friends across the country sought a way to support us in an equally public, tangible way. As a part of this effort, eighty gay, lesbian, bisexual and transgender Presbyterian pastors -- many of whom had been caught in the same net as Tammy and I -- sent us their stoles with letters of support. On Sept. 16, 1995, we pinned the letters to each stole and hung those 80 stoles in the church where I would stand before the presbytery. After making my final statement I took off my own stole, added it to the others, and left the church.&lt;/p&gt;
&lt;p&gt;Thus began the Shower of Stoles. And as I would come to realize over the years, I gave up my ministry only to discover the greatest ministry I could ever hope to have.&lt;/p&gt;
&lt;p&gt;&lt;strong&gt;Martha Juillerat&lt;/strong&gt; &lt;br /&gt;Founder, Shower of Stoles Project&lt;br /&gt;2006&lt;/p&gt;</text>
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                <text>Marpheen Chann is a Portland-based thinker, writer, educator, and speaker on social justice, equity, and inclusion.  He holds a bachelor’s degree in political science from the University of Southern Maine and a law degree from the University of Maine School of Law.  Currently, he’s on staff at Maine’s Holocaust and Human Rights Center.  He also serves as co-president of the Cambodian Community Association of Maine.&#13;
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              <text>&lt;span&gt;&lt;span&gt;Marnie Warner, one of four co-authors of the Open and Affirming Resolution in the United Church of Christ, was a key strategist in the passage of Open and Affirming in the Massachusetts Conference and at the 1985 General Synod. Marnie (Margaret) was born in Bethel, Connecticut, in 1950 and baptized in First Congregational Church of Bethel that later joined the UCC. She faithfully attended Sunday School, went to summer camp at Silver Lake Conference Center in Sharon, Conn., and was part of Pilgrim Fellowship. Marnie was the fifth generation to attend this church. She remembers her great-aunt Minnie Carter who was sent from the church as a missionary to Inanda School for Girls in South Africa for forty years. Marnie visited there in 1995. Marnie studied at Beloit College in Beloit, Wisconsin, and moved to Boston, Massachusetts, to get her Masters degree in Library Science at Simmons College in Boston.&lt;br /&gt;&lt;br /&gt;&lt;/span&gt;&lt;/span&gt;&#13;
&lt;p&gt;While attending Simmons, Marnie became involved at Church of the Covenant (COTC) and became Clerk of Council in 1977. In the early 1980’s, Marnie served on the Metropolitan Boston Association’s Committee on Ministry. She was chosen as a delegate from the Massachusetts Conference to the 1983 and 1985 General Synods which is where the Opening and Affirming story unfolds (and is told in this interview). Following that time, Marnie continued to give her time to Conference activities including chairing a search committee for two associate conference ministers and chairing the annual conference program committee. During the 1990’s, Marnie developed a workshop on Making Meetings Work that she taught and trained others to teach at churches throughout the Massachusetts Conference.&lt;/p&gt;&#13;
&lt;p&gt;At COTC, Marnie was on the Board of Deacons, Membership Development Committee and Covenant News. Being a Deacon during the 1980s was challenging as COTC shepherded many gay men through their journey with AIDS. From 1989-1992, Marnie was part of the Committee to Renew the Covenant that successfully raised $1.3 million from church members, foundations and corporations to renovate the church and create space for non-profits.&lt;br /&gt;&lt;br /&gt;&lt;span&gt;Marnie met rose ann olmstead at COTC and they grew to know each other through a COTC project, Casa Myrna Vazquez, one of the first shelters for women experiencing domestic violence. In 1981, rosi became a minister at COTC and served the congregation for twenty-two years. In 1991, rosi and Marnie took time to travel cross country by bicycle. They both pedaled all 5,250 miles with Cycle America. After over two decades as partners, Marnie and rosi were legally married in Massachusetts at Church of the Covenant in May 2004.&lt;/span&gt;&lt;br /&gt;&lt;br /&gt;&lt;/p&gt;&#13;
&lt;p&gt;Throughout Marnie’s career as a law librarian, she worked to make the law accessible to anyone needing legal information. She held jobs in a law firm and at the Massachusetts Board of Library Commissioners setting up law libraries in prisons. Since 1980 she has worked for the Trial Court overseeing and developing the services of 17 public law libraries that serve the Court, the legal community and the public. Recently she has been involved in Access to Justice.&lt;/p&gt;&#13;
&lt;p&gt;If you asked Marnie what was most exciting about her life, she would answer that “I had the opportunity to experience many firsts in my life–in all of my professional jobs, I was the first person to hold the position; I was a catalyst in Opening and Affirming and had a front row seat to an amazing journey; and was able to legally marry my partner.”&lt;/p&gt;&#13;
&lt;p&gt;(This biographical statement written by Mark Bowman from information provided by Marnie Warner.)&lt;/p&gt;</text>
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              <text>&lt;span&gt;Marnie Warner, one of four co-authors of the Open and Affirming Resolution in the United Church of Christ, was a key strategist in the passage of Open and Affirming in the Massachusetts Conference and at the 1985 General Synod. Marnie (Margaret) was born in Bethel, Connecticut, in 1950 and baptized in First Congregational Church of Bethel that later joined the UCC. She faithfully attended Sunday School, went to summer camp at Silver Lake Conference Center in Sharon, Conn., and was part of Pilgrim Fellowship. Marnie was the fifth generation to attend this church. She remembers her great-aunt Minnie Carter who was sent from the church as a missionary to Inanda School for Girls in South Africa for forty years. Marnie visited there in 1995. Marnie studied at Beloit College in Beloit, Wisconsin, and moved to Boston, Massachusetts, to get her Masters degree in Library Science at Simmons College in Boston.&lt;br /&gt;&lt;br /&gt;&lt;/span&gt;&#13;
&lt;p&gt;While attending Simmons, Marnie became involved at Church of the Covenant (COTC) and became Clerk of Council in 1977. In the early 1980’s, Marnie served on the Metropolitan Boston Association’s Committee on Ministry. She was chosen as a delegate from the Massachusetts Conference to the 1983 and 1985 General Synods which is where the Opening and Affirming story unfolds (and is told in this interview). Following that time, Marnie continued to give her time to Conference activities including chairing a search committee for two associate conference ministers and chairing the annual conference program committee. During the 1990’s, Marnie developed a workshop on Making Meetings Work that she taught and trained others to teach at churches throughout the Massachusetts Conference.&lt;/p&gt;&#13;
&lt;p&gt;At COTC, Marnie was on the Board of Deacons, Membership Development Committee and Covenant News. Being a Deacon during the 1980s was challenging as COTC shepherded many gay men through their journey with AIDS. From 1989-1992, Marnie was part of the Committee to Renew the Covenant that successfully raised $1.3 million from church members, foundations and corporations to renovate the church and create space for non-profits.&lt;br /&gt;&lt;br /&gt;&lt;span&gt;Marnie met rose ann olmstead at COTC and they grew to know each other through a COTC project, Casa Myrna Vazquez, one of the first shelters for women experiencing domestic violence. In 1981, rosi became a minister at COTC and served the congregation for twenty-two years. In 1991, rosi and Marnie took time to travel cross country by bicycle. They both pedaled all 5,250 miles with Cycle America. After over two decades as partners, Marnie and rosi were legally married in Massachusetts at Church of the Covenant in May 2004.&lt;/span&gt;&lt;br /&gt;&lt;br /&gt;&lt;/p&gt;&#13;
&lt;p&gt;Throughout Marnie’s career as a law librarian, she worked to make the law accessible to anyone needing legal information. She held jobs in a law firm and at the Massachusetts Board of Library Commissioners setting up law libraries in prisons. Since 1980 she has worked for the Trial Court overseeing and developing the services of 17 public law libraries that serve the Court, the legal community and the public. Recently she has been involved in Access to Justice.&lt;/p&gt;&#13;
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&lt;p&gt;(This biographical statement written by Mark Bowman from information provided by Marnie Warner.)&lt;/p&gt;</text>
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              <text>Marnie Warner, one of four co-authors of the Open and Affirming Resolution in the United Church of Christ, was a key strategist in the passage of Open and Affirming in the Massachusetts Conference and at the 1985 General Synod. Marnie (Margaret) was born in Bethel, Connecticut, in 1950 and baptized in First Congregational Church of Bethel that later joined the UCC. She faithfully attended Sunday School, went to summer camp at Silver Lake Conference Center in Sharon, Conn., and was part of Pilgrim Fellowship. Marnie was the fifth generation to attend this church. She remembers her great-aunt Minnie Carter who was sent from the church as a missionary to Inanda School for Girls in South Africa for forty years. Marnie visited there in 1995. Marnie studied at Beloit College in Beloit, Wisconsin, and moved to Boston, Massachusetts, to get her Masters degree in Library Science at Simmons College in Boston.&#13;
&#13;
While attending Simmons, Marnie became involved at Church of the Covenant (COTC) and became Clerk of Council in 1977. In the early 1980’s, Marnie served on the Metropolitan Boston Association’s Committee on Ministry. She was chosen as a delegate from the Massachusetts Conference to the 1983 and 1985 General Synods which is where the Opening and Affirming story unfolds (and is told in this interview). Following that time, Marnie continued to give her time to Conference activities including chairing a search committee for two associate conference ministers and chairing the annual conference program committee. During the 1990’s, Marnie developed a workshop on Making Meetings Work that she taught and trained others to teach at churches throughout the Massachusetts Conference.&#13;
&#13;
At COTC, Marnie was on the Board of Deacons, Membership Development Committee and Covenant News. Being a Deacon during the 1980s was challenging as COTC shepherded many gay men through their journey with AIDS. From 1989-1992, Marnie was part of the Committee to Renew the Covenant that successfully raised $1.3 million from church members, foundations and corporations to renovate the church and create space for non-profits.&#13;
&#13;
Marnie met rose ann olmstead at COTC and they grew to know each other through a COTC project, Casa Myrna Vazquez, one of the first shelters for women experiencing domestic violence. In 1981, rosi became a minister at COTC and served the congregation for twenty-two years. In 1991, rosi and Marnie took time to travel cross country by bicycle. They both pedaled all 5,250 miles with Cycle America. After over two decades as partners, Marnie and rosi were legally married in Massachusetts at Church of the Covenant in May 2004.&#13;
&#13;
Throughout Marnie’s career as a law librarian, she worked to make the law accessible to anyone needing legal information. She held jobs in a law firm and at the Massachusetts Board of Library Commissioners setting up law libraries in prisons. Since 1980 she has worked for the Trial Court overseeing and developing the services of 17 public law libraries that serve the Court, the legal community and the public. Recently she has been involved in Access to Justice.&#13;
&#13;
If you asked Marnie what was most exciting about her life, she would answer that “I had the opportunity to experience many firsts in my life–in all of my professional jobs, I was the first person to hold the position; I was a catalyst in Opening and Affirming and had a front row seat to an amazing journey; and was able to legally marry my partner.”&#13;
&#13;
(This biographical statement written by Mark Bowman from information provided by Marnie Warner.)</text>
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              <text>Marnie Warner, one of four co-authors of the Open and Affirming Resolution in the United Church of Christ, was a key strategist in the passage of Open and Affirming in the Massachusetts Conference and at the 1985 General Synod. Marnie (Margaret) was born in Bethel, Connecticut, in 1950 and baptized in First Congregational Church of Bethel that later joined the UCC. She faithfully attended Sunday School, went to summer camp at Silver Lake Conference Center in Sharon, Conn., and was part of Pilgrim Fellowship. Marnie was the fifth generation to attend this church. She remembers her great-aunt Minnie Carter who was sent from the church as a missionary to Inanda School for Girls in South Africa for forty years. Marnie visited there in 1995. Marnie studied at Beloit College in Beloit, Wisconsin, and moved to Boston, Massachusetts, to get her Masters degree in Library Science at Simmons College in Boston.&lt;br /&gt;&lt;br /&gt;While attending Simmons, Marnie became involved at Church of the Covenant (COTC) and became Clerk of Council in 1977. In the early 1980’s, Marnie served on the Metropolitan Boston Association’s Committee on Ministry. She was chosen as a delegate from the Massachusetts Conference to the 1983 and 1985 General Synods which is where the Opening and Affirming story unfolds (and is told in this interview). Following that time, Marnie continued to give her time to Conference activities including chairing a search committee for two associate conference ministers and chairing the annual conference program committee. During the 1990’s, Marnie developed a workshop on Making Meetings Work that she taught and trained others to teach at churches throughout the Massachusetts Conference.&lt;br /&gt;&lt;br /&gt;At COTC, Marnie was on the Board of Deacons, Membership Development Committee and Covenant News. Being a Deacon during the 1980s was challenging as COTC shepherded many gay men through their journey with AIDS. From 1989-1992, Marnie was part of the Committee to Renew the Covenant that successfully raised $1.3 million from church members, foundations and corporations to renovate the church and create space for non-profits.&lt;br /&gt;&lt;br /&gt;Marnie met rose ann olmstead at COTC and they grew to know each other through a COTC project, Casa Myrna Vazquez, one of the first shelters for women experiencing domestic violence. In 1981, rosi became a minister at COTC and served the congregation for twenty-two years. In 1991, rosi and Marnie took time to travel cross country by bicycle. They both pedaled all 5,250 miles with Cycle America. After over two decades as partners, Marnie and rosi were legally married in Massachusetts at Church of the Covenant in May 2004.&lt;br /&gt;&lt;br /&gt;Throughout Marnie’s career as a law librarian, she worked to make the law accessible to anyone needing legal information. She held jobs in a law firm and at the Massachusetts Board of Library Commissioners setting up law libraries in prisons. Since 1980 she has worked for the Trial Court overseeing and developing the services of 17 public law libraries that serve the Court, the legal community and the public. Recently she has been involved in Access to Justice.&lt;br /&gt;&lt;br /&gt;If you asked Marnie what was most exciting about her life, she would answer that “I had the opportunity to experience many firsts in my life–in all of my professional jobs, I was the first person to hold the position; I was a catalyst in Opening and Affirming and had a front row seat to an amazing journey; and was able to legally marry my partner.”&lt;br /&gt;&lt;br /&gt;(This biographical statement written by Mark Bowman from information provided by Marnie Warner.)</text>
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