122 20 2618 https://exhibits.lgbtran.org/files/original/c74269f7b59588b59875b2b335ac94bf.jpg e9cd807bcb7bf8f382f7b42e068fe495 https://exhibits.lgbtran.org/files/original/af6da2ec07afad3d7180fc32b22c55a3.jpg 093c9cfb1b3c4536436cc2e8715a3115 https://exhibits.lgbtran.org/files/original/09742e4c4a3987d799aa635c2ea6beea.jpg 66912531eb2820ad8d7e39b28f3b1e2f https://exhibits.lgbtran.org/files/original/f03a353ad52229b5722d73157bfec6ea.jpg ddc2776fb881c1587137755b746f9aa6 https://exhibits.lgbtran.org/files/original/4597fffb49e6c6cc43eb560aff8b4e57.jpg 0d35458af81d8861157862e67b701859 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 Christianity & Crisis, October 14, 1963 pp. 175-79 A Look at the Quaker Report: On Taking Sex Seriously by Tom F. Driver Headlines were made in England last winter by the publication of a 75-page pamphlet titled "Towards a Quaker View of Sex" (Friends Book Store, 302 Arch St., Philadelphia 4, Pa., $.75) Of all the revolutions through which nowadays we are passing, the revolution in sexual mores is one that receives the least thought. I do not mean that it gets the least attention but that the attention it gets is least informed by objective and radical thinking. The Quaker pamphlet deserves the critic's praise and the public's reading because it is one of the few recent documents written by Christians that attempts to look at sex dispassionately and at human beings compassionately. The group that prepared the statement proceeded on the honest Quaker assumption that Christian ethics must be founded primarily upon conscience, not primarily upon law sacred or secular, and they have spoken conscientiously. As a result, their conclusions are very liberal with respect to the letter of the law. A society that finds much of its sexual pleasure in breaking the received code cannot help, therefore, giving headlines to a statement by Christians that puts the ultimacy of that code in question. The pamphlet is not an official statement of the Religious Society of Friends in Great Britain. It is the result of a six-year study carried out by 11 individuals, six of them elders in the Society. Their discussions began in response to problems of homosexuality "brought by young Quaker students...who came to older Friends for help and guidance." The group discovered that one type of sexual problem could not be clearly seen apart from other types: "a few pieces of the jigsaw puzzle could not be identified without the whole picture." Thus the pamphlet includes an "Introduction and Basic Assumptions" and chapters on "Normal Sexual Development," "Homosexuality" (both male and female), a call for a "New Morality" and "A Word of Counsel to Counselors." There are also appendices, a glossary and a book list. The reader looking for surprises may find them. For instance, we read the following about triangular heterosexual relations: This is too often thought of as a wholy destructive and irresponsible relationship...Not sufficient recognition can and often does not arise in which all three persons behave responsibly...It is worth noting that in the two-woman/one-man situation, the very happiness of the marriage may attract a young girl or a sensitive and responsible woman...By the same token, it could surely help a nervous youngster to call in love with a happily married woman. (p. 20) On homosexuality the group supports the recommendation of the 1957 Wolfenden Report that such acts between consenting adults is private should no longer be a criminal offense. It follows the Bishop of Woolwich in his 1962 appeal for reform of "our utterly medieval treatment of homosexuals," which called a peculiarly odious piece of English hypocrisy." The group adds: Surely it is the nature and quality of a relationship that matters: one must not judge it by its outward appearance but by its inner worth. Homosexual affectation can be as selfless as heterosexual affection, and therefore we cannot see that it is in some way morally worse." (p. 36) In its section on a needed "new morality," the group writes: Nothing that has come to light in the course of our studies has altered the conviction that came to us when we began to examine the actual experiences of people--the conviction that love cannot be confined to a pattern. The waywardness of love is part of its nature, and this is both its glory and its tragedy. If love did not tend to leap every barrier, if it could be tamed, it would not be the tremendous creative power we know it so be and want it to be. (p. 39) The utterances of the group on particular problems, such as those cited, are courageous and debatable. What interests me, however, is the basic assumption that gave rise to them. This assumption is that the cardinal ethical virtue of responsibility can be made the norm for regulating and judging sexual behavior. Sexual acts are thus to be evaluated by whether they express and encourage the responsible behavior of the whole person, negatively by whether they involve exploitation. Using this as its criterion, the group finds no reason to condemn premarital, extramarital or homosexual relations as such. Sexuality, regarded objectively, is "neither good nor evil." The Christian sees it as "a glorious gift of God," which can indeed be misused; but misuse is not synonymous with infringement of the moral code, not even when that code is called Christian and seems to have biblical sanction. "It seemed to us that morals, like the Sabbath, were made for man, not man for morals..." I am going to criticize this approach, but I would like first to say that the group's obvious concern for "what is happening to people, what they are seeking to express, what motivations and intentions they are satisfying, what fruits, good or bad, they are harvesting" is of great importance and commends their report to every person who is seeking light on sexual ethics in our time. Law and Gospel The issue for Christian ethics raised by the pamphlet is a particular case of the relation of Law and Gospel. The Friends group was right to see that in our present cultural situation it is not longer sufficient to reiterate traditional standards, not even if this is combined with a Christian compassion for the offender. For the problem is that the traditional standards are no longer felt by the society to be derived from a genuine authority. This is so not only because of the alienation of the multitudes from the Church but also because within the Church--among pastor and other counselors--there is a widespread feeling that to insist upon "pure" sexual behavior may lead to neglect of "weightier matters," may jeopardize the communications of that profounder thing, man's freedom in Christ. This feeling may not be based upon the deepest sort of insight, but it is based upon one accurate opinion: namely, that when traditional religious authority is not felt by a man to be binding upon his conscience, then it is not possible to preach to him the Law and the Gospel as the same time. Well aware of the disasters created by preaching the Law only, ministers tends to say more about the Gospel. But in the long run this has the effect of undermining the Law itself, at least in so far as the Law must be spelled out as a specific guide to conduct. The last 50 years have witnessed most churches steadily liberalizing their views on divorce, softening their condemnation of many sexual practices, particularly homosexuality, and at the same time failing to provide a new formulation of the Law as it pertains to sex. No area of life is so neglected by specialists in Christian ethics as is sex. In no field have we done less to re-examine our basic assumptions, "Bible in one hand and newspaper on the other." The Quaker group calls for a "new morality" of sex. It affirms that "there must be a morality of some sort to govern sexual relations." It insists very cogently upon the social character of even the most private sexual acts. But it says nothing that might lead directly to the enunciation of the "new morality" for which it calls. The call had to be made, however, and I want now to add to it a few considerations that ought to be taken into account by Christian ethicists when they consider, as they must, the problem of sexual morality anew. The aim of the Quaker group is to pass beyond an insistence upon conformity to a code by urging that sexual relations, conformist or not, be brought into line with authentic selfhood. This is of course commendable, especially when so many people treat sex as a commodity. But I am convinced that it is insufficient and even highly misleading. It is at once too idealistic and too somber to fit the facts. An Impersonal Force Sex is a force that streams impersonally through nature. If we ask that this force be an expression of love, we must be aware of the several reality that are signified by this one English word. Love is not only responsibility and agape. It is also eros, which means desire. Sexual desire is not only desire of the "other" for the various kinds of beauty and good he, she or it may possess. It is also desire for self-gratification. The great power of sexual desire comes from the fact that it combines desire for the other with desire to gratify the self. If we are not speaking of this Janus-force we are not speaking of sex but of other things that are deemed good in association with it. No sexual ethic, including a Christian one, can be valid if it does not recognize the sex-force as a power in its own right and in both its other-directed and self-directed aspects. Whatever we say of the Church's time-honored view that marriage is a license for outlet of sexual passion (and the Quakers' report is adamant against it), at least it had the virtue of realism in regarding the sex-force as a given and not fully tamable fact of human nature. It is a mistake to assume that sex can be entirely personalized or, as a new book by a Protestant tells us, that is "is inseparable from the realization of one's humanity."* Sex is not essentially human, it is not inseparable from the human in us, and it cannot be fully humanized. It can be personified, as Aphrodite or Brigitte Bardot (I prefer Aphrodite), but these personifications have imaginative power because they represent as personal that which overrides personality. Did we not laugh when Thurber and White asked us, "Is sex necessary?" It is, indeed, from sexual humor that Christians have at present most to learn. We should distrust any pronouncement about sex, including the Quakers' report, that does not allow for the humorous side of the subject. Volumes of ostensibly Christian literature may in this way be swept from the shelves, with good riddance. Misplaced seriousness has wreaked more havoc on modern sexuality than all the films of Hollywood, most of which are themselves soddenly lugubrious as a "concession" to the pious. A return of ribaldry, now virtually absent from Broadway and Hollywood, would do much to clear the air. Laughter at sex is about the only way to put sex in its place, to assert one's humanity over against that impersonal, irrational, yet necessary force that turns even the best of men into caricatures of themselves. Not only "sinful" sex does this: lawful sex, safely within the limits of marriage and love, does it too, as everybody knows; and he who does not laugh about it must be humiliated by it. To be sure, there are various kinds of laughter. I hold no brief for snickering. Quite the opposite. A snicker is the unhappy result of a healthy impulse to laughter being partially suppressed by an unhealthy sense that laughter is forbidden. Also the giggle, which comes from embarrassment. What I proclaim is the Christian freedom to treat an impersonal aspect of creation lightly. What I deplore that that almost every book and article written on sex by a Christian leaves one with the feeling that sex must be a serious business. What has happened to our common sense? The Adolescent and the Disturbed Part of the answer may lie in the negative attitudes St. Paul seems to have had, part in the Church's long-held view that flesh belongs to sin. But I believe there is a simpler explanation closer to hand, especially as regards recent writing. It is that writers on sexual behavior tend to have in mind the needs of adolescents and other persons who are disturbed about their sex life. Laughter at sex comes naturally to the blessed, by which I mean young children and grown-up people, but not to the adolescent and the disturbed. To children the human body is neither a temple nor a prison; it is just odd, like the frog in the garden. The girl child's laughter at male physiognomy is no rejection of the body but simply a subordination of it to common sense. And her mother, if she has left adolescence behind her, will find the subject even funnier because she knows the sex act and all its disproportions. (Males usually do not find as much to laugh at; proud man does not like humor to cut him down to size.) In the whirlwinds of puberty the body becomes a serious matter. Loss of chastity looms up, longed for and feared, and even after that happens there is a long road to travel before those many adjustments are made that allow the sex life both to flower and to be separated from the centers of anxiety. While this is going on, laughter seems too cheap for sex--though by an assumed toughness the adolescent can invert his natural feelings. A special problem is therefore posed as to how one discusses sex with the adolescent and the disturbed. Telling a homosexual who is a potential suicide that his situation is comic is obviously not going to help him. That doesn't change the fact that this is actually what he most needs to know. Had Oscar Wilde considered his own emotions to be as humorous as he considered other things, he would not have gotten into all that trouble. Of course we wanted trouble; and the law, being as serious as he, obliged him. If Wilde lost his sense of humor at this point, at least one old lady maintained hers. Asked what she thought, she replied: "I don't care what they do, as long as they don't do it in the streets and frighten the horses." What we say to the adolescent and the disturbed is a pastoral question or, if you like, a question of therapeutic strategy. (Adolescence is a disease: if one is cured of it, he becomes immune.) The strategy will often be decided, as the Army says, "by the situation and the terrain." But this particular question is to be separated sharply from the problem of framing a basic Christian sexual ethic. The psychology of the adolescent and the disturbed cannot be normative. The adolescent is endemically romantic: he idealizes sex, sometimes inverting this idealism into scorn and fear. But Christianity should no more idealize sex than it should scorn or fear it. It sees sex as a fact of created nature. This natural force can no more be made fully "human" than can mountain goats or ocean currents. Like them it can, if accepted, be used by man for his own good within a life of faithfulness and praise. Only, however, if the mystique of sex, a holdover from paganism, is blanched away. For the idealization of sex is merely once face of the coin that shows on its other side the disparagement of sex. Among the topics in the Quakers' report that could be improved with the leaven of humor is homosexuality. Society regards homosexuality between consenting adults as a crime. Opposing this, the Quaker group sees it as tragedy or potentially as a serious and responsible sexual relation. Now a crime is certainly should not be. I would not deny that it can be a serious and responsible relation. But the matter cannot be left there, as the report leaves it. Let us go on to say that homosexuality is odd. All sex is odd, but homo-sex is odder than most. And funnier. The homosexual doesn't know what he's missing. Bigger joke: for emotional reasons, he can't know. The guy is trapped. The question now is: are we to take this trap as fate (bad), or destiny (potentially good) or as a devil of a predicament from which there might be a way out? The minute we opt for fate and/or destiny we play acolyte to the bogus rituals that surround homosexuality. There is a whole literature and psychology built on this, and it's just plain cockeyed. Psychiatry, as it sheds its doctrinaire determinism, is waking up to this fact. Since we are not to idealize heterosexuality, neither are we to acquiesce in the idealization of homosexuality. The first step to health is to remove from it the aura of forbidden (therefore exalted) mystery. And I submit that homosexuality brought fully into the light of day and stripped of its exotic defenses will appeal to only a fraction of the people now swept along by it. I do not mean to say that the ethical dilemmas of sex can be overcome by purely social and psychological means. Whatever we do to dispel by laughter and common sense the mystique of sex, whatever we do to make the statutes of the land more wise, there will always remain an area in which one's moral response is decisive and in which codification is necessary. But the area of decision-making will remain obscure as long as the laws and the prevalent attitudes of society are out of touch with human nature. Let us not try fully to humanize, let alone to sanctify, sex; but let us assert a human transcendence over it. Such a plea does not add up to a Christian ethic of sex. It only asks that specialists in ethics deal with sex at the thing it is and not as the bearer or either our salvation or our damnation. The Quakers did not make that mistake, but they were so serious in their approach that they come close. Sex is necessary, but it is not a necessity. _______________________________ *Roger Mehl, reviewing in Le Monde (May 29, 1963) Amour et Sexualite by Robert Grimm (Delachaux et Niestle: Neuchatel and Paris, 1962). 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 Tom Driver review in Christianity & Crisis Description An account of the resource Tom F. Driver, instructor at Union Theological Seminary in New York (later long-time Paul Tillich Professor of Theology & Culture there) published this somewhat whimsical review in the weekly journal Christianity & Crisis. Source A related resource from which the described resource is derived Christianity & Crisis, October 14, 1963. pp. 175-79. 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 Shower of Stoles Description An account of the resource Items (stoles) for the Shower of Stoles exhibit Stole A stole in the Shower of Stoles exhibit Honoree The person honored by the creation of thestole. Tom Hickok Stole Text TOM HICKOK This stole was hand-made by four women who interviewed Tom to find out his favorite symbols of the church. A graduate of Princeton Seminary and Edinburgh University, Tom longs for the day when the church will accept him for what he is. Denomination Presbyterian Church (USA) 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/. Identifier An unambiguous reference to the resource within a given context 377 Title A name given to the resource Tom Hickok Contributor An entity responsible for making contributions to the resource Thomas Hickock Coverage The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant Unknown 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 Shower of Stoles Description An account of the resource Items (stoles) for the Shower of Stoles exhibit Stole A stole in the Shower of Stoles exhibit Honoree The person honored by the creation of thestole. Tom Philipp Stole Text In Honor of THE REV. TOM PHILIPP Given by Bob and Vergene Wieman Campus Chaplain and for more than 15 years pastor of the Community Presbyterian Church in Merrick, Long Island, New York. A great pastor, counselor, presbyter and friend. Tom came out at the 1978 General Assembly when the "definitive guidance" was first enunciated. The next year he was elected Moderator of Long Island Presbytery and served in that capacity in 1980. He has served the presbytery and the communities of Long Island faithfully and in many diverse capacities. Under his leadership Merrick Church became a More Light Church. Denomination Presbyterian Church (USA) Contribution Date 1997 Contribution Story Rev. Bob and Vergene Wieman, donors of this stole, count their friend and colleague, Tom, as one of their heroes. Tom was one of the few ordained LGBT folk who came out at the fateful 1978 General Assembly and managed to remain an ordained parish pastor. The fact that he was elected Moderator of Long Island Presbytery the very next year is a testimony to Tom's exemplary faith, character and pastoral leadership. In part because of the witness of Tom and other LGBT people of faith and courage, Bob and Vergene have been active leaders themselves in the More Light movement in Ewing and Princeton, NJ. Martha Juillerat Founder, Shower of Stoles Project 2006 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/. Identifier An unambiguous reference to the resource within a given context 387 Title A name given to the resource Tom Philipp Coverage The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant Merrick, Long Island, New York (USA) Contributor An entity responsible for making contributions to the resource Bob and Vergene Wieman Ally Clergy Activist More Light Presbyterians for LGBT Concerns New York Philipp, Tom Presbyterian Presbyterian Church (USA) Wieman, Bob Wieman, Vergene https://exhibits.lgbtran.org/files/original/915ecba4df0beaa316bd046975772fb5.jpg 8b5b3e7c9293824b5d895dad9b039ea3 https://exhibits.lgbtran.org/files/original/2d32a39a5f70f85ac3b274aaa6126b46.jpg 3caf29b3e17523b68856905e366e4fda 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 Shower of Stoles Description An account of the resource Items (stoles) for the Shower of Stoles exhibit Stole A stole in the Shower of Stoles exhibit Honoree The person honored by the creation of thestole. Tommy Pritchard Stole Text Tommy Pritchard PC '86 CTS '95 Denomination Presbyterian Church (USA) Contribution Date 1996 Contribution Story In 1997, North Decatur Church donated about a dozen stoles to the collection. A few stoles honored members of the church, a few more were Signature Stoles from the congregation. The final few stoles were made to honor LGBT persons known to the church (although not necessarily members there) who serve the Presbyterian Church in silence. Tommy Pritchard is a graduate of Columbia Theological Seminary. Martha Juillerat Founder, Shower of Stoles Project 2006 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/. Identifier An unambiguous reference to the resource within a given context 355 Title A name given to the resource Tommy Pritchard Coverage The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant Decatur, Georgia (USA) Contributor An entity responsible for making contributions to the resource North Decatur Presbyterian Church Georgia Presbyterian Presbyterian Church (USA) Pritchard, Tommy https://exhibits.lgbtran.org/files/original/4579f8769589a88e6b57e1f4ceb17f8b.jpg f01fe54b6e1363deb051710842f6fd62 https://exhibits.lgbtran.org/files/original/0a38b1efd2f9d2bc9966df94cb0350db.jpg bc683baae1c2b9b8e188aa5353c5eb37 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 Shower of Stoles Description An account of the resource Items (stoles) for the Shower of Stoles exhibit Stole A stole in the Shower of Stoles exhibit Honoree The person honored by the creation of thestole. Tompkins Family Stole Text Helen Tompkins Ernie Tompkins Margaret Tompkins Sam Tompkins Denomination Presbyterian Church (USA) Contribution Date 1996 Contribution Story This is one of about thirty stoles donated to the collection by First Presbyterian Church of Palo Alto. First Palo Alto, a More Light congregation, has for decades been on the forefront of the movement for full inclusion of LGBT persons into the life and leadership of the church and greater society. Among the many leaders of the movement who have come from this congregation is Mitzi Henderson, former national President of PFLAG and national Co-Moderator of More Light Presbyterians. Martha Juillerat Founder, Shower of Stoles Project 2006 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/. Identifier An unambiguous reference to the resource within a given context 142 Title A name given to the resource Tompkins Family Coverage The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant Palo Alto, California (USA) Contributor An entity responsible for making contributions to the resource First Presbyterian Church Ally California Henderson, Mitzi More Light Presbyterians for LGBT Concerns Parents and Friends of Lesbians and Gays (PFLAG) Presbyterian Presbyterian Church (USA) https://exhibits.lgbtran.org/files/original/e5150af7bc4051ce41d8a7f11c904409.jpg 9717b2615db332c5fdaa6daec20d3bed 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 Historical Development of BIPOC Trans-spiritual Leadership Website A resource comprising of a web page or web pages and all related assets ( such as images, sound and video files, etc. ). URL https://tongaleiti.org 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 Tonga Leitis Association Source A related resource from which the described resource is derived https://tongaleiti.org Description An account of the resource Since 1992, Tonga Leitis Associations (TLA) was established with the intention to recognize the contribution of our members to the community. Over the years, TLA recognised the importance of our contribution and committed to improving the health and rights of people with diverse sexual orientation, gender identity, gender expression and sex characteristics (SOGICESC) in Tonga and across the Pacific. TLA was incorporated under the Tonga Societies Act as the only non-profit organisation that represents and works with SOGIESC people. Our main office is based in Nukualofa, Tongatapu, with network of individuals and small groups in the outer islands with specific to ‘Eua, Ha’apai and Vava’u.   <a href="https://tongaleiti.org" target="_blank" rel="noopener">https://tongaleiti.org</a> https://exhibits.lgbtran.org/files/original/0861e39a0d9539e9046311b6d2466e67.jpg 1869aa4f7e8b17a27cdddb885a8a02f6 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 Historical Development of BIPOC Trans-spiritual Leadership YouTube Video A video hosted on YouTube. YouTube ID Eleven-character ID assigned by YouTube 7zZGQFYGdw4 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 Tongan transgender activist Joey Joleen Mataele Source A related resource from which the described resource is derived Tagata Pasifika https://www.youtube.com/watch?v=7zZGQFYGdw4 Description An account of the resource A Tongan transwoman discusses the difficulties of life and sees her faith as her only refuge. https://exhibits.lgbtran.org/files/original/a8a017ac395b1714b795732556d86aeb.jpg 180f79641b85a8f2addff82807113d6a 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 Torah scrolls at CBST Description An account of the resource In 1974, Temple Shaaray Tefila, NYC, lent CBST a Torah for the High Holy Days. In 1976, CBST received a Torah on permanent loan with the metal gates of its ark from the closed Reform Tremont Temple Gates of Mercy, Bronx, NY. CBST raised funds to purchase a second Torah in 1978 and a third in 1982. Source A related resource from which the described resource is derived CBST Archives https://exhibits.lgbtran.org/files/original/57b45a81d5f9731b6958e7a1c291a253.jpg d8b2686d37fb119405f765c2c22e93f5 https://exhibits.lgbtran.org/files/original/3dea2b6c30e5d45b969329e172abbd08.jpg 05237de06265872454bfee6a618f58d2 https://exhibits.lgbtran.org/files/original/66f584f6c11667c9de56478c51c9b573.jpg f1025ad2e8c579e6acd2161b9197694a 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 Torrie biographical info Description An account of the resource Biographical data on Alfred Torrie from the Dictionary of Quaker Biography. Source A related resource from which the described resource is derived Library of the Society of Friends, London. Reproduced by permission of the Religious Society of Friends in Britain. https://exhibits.lgbtran.org/files/original/d7eb8d5dc204c536e84a048622c2965e.pdf d6e203bd377c3f6b301305181de380b5 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. 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 Towards a Quaker View of Sex, 1963 Description An account of the resource The original 1963 edition of the TQVOS pamphlet https://exhibits.lgbtran.org/files/original/3eee77e0c889e3ba089925c775c953f0.pdf ef479f75ca23e6014f8f8c519e96dea2 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 Towards a Quaker View of Sex, 1964 Description An account of the resource The first revised edition (1964) of the TQVOS pamphlet 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 Shower of Stoles Description An account of the resource Items (stoles) for the Shower of Stoles exhibit Stole A stole in the Shower of Stoles exhibit Honoree The person honored by the creation of thestole. Tracy Smith Stole Text My name is Tracy Smith and I earned my M.Div. From Boston University School of Theology in 1984. I grew up in the United Methodist church and was very active in the youth and camp programs throughout my junior and senior high years of school. I felt called to ministry during those years, preparing myself by first attending a Christian college for four years. I realized I was a lesbian my last year of college. I continued with my plans of theology school not knowing really what this would mean for my career. The pastor of my church where I sought to be "in care" found out that I was a lesbian at the end of my first year at BUSTH. I was outed by another student in the same conference. My pastor said he would make it his mission to see to it that I never ministered in a church. He was a member of the Board of Ordained Ministers in the Michigan Eastern conference. He stuck by his word and was successful in keeping me out of ordained ministry in the United Methodist denomination. I was offered the opportunity to write a statement that I believed homosexuality was wrong, not keeping with Christian teaching, and that I would remain celibate. If only I would sign… I did not sign a statement. There were many years of struggle, being lost, and in the end being found. I have a successful private practice in psychotherapy where I work with gay, lesbian and heterosexual people. I am truly honored that I am allowed to journey with people during some of the most significant times of their lives. I am able to fulfill my call to ministry in my work. What is of God will prevail if we continue to be faithful! Besides my practice of 11 years, I am the Minister of Outreach at Euclid Ave. UMC in Oak Park, IL. During this time of turmoil Euclid made a bold statement in creating a position to reach out to gay, lesbian, bisexual and transgendered people. My heart aches during communion because I know that even with the taking of this position it does not change the reality that I can not administer the sacraments. Until something radical changes, I will not be ordained. The beautiful stole you view will never be mine to wear. I am blessed with a partner of 15 years. Together we have created a family, a 3 year old daughter and a 16 month old daughter who we have adopted internationally. My partner is out of the country as I write this to bring our youngest daughter home! Life is full! People and politics have not always been good to me but I can say that God is good and has been good to me. Denomination United Methodist Church Contribution Date 1999 Contribution Story This stole was given to us in advance of the 2000 General Conference of the United Methodist Church in Cleveland, OH. The United Methodist Church has turned away a treasure in denying Tracy Smith the opportunity to pursue her call to ordained ministry. Fortunately, Euclid Ave. Church recognized Tracy's abundant gifts and made a place for her on their staff. 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. 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. Martha Juillerat Founder, Shower of Stoles Project 2006 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/. Identifier An unambiguous reference to the resource within a given context 468 Title A name given to the resource Tracy Smith Coverage The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant Oak Park, Illinois (USA) Contributor An entity responsible for making contributions to the resource Tracy Smith Clergy Activist Illinois Methodist Ordination Reconciling Ministries Network (formerly Reconciling Congregation Program) Smith, Tracy United Methodist Church Women and Religion https://exhibits.lgbtran.org/files/original/904288fad2bf84dfbbc2b6def19c31fd.jpg 996d78348ee58e8676149e6893e36687 https://exhibits.lgbtran.org/files/original/54522895384088d6736f05f904aee9c4.png 5a06f9b36631f7b9f8dc3762a9b5749e https://exhibits.lgbtran.org/files/original/82bda1c99efbe1780eb7917be666825c.jpg 822bea1cf07036411f34336d2ee9dd9a https://exhibits.lgbtran.org/files/original/8695882bd59d96b76221283b36b83557.jpg 6b58ed1cf886610aef69bb2109c00d73 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 Historical Development of BIPOC Trans-spiritual Leadership 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 Trans and Anti-Police Brutality Posters from the Ferguson protest and riots. Photographer's caption continues: Black trans person playing a flute in front of the Ferguson Police Department during a protest against police brutality. Ferguson, Missouri is where the Ferguson Uprising transpired after Mike Brown was killed by a Ferguson police officer in 2014. Subject The topic of the resource Posters were removed from the Black Lives Matter Memorial Fence, an installation of protest art attached to a chain link fence outside of the White House, Washington, D.C, from June 2020 through January 2021, responding to the murder of George Floyd on May 25, 2020, and other instances of police brutality against African Americans; other issues addressed by posters on the fence include institutional injustices, political protest, frustration and mourning related to COVID-19, and international solidarity. Description An account of the resource Poster donated to the Library of Congress. Forms part of: [Posters from the Black Lives Matter Memorial Fence in Washington, D.C.]. Gift; Nadine Seiler & Karen Irwin on behalf of the BLM community; 2021; (DLC/PP-2021:011). Image at the LOC by Vanessa Charlot LC-DIG-ppbd- 01250 (ONLINE) [P&P] Source A related resource from which the described resource is derived LOC Call numbers: Black Trans Protestor Playing Flute, September 26, 2020 LOT 15471, no. 17 (H) [P&P] Black Trans Protest Poster, 2020 or 2021 LOT 15471, no. 29 (OSE) [P&P] Poster featuring Michael Jackson's words, 2020 0r 2021 LC-DIG-ppbd- 01250 (ONLINE) [P&P] Love is love poster, 2020 or 2021 LOT 15471, no. 15 (H) [P&P] Ferguson protests sign transgender https://exhibits.lgbtran.org/files/original/30e6c41d36bafa05267091e97653d9e9.jpg b04754e36e27035cc2fbd5c10c90588c 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 Historical Development of BIPOC Trans-spiritual Leadership Website A resource comprising of a web page or web pages and all related assets ( such as images, sound and video files, etc. ). URL http://transbodies.com/about/ 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 Trans Bodies, Trans Selves Source A related resource from which the described resource is derived http://transbodies.com/about/ 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 Historical Development of BIPOC Trans-spiritual Leadership 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 Trans Bodies, Trans Selves 2022 https://exhibits.lgbtran.org/files/original/d6049527e43519b835b29c0f4f120fa0.jpg a5cc627a38b66bf7e44397f9913967b1 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 Historical Development of BIPOC Trans-spiritual Leadership Website A resource comprising of a web page or web pages and all related assets ( such as images, sound and video files, etc. ). URL https://au.rollingstone.com/culture/culture-features/the-trans-fight-18765/ 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 Trans culture may be experiencing a tipping point, but it’s no thanks to Australia's current legislation Description An account of the resource [Shanaya] moved in with Christian couple Trevor and Judy, who worked closely with asylum seekers through the Detention Centre. The couple introduced her to the Newtown Mission church and its Pastor, Andy, who became the first friend she ever came out to. “I said, ‘If I tell you, I think you’re going to hate me’,” Shanaya recounts. “He said, ‘Trust me child no matter what you tell me, my love for you, Jesus’ love for you, will never go away. It will always be the same’.” Pastor Andy remembers it well too: “I wanted Shanaya to feel supported and not condemned by her fellow Christians,” he says. Source A related resource from which the described resource is derived Quote from Rolling Stone by Poppy Reid November 4, 2020. Photo by Ken Leanfore for Rolling Stone https://au.rollingstone.com/culture/culture-features/the-trans-fight-18765/ Subject The topic of the resource A transwoman flees India seeking freedom to be herself in Australia, but life is altered again when he beoved partner dies. https://exhibits.lgbtran.org/files/original/bf79e5d12235b13a1f990132b11f46ea.png dd26e6f57e7e8f827b7a0fed46a77436 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 Historical Development of BIPOC Trans-spiritual Leadership Website A resource comprising of a web page or web pages and all related assets ( such as images, sound and video files, etc. ). URL https://www.masstpc.org/what-we-do/trans-leadership-academy/?emci=c2592c50-7a7d-ee11-b004-00224832e1ba&emdi=af887222-b37d-ee11-b004-00224832e1ba&ceid=11016395 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 Trans Leadership Academy https://exhibits.lgbtran.org/files/original/fe524c5ef80f4f9a8d4435948cc50657.jpg 9cef5ffedc4e929e6919680456369ed3 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 Historical Development of BIPOC Trans-spiritual Leadership 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 Trans Spiritual Care Initiative: A project of Sojourn Chaplaincy Subject The topic of the resource How do trans people in health care settings get the support they need? Description An account of the resource The San Francisco General Hospital offers spiritual care services to its patients and staff that Sojourn Chaplaincy provides. Trans leaders worked with clergy from the Global Ministry Center (Church of the Nazarene) to develop new standards of gender-affirming care appropriate for transgender patients and staff. In 2017 they initiated a new service that never existed before. They began to recruit clergy and chaplains who were trained in gender diversity. These new gender-affirming recruits joined the project to accompany transgender patients and be their healthcare advocates. They called it the Transgender Spiritual Care Initiative (TSCI). Source A related resource from which the described resource is derived https://transspiritualcare.org/ https://exhibits.lgbtran.org/files/original/a3deae50a23960461e8996f95e6b7f31.jpg 1b01b88b1df7b9118f1a7008cbca2592 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 Historical Development of BIPOC Trans-spiritual Leadership 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 Trans Spiritualities Conference 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 Historical Development of BIPOC Trans-spiritual Leadership Website A resource comprising of a web page or web pages and all related assets ( such as images, sound and video files, etc. ). URL https://www.sfgate.com/bayarea/article/SAN-FRANCISCO-Singing-the-gospel-of-2791956.php 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/. Subject The topic of the resource "If any message of any song I sing helps someone get out of their inner locked-up cage, that's what I'm for," Baker said, "because it took me a while to get free." Description An account of the resource Founder and co-director Ashley Moore, 37, a respected local record producer and musician, was racked with doubt when "God burst this thing in my mind." "Where will we sing?" she recounted asking herself. "Would people stop laughing long enough to listen? "You know how the queer community is. They don't want to hear anybody talking about God. They have too many wounds from Bible abuse and queer bashing," Moore said. "And then the Christians who have bought in to the whole mistranslation of the Bible think, 'What is this? Queers are singing gospel?' " Well, yes. Title A name given to the resource Transcendence Choir and Bobbie Jean Baker