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&lt;p&gt;This is one of about two dozen stoles donated by members of DUPC in early 1996.  Most of the stoles arrived without names or narratives.  However, we have been told that most of the donors are "out" LGBT persons, unnamed but not necessarily anonymous.&lt;/p&gt;
&lt;p&gt;DUPC was at the center of a pivotal moment in the history of the Welcoming movement in the Presbyterian Church.  In 1978 the General Assembly acted to bar the ordination of "self-avowed, practicing homosexuals."  However, an exception was added to the action which exempted those ordained before 1978 from future judicial action.  This clause allowed DUPC in 1991 to call the Rev. Dr. Jane Adams Spahr to become a co-pastor of the church; Janie had been ordained prior to 1978.  However, the Presbyterian Church broke its trust and in 1991 the denomination's highest judicial body barred Janie from being installed.  In response, DUPC called Janie to be an "Evangelist," and formed That All May Freely Serve to allow Janie to preach, educate and challenge church structures at DUPC and throughout the country.&lt;/p&gt;
&lt;p&gt;&lt;/p&gt;
&lt;p&gt;&lt;strong&gt;Martha Juillerat&lt;/strong&gt;&lt;/p&gt;
&lt;p&gt;Founder, Shower of Stoles Project&lt;/p&gt;
&lt;p&gt;2006&lt;/p&gt;</text>
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&lt;p&gt;&lt;/p&gt;
&lt;p&gt;&lt;strong&gt;Martha Juillerat&lt;/strong&gt;&lt;/p&gt;
&lt;p&gt;Founder, Shower of Stoles Project&lt;/p&gt;
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&lt;p&gt;DUPC was at the center of a pivotal moment in the history of the Welcoming movement in the Presbyterian Church.  In 1978 the General Assembly acted to bar the ordination of "self-avowed, practicing homosexuals."  However, an exception was added to the action which exempted those ordained before 1978 from future judicial action.  This clause allowed DUPC in 1991 to call the Rev. Dr. Jane Adams Spahr to become a co-pastor of the church; Janie had been ordained prior to 1978.  However, the Presbyterian Church broke its trust and in 1991 the denomination's highest judicial body barred Janie from being installed.  In response, DUPC called Janie to be an "Evangelist," and formed That All May Freely Serve to allow Janie to preach, educate and challenge church structures at DUPC and throughout the country.&lt;/p&gt;
&lt;p&gt;&lt;/p&gt;
&lt;p&gt;&lt;strong&gt;Martha Juillerat&lt;/strong&gt;&lt;/p&gt;
&lt;p&gt;Founder, Shower of Stoles Project&lt;/p&gt;
&lt;p&gt;2006&lt;/p&gt;</text>
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&lt;p&gt;DUPC was at the center of a pivotal moment in the history of the Welcoming movement in the Presbyterian Church.  In 1978 the General Assembly acted to bar the ordination of "self-avowed, practicing homosexuals."  However, an exception was added to the action which exempted those ordained before 1978 from future judicial action.  This clause allowed DUPC in 1991 to call the Rev. Dr. Jane Adams Spahr to become a co-pastor of the church; Janie had been ordained prior to 1978.  However, the Presbyterian Church broke its trust and in 1991 the denomination's highest judicial body barred Janie from being installed.  In response, DUPC called Janie to be an "Evangelist," and formed That All May Freely Serve to allow Janie to preach, educate and challenge church structures at DUPC and throughout the country.&lt;/p&gt;
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&lt;p&gt;&lt;strong&gt;Martha Juillerat&lt;/strong&gt;&lt;/p&gt;
&lt;p&gt;Founder, Shower of Stoles Project&lt;/p&gt;
&lt;p&gt;2006&lt;/p&gt;</text>
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&lt;p&gt;This is one of about two dozen stoles donated by members of DUPC in early 1996.  Most of the stoles arrived without names or narratives.  However, we have been told that most of the donors are "out" LGBT persons, unnamed but not necessarily anonymous.&lt;/p&gt;
&lt;p&gt;DUPC was at the center of a pivotal moment in the history of the Welcoming movement in the Presbyterian Church.  In 1978 the General Assembly acted to bar the ordination of "self-avowed, practicing homosexuals."  However, an exception was added to the action which exempted those ordained before 1978 from future judicial action.  This clause allowed DUPC in 1991 to call the Rev. Dr. Jane Adams Spahr to become a co-pastor of the church; Janie had been ordained prior to 1978.  However, the church broke its trust and in 1991 the denomination's highest judicial body barred Janie from being installed.  In response, DUPC called Janie to be an "Evangelist," and formed &lt;em&gt;That All May Freely Serve&lt;/em&gt; to allow Janie to preach, educate and challenge church structures at DUPC and throughout the country.&lt;/p&gt;
&lt;p&gt;(Note: The decorations on this stole were created with construction paper.  The netting was added later to protect this delicate material from damage.)&lt;/p&gt;
&lt;p&gt;&lt;/p&gt;
&lt;p&gt;&lt;strong&gt;Martha Juillerat&lt;/strong&gt;&lt;/p&gt;
&lt;p&gt;Founder, Shower of Stoles Project&lt;/p&gt;
&lt;p&gt;2006&lt;/p&gt;</text>
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&lt;p&gt;&lt;strong&gt;Martha Juillerat&lt;/strong&gt;&lt;br /&gt;Founder, Shower of Stoles Project&lt;br /&gt;2006&lt;/p&gt;</text>
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              <text>&lt;p&gt;Sue Shulina&lt;br /&gt;Tom Rokicki&lt;/p&gt;
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&lt;p&gt;Love&lt;/p&gt;</text>
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              <text>&lt;p&gt;Southminster Presbyterian Church is a More Light congregation, working for the full inclusion of lesbian, gay, bisexual and transgender people into this life and leadership of the Presbyterian Church (USA).  This stole was offered on behalf of LGBT Presbyterians and their allies, at Southminster and throughout the denomination.&lt;/p&gt;
&lt;p&gt;&lt;strong&gt;Martha Juillerat&lt;br /&gt;&lt;/strong&gt;Founder, Shower of Stoles Project&lt;br /&gt;2006&lt;/p&gt;</text>
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              <text>CONGREGATION&#13;
BETH SIMCHAT TORAH&#13;
&#13;
Question D. 1.: The following figures are approximations&#13;
&#13;
1973 - M 40/F 10 Total 50&#13;
1974 - M 55/F 10 Total 65&#13;
1975 - M 150/F 30 Total 180&#13;
1976 - M 175/F 36 Total 211&#13;
1977 - M 160/F28 Total 188&#13;
1978 - M 175/F 36 Total 211&#13;
1979 - M 180/F 23 Total 203</text>
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                <text>Membership numbers broken down by gender from 1973-1979</text>
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              <text>To Members of the Committee.&#13;
&#13;
It was my job to write a section on heterosexuality. I've had very little time to give to it and I've had simply to throw together a number of scraps that may or may &#13;
not be what is wanted. They may overlap on to Duncan's section on the Quaker approach but we can perhaps sort this out on Sunday. I have seen Richard's section on &#13;
heterosexual deviations and it seems to me to state or imply a great deal of what is normal in physical heterosexual contacts. There seems therefore relatively little of that for me to describe.&#13;
&#13;
I would suggest that our pamphlet should open with a statement to this effect:&#13;
&#13;
"The contents of this pamphlet are the considered and corporate responsibility of this committee. It is requested that individual members should not be approached by representatives of the Press for any interpretation or answering of questions. There will certainly be much discussion and many questions put to us, but we feel that every question must be consider by the whole committee before any answers are made public in the Press.&#13;
&#13;
"Further, although this pamphlet is the work of a Quaker Committee, it has not been submitted for approval to the Society of Friends as a whole, and must not be taken to commit Quakers in general to its findings.&#13;
&#13;
K.C.B.</text>
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                <text>Keith Wedmore Papers</text>
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                <text>Barnes sent memo re: his draft of a section on heterosexuality. He also proposed statements emphasizing that the study is the creation of the whole committee and that is not sanctioned by the Religious Society of Friends.  </text>
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              <text>Page 1: &#13;
"Memoir of My Intern Year (1966-1967) as the Minister of Young Adults at theGlide Memorial Methodist Church&#13;
by Dr. Larry Mamiya,&#13;
Professor of Religion and Africana Studies at Vassar College&#13;
I first learned of the Glide Fellows Program in 1965 from Neale Secor, a former lawyer who was studying for his Bachelor of Divinity degree (later changed to a Master of Divinity) at the Union Theological Seminary in New York City, where I was also a student. Neale was the first Glide Fellow and did his intern year as the first Minister to Young Adults at the Glide Memorial Methodist Church in San Francisco. He told me that Glide was composed of three institutional entities—the Glide Memorial Methodist Church, the Glide Urban Center, and the Glide Foundation. His work with young adults, both gay and straight, involved holding an open house during week nights in his family’s apartment, where both gay and straight young adults from the church could gather and socialize. He was married with two children. He also helped out with the work of all three Glide entities in the Tenderloin area surrounding the church.&#13;
In 1964 Glide had become the first Christian church to establish the Council on Religion and the Homosexual. The Rev. Ted McIIvenna of Glide helped to establish the Council. By doing so, Glide had&#13;
become a maverick in the United Methodist Church and Christian circles since the Methodists and most Christian denominations still do not approve of homosexuality nor gay marriages. Glide was able to maintain its independent stance and cutting edge, progressive urban ministries largely due to the financial independence the church had from its endowment in the Glide Foundation. Lizzie&#13;
Glide, whose family’s fortune derived from California oil and cattle, was also a devout Methodist. She saw that the downtown area of the Tenderloin had no church, so she established her own and&#13;
endowed it with funds coming from the profits of the Californian Hotel nearby. A team of Methodist clergy established in the early 1960’s both the Urban Center and the Foundation as appendages to the church. The Civil Rights movement had triggered a host of bold experimental ministries and Glide saw itself at the forefront of this movement.&#13;
I was in my second year at Union and was trained as a community organizer, doing rent strikes, welfare mediation, and general problem solving, from the base of a black church in upper East Harlem called the Triangle. Instead of teaching Sunday school which most seminarians do for their field work, two black women from the church and I were trained to run a problem solving clinic. A former Marine captain, lawyer, and associate minister George Fuller taught me how to organize using the methods and principles of Saul Alinksy, which focused on using nonviolent protest and conflict to bring about social change. This background of working as a community organizer in Harlem worked to my advantage when I applied and was accepted to become one of three Glide Fellows. Rich, a Union classmate, was placed in a suburban arts church, Barry from Canada went to Mendocino to work with Caesar Chavez and the farm workers, while I became the Minister to Young Adults at Glide itself. However, before going to Glide, I spent the months from May to July of 1966 as a civil rights organizer in the rural areas, sponsored by the Student Interracial Ministry and the Student Nonviolent Coordinating Committee, in the Southwest Georgia Project headed by the Rev. Charles Sherrod (see my memoir (“SIM, SNCC and the Southwest Georgia Project”) in the online Civil Rights Movement Veterans archives: www.crmvets.org)."&#13;
&#13;
Page 2: "That summer in Southwest Georgia was an extremely violent one since I saw more blood spilled at that time than for the rest of my life. I left Southwest Georgia into participate in my sister’s wedding in Hawaii. After spending a week in Hawaii, I headed for San Francisco. A Union classmate David Mann introduced me to the Rev. Fred Bird and his wife Ann. Fred, a graduate of the Harvard Divinity School, pastored a church in Chinatown and I stayed in their apartment for a week until I found a place of my own. I also bought a used car from David, a British made Sunbeam sports convertible, for $600. As the new Minister to Young Adults at Glide, I asked around about where many young adults were living and hanging out in the city. The answer was an area where two streets crossed, Haight and Ashbury. So I found an apartment on Parnassus Street below the U.C. Medical Center and on the outskirts of the Haight-Ashbury district. Little did I know that that little community would explode in 1967 with over a million young people coming through and become the center of a burgeoning youth counterculture.&#13;
As a community organizer, I knew that I had to hang out a while to find out what’s going on and what the important needs were in the neighborhood. In the beginning I did that in the Tenderloin district&#13;
surrounding Glide church with members of Vanguard who were meeting at the church. I spent three to four nights a week from 10 p.m. to about 3 or 4 a.m. talking to the young street hustlers (male and&#13;
female prostitutes, transvestites, and transsexuals) on the street corners or in coffee shops. Vanguard&#13;
was the first group of largely gay young people in the nation organized by Adrian Ravarour (later the Rev. Dr. Ravarour). He would always be introduced at Vanguard events as the “founder.” At that time, I did not know about the background of Adrian’s founding philosophy, which included Mohandas Gandhi and the Rev. Dr. Martin Luther King, Jr. among others. But it certainly was in harmony with my own views about the role of nonviolence in social change movements. In retrospect, Vanguard can be seen as the spearhead of a nonviolent social change movement of young gay people, the first in the nation dedicated to bringing about social justice and equal rights. Vanguard was established three years before the famous Stonewall incident in New York City, which is often viewed as the beginning of the gay rights movement.&#13;
By watching the police harass the young people on the streets or in the coffee shops I quickly discovered that there was a great need for a “safe space,” where they could be themselves, have fun, enjoy music and dancing, and be safe from the cops. So I arranged for members of Vanguard to use the large basement area of Glide as social hall for dances on Friday and Saturday evenings from 10 p.m. to 2 a.m. The dances were a great success with anywhere from 100 to 300 people attending. It also made Glide the first church in the country to sponsor gay dances. Many of the members were great dancers and I enjoyed watching them. But most of my time during the dances was spent at the front admissions desk with several Vanguard members because there were always nosy cops or fire marshals coming around wanting to inspect the place. I also knew that their main motive was to shut down the dances if they could. So I always carried a snap on clerical collar in the pocket of my sports jacket. From my experience on the streets, I knew that many of the police and firemen were Irish-Catholics and they had a certain respect for a collar. Whenever I met them with my collar on, they always addressed me as “Father.” That respect helped me to succeed in never letting them in. As an organizer, one uses whatever leverage you have with the authorities.&#13;
Since Glide church had no youth group of its own, I sort of viewed Vanguard as the church’s youth group. The age range of Vanguard members were from 11 to 35 years old with the majority in their late teens and early twenties. Most of them had run away from or left their homes because of abuse, parental neglect, or not getting along with their parents. Many had been living on the streets, selling their bodies. Drug use was also prevalent. The harsh realities of the lives of Vanguard members shouldn’t be romanticized. These young people were among the most neglected sectors in American society."&#13;
&#13;
Page 3:  "However, the Vanguard organization did exist to make life better for everyone. Besides the dances, whichwent on successfully from mid-September until the end of December, I also got an office space for Vanguard to use since the office next to mine was unoccupied. J.P. Maurat, the President of Vanguard and some other Vanguard officers and members used the office everyday.&#13;
The Glide Urban Center was instrumental in getting the Tenderloin declared as one of the poverty areas of the city. Each poverty area had to develop an umbrella community organization, made up of local organizations in the area. This was Alinsky’s “organization of organizations” model of community organizing. Each local organization sent two representatives to the poverty council meetings. Mark Forrester, who was gay, was the community organizer for the Tenderloin. He prevailed upon Vanguard to send two representatives and they did. One of the goals of obtaining the War on Poverty funds was to establish a hospitality center, a safe space, for the youth of the Tenderloin. This goal was why the Vanguard organization as representatives of these youth was critical to obtaining the funds.&#13;
I gave my home phone number to members of Vanguard and said if you need help, call me. I was called several times between 3 to 4 a.m. and the person said I got arrested, please come and bail me out. My reply was to hang on until 9 a.m. and I will see the bail bondsman. The bail was usually set at $500 so I used the $600 bill of sale for my Sunbeam convertible as the collateral for the bail. I was extremely fortunate that the young people I bailed out showed up at their court dates. Otherwise I would have lost my wheels needed to get around the hills of San Francisco. I trusted the members of Vanguard and they trusted me.&#13;
In November and December of 1966, a dispute arose between J.P. Maurat and the clergy of the Glide&#13;
Church, Urban Center and Foundation. Since J.P. was using an office space at Glide and showed up every weekday, he felt that the church should put him on its staff and pay him a salary. However, it was not the church’s policy to pay salaries to officers of affiliated organizations. Glide had many affiliations and Vanguard was only one of them. Apparently, the situation became quite ugly. The clergy who ranked above me were directly involved in the meetings: the Rev. Cecil Williams, the new preaching minister and Pastor, the Rev. Vaughn Smith, Associate Pastor, and the Rev. Louis Durham, head of the Glide Foundation. J.P. Maurat decided that Vanguard should cut its ties to Glide and they left in early January 1967. Mark Forrester, the poverty council organizer, also said that the group could not use the name Vanguard because that name had been used in government contracts for funds that would be directed to the youth of the Tenderloin. If the Vanguard representatives to the council quit, then other young people would be appointed in their place. Thus, J.P.’s dispute with Glide led to the loss of an office space for Vanguard, the social dances on Friday and Saturday nights, the loss of representation on the poverty council and the loss of their own safe space in the Hospitality Center that was created a year later. One person’s ego led to a lot of losses for Vanguard.&#13;
Racial Rebellions&#13;
Racial rebellions (called “race riot” by the media) in the 1960’s began with the Harlem rebellion in the&#13;
summer of 1964. It was followed by the rebellion in Watts in 1965 and many others after that. The really large rebellions were in Detroit and Newark in 1967.&#13;
My background as a community organizer and as a civil rights worker led the Rev. Cecil Williams to have me accompany him whenever he was called to intervene in the racial rebellions in the Bayview-Hunter’s Point, Oakland, and the Fillmore district of San Francisco. On September 27, 1966 a police officer shot and killed 16 year old Matthew Johnson and three days of black rage erupted. While Cecil dealt with the police, I went with those who were rebelling on the streets. It was at Hunter’s Point that I learned how to"&#13;
&#13;
Page 4: "survive in street rebellions. The lesson was to never stand in the front row of protestors because if the police shoot with deadly force then it is the front row that is injured or killed. I learned to stay on the side of the crowd but to move whenever the crowd moves. Not being white also helped. One black protestor looked at me and said, “Are you white?” I said, “No, do I look white?” And we moved on. (other sections will include The Artists Liberation Front and the Invisible Circus, a 72 Happening at Glide, the funeral of Chocolate George of the Hells Angels, Glide’s involvement in the Haight-Ashbury Hippie Community: the establishment of the Black People’s Free Store, the Diggers Thursday night dinners at Glide, and the establishment of the Haight-Ashbury Medical Clinic, Huckleberry’s for Runaways, crash pads, and free concerts in the Panhandle of Golden Gate Park. )"</text>
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                  <text>The Upstairs Lounge Fire</text>
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              <text>&lt;p&gt;&lt;strong&gt;Memorial Rites Honor Lounge Blaze Victims &lt;/strong&gt;by Valerie M. Haynes&lt;/p&gt;
&lt;p&gt;“For as many years as gay people in the country or any part of the world remain the captives and victims of hate filled societies—let the last Sunday of each Gay Pride Week each year, hold an hour or day of commemoration for the thousands who, in the missing pages of our history, died alone in fire…”&lt;/p&gt;
&lt;p&gt;Mary Morris, a lay evangelist for the Metropolitan Community Church, dressed in a clerical collar and pants, read from the official eulogy for the 32 victims who died in the Upstairs Lounge Fire two years ago Tuesday.&lt;/p&gt;
&lt;p&gt;The small Metropolitan Community Church was filled to capacity Sunday afternoon for the annual memorial service for the fire victims. The church is a Christian Church for everyone, with an open outreach to the gay community the church program stated.&lt;/p&gt;
&lt;p&gt;Most of the service was dedicated to the late Rev. Bill Larson, once the pastor of the church, who perished along with other church members.  An altar and plaque were dedicated to the late minister as a permanent memorial, along with a plaque for the other victims of the fire.&lt;/p&gt;
&lt;p&gt;Funds for the memorial were raised by the National New Orleans Memorial Fund which was organized in 1973 to aid the survivors, to bury the deceased, and to erect a permanent memorial for the victims, according to the Rev. Joel Kauhl, pastor of the church.&lt;/p&gt;
&lt;p&gt;The fund membership is comprised of the Rev. Troy Perry, moderator of the Universal Fellowship of Metropolitan Community Churches; Morris Knight of the Los Angeles Gay Community Services Center; Marty Manford, of the Gay Activists Alliance in New York City; the Rev. John Gill, pastor of MCC in Atlanta, Ga.; and the Rev. Paul Breton, pastor of MCC, Phoenix, Ariz.&lt;/p&gt;
&lt;p&gt;“I believe firmly that one of the greatest gifts that God has given us is sex” if it is used for love, said the Rev. William Richardson, a visiting pastor to the church. Jesus never mentioned anything in the Bible about homosexuality. He said we are to love everyone, the minister said.&lt;/p&gt;
&lt;p&gt;A picture of Christ and a tapestry of The Last Supper hung on the walls of the small church. Two candles burned at the altar. The occasion was a solemn one—one to remember friends, relative and fellow church members who died in the fire. The Rev. Kauhl called it a living memorial of love.&lt;/p&gt;
&lt;p&gt;There were seven fires in 1973 in the United States in places frequented by members of the gay community, according to Rev. Kauhl, the last being the Upstairs fire. The tragedy, though, he pointed out, united the whole gay community all over the country.&lt;/p&gt;
&lt;p&gt;One could easily pass up the church at 3123 Magazine St. Only a name sign sits in the window. Other places in the area are mostly businesses.&lt;/p&gt;
&lt;p&gt;References to homosexuality were made openly in the service. “I’m Not Afraid Anymore” will become the church’s fellowship song, the Rev. Kauhl said.&lt;/p&gt;
&lt;p&gt;The eulogy read by Mary Morris was adopted by the Trustees of the National New Orleans Memorial Fund as their official proclamation in connection with the fire. It was written by Jeanne Cordova.&lt;/p&gt;
&lt;p&gt;The words of the liturgy spoke of the hardships suffered by gay men and women throughout history. It also, however, gives them courage.&lt;/p&gt;
&lt;p&gt;“Let this Sunday and one Sunday each year commemorate these deaths and remind us,&lt;/p&gt;
&lt;p&gt;Remind us in anger, remind us in strength, and remind us in love&lt;/p&gt;
&lt;p&gt;That we have years to go before we sleep…in Freedom.   &lt;/p&gt;</text>
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                <text>&lt;em&gt;The Times-Picayune, &lt;/em&gt;June 23, 1975</text>
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                  <text>The Upstairs Lounge Fire</text>
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              <text>&lt;p&gt;&lt;strong&gt;Cleric Says Oppression a Problem for Homosexuals&lt;/strong&gt;&lt;/p&gt;
&lt;p&gt;&lt;strong&gt;Memorial Service Held for Fire Victims&lt;/strong&gt; by Chris Segura&lt;/p&gt;
&lt;p&gt;The voice of gay activist minister Rev. Mr. Troy Perry abandoned for a moment its sorrowful monotone.&lt;/p&gt;
&lt;p&gt;Instead, the voice gathered power and with righteousness boomed, “As long as one brother or sister in this country is oppressed it’s our problem.”&lt;/p&gt;
&lt;p&gt;Similarly, he said such names as “faggots, queers, freaks” are “labels (which) will never put me down.”&lt;/p&gt;
&lt;p&gt;The founder of the Universal Fellowship of Metropolitan Community Churches continued preaching at a memorial services for the 30 victims who perished in last Sunday’s French Quarter fire by saying,&lt;/p&gt;
&lt;p&gt;“I’m telling you you can have dignity as a human being and hold your head high.”&lt;/p&gt;
&lt;p&gt;The services at St. Mark’s Methodist Church, 1130 N. Rampart St., was conducted by the Rev. Mr. Perry and other ministers in the church founded for gay people.&lt;/p&gt;
&lt;p&gt;The other ministers are: John Gill, of Atlanta, Ga., Paul Breton of Washington, D.C. and Lucien Baril of New Orleans.&lt;/p&gt;
&lt;p&gt;Morty Manford, a member of the Gay Activist Alliance in New York, also participated in the service.&lt;/p&gt;
&lt;p&gt;The Rev.  Mr. Perry told the gathered mourners, including the Rev. Mr. Finis Crutchfield, Methodist bishop of the conference of Louisiana, they should consider the living in their future efforts as well as mourn the dead.&lt;/p&gt;
&lt;p&gt;In this vein a collection was taken to build a new church for gay persons and to defray the costs of funerals for those victims who were destitute or near destitute.&lt;/p&gt;
&lt;p&gt;The Rev. Mr. Breton said the assembled mourners should become “living memorials” so that those who perished would “not have alone or in vain.” &lt;/p&gt;
&lt;p&gt;&lt;strong&gt;Social Stigma&lt;/strong&gt;&lt;/p&gt;
&lt;p&gt;He also commented that those who had died would never again be subjected to the “branding or the social stigma of name-calling.”&lt;/p&gt;
&lt;p&gt;Manford said, “Many of the sisters and brothers who died at the Up Stairs (604 Iberville St.) bar were gay.&lt;/p&gt;
&lt;p&gt;“They knew what it was like to live in a condemning society where churches call us sinners, psychologists call us sick, legislators call us criminals, where capitalists denounce us as subversive and Communists denounce us as decadent.”&lt;/p&gt;
&lt;p&gt;“The irony of it is that we know we are living, feeling, productive humans.”&lt;/p&gt;
&lt;p&gt;The Rev. Mr. Perry said witnesses to the fire and the events which preceded it told him the last “song they sang that night” was entitled “United we stand, divided we fall.”&lt;/p&gt;
&lt;p&gt;He became tearful as he read the words of the song—“and if our backs are ever against the wall, we will be together…”&lt;/p&gt;
&lt;p&gt;A plea was also made for blood donations for the victims, two of whom still remain in serious condition at Charity Hospital’s new burns facility.&lt;/p&gt;
&lt;p&gt;Near the end of the service, the Rev. Mr. Breton said, “We need a time, a time to be quiet and think and to say to God what is deepest in our hearts, and for God to say to use what we so need to hear…”&lt;/p&gt;
&lt;p&gt;A final hymn was begun but interrupted by the Rev. Mr. Perry who said television cameras had been set up outside the church and anyone not wanting to be photographed could leave through a rear exit.&lt;/p&gt;
&lt;p&gt;There were protestations from the crowd. Several persons said they should all leave together and at least one said the television cameras had been taken away. The activists had requested no press coverage with cameras.&lt;/p&gt;
&lt;p&gt;The Rev. Mr. Perry said he felt sure that most of the persons there—men, women and children in arms—would want to leave through the front door, but in case there were those who would be embarrassed to be photographed, there was an “escape hatch.”&lt;/p&gt;
&lt;p&gt;The mourners sang the last verse of the hymn over again and, with the existence of press cameras outside the church still in doubt, they all filed out.&lt;/p&gt;
&lt;p&gt;No one was seen leaving through the rear.      &lt;/p&gt;</text>
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                <text>&lt;em&gt;The Times-Picayune&lt;/em&gt; also produced a thoughtful account of the July 1&lt;sup&gt;st&lt;/sup&gt; memorial service.</text>
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                <text>&lt;em&gt;The Times-Picayune&lt;/em&gt;, July 2, 1973.</text>
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              <text>&lt;p&gt;MEMORIAL SERVICE&lt;/p&gt;
&lt;p&gt;Approximately four hundred persons attended a special memorial service on July 1 at the Metropolitan Community Church of San Francisco to honor the memory of our sister and brothers who were killed by fire in New Orleans. Among those who perished were the pastor and assistant pastor of M.C.C. New Orleans and many members of the congregation who had gathered after their Sunday service for the evening buffet supper at the Up Stairs Lounge.&lt;/p&gt;
&lt;p&gt;Joining the local M.C.C. congregation were: Sheriff Richard Hongisto, Assemblyman Willie Brown, Supervisor John Molinaro, Candidate Jack Morrison, and representatives for the Board of Supervisors, assemblymen, and congressmen, along with many leaders from within the homophile community and representatives from nearly all the homophile organizations.&lt;/p&gt;
&lt;p&gt;BENEFIT HELD FOR FIRE VICTIMS&lt;/p&gt;
&lt;p&gt;The first of two auctions was held on July 12 at the Waterhole No. 3 to raise funds to help with the expenses of those who have been hospitalized as a result of the New Orleans fire tragedy. Due to the generosity of the owners of the Waterhole, ROSE AND JESS, over a thousand dollars was raised that evening.  Many a notable volunteered their services as auctioneers: J.J. VanDyke, Rose, Empress of Portland, The Fat Fairy, Bob Rosss, Kissy Dicky, Kate and H.L. Perry.&lt;/p&gt;
&lt;p&gt;WATCH OUT FOR THE SECOND AUCTION—AND BE THERE!&lt;/p&gt;
&lt;p&gt;The second auction will be at Big Town on the Sixth of August. For all those who have articles that they would like to donate for this event, the church office can be contacted for particulars.&lt;/p&gt;
&lt;p&gt;BLOOD DONATIONS NEEDED&lt;/p&gt;
&lt;p&gt;The existing M.C.C. account at the Irwin Memorial Blood Bank is completely depleted due to the transfer of all credits to the “New Orleans Fire Holocaust Victims.” To all those who are able to donate blood, there is still the need for more blood—both for transfer as needed and to build up the credit of our church here in San Francisco.&lt;/p&gt;</text>
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                <text>Memorial service program in Los Angeles and in New York plus a report on the service in San Francisco along with information about auctions there being organized to raise funds and a blood drive.</text>
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                <text>MCC historical files at the ONE Archives in Los Angeles; the &lt;em&gt;San Francisco Report,&lt;/em&gt; August 1973 MCC San Francisco.</text>
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              <text>IN MEMORY OF&lt;br /&gt;Stephen Festa&lt;br /&gt;Jerry Autenback Milano&lt;br /&gt;Earl Grandison&lt;br /&gt;David Doering&lt;br /&gt;Arte Pierce&lt;br /&gt;Ray Stevens&lt;br /&gt;Steve Leatherwood&lt;br /&gt;Jim Pearson&lt;br /&gt;Ray Ladd&lt;br /&gt;Many friends&lt;br /&gt;Bill Caniff</text>
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              <text>&lt;p&gt;This is one of about thirty stoles donated to the collection over the years by the members of Rutgers Presbyterian Church in New York in honor of their lesbian, gay, bisexual and transgender members, many of whom hold leadership positions within the congregation and in the Presbytery of New York City.  Established in 1798 in lower Manhattan, Rutgers has a long history of involvement in social justice and community development issues.  Rutgers is a More Light congregation, working for the full inclusion of LGBT persons in the life and leadership of the Presbyterian Church.  Along with More Light Presbyterians, Rutgers is a sponsor of Presbyterian Welcome (an affiliate of That All May Freely Serve) and the Covenant Network in their common pursuit for the end of discrimination against LGBT persons in the Presbyterian Church.&lt;/p&gt;
&lt;p&gt;&lt;strong&gt;Martha Juillerat&lt;/strong&gt;&lt;br /&gt;Founder, Shower of Stoles Project&lt;br /&gt;2006&lt;/p&gt;</text>
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