128 20 2617 https://www.exhibits.lgbtran.org/files/original/f682b46a3a6d330e414252601565fac7.pdf f09a7fea85b2c6d6836fdda3885ebef9 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 Queer Sacramentality: The Church of the Beloved Disciple 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 CBD_090 Date A point or period of time associated with an event in the lifecycle of the resource 1979-01 Title A name given to the resource VIA January 1979 Description An account of the resource The January 1979 issue of The Eucharistic Catholic Via, the monthly newsletter of the Church of the Beloved Disciple, offers a vivid snapshot of parish life at the beginning of 1979. Published from the church's headquarters at 348 West 14th Street, New York City, the newsletter documents the congregation's liturgical life, theological vision, pastoral ministries, and engagement with the wider LGBTQ community. Articles report on Christmas celebrations, the annual St. Nicholas Fair, neighborhood crime-prevention efforts undertaken with Metropolitan-Duane Methodist Church and local organizations, and the church's memorial observances following the assassinations of San Francisco Mayor George Moscone and Supervisor Harvey Milk. The issue also inaugurates Fr. Mark Bradley's series On Being Gay and Christian, reflects on the church's understanding of Catholic identity and apostolic succession, and chronicles the community's expanding outreach, seminary, and public ministry. The newsletter provides an invaluable contemporary record of the Church of the Beloved Disciple's religious, social, and civic life during a formative period in its history. Type The nature or genre of the resource Still Image Source A related resource from which the described resource is derived Church of the Beloved Disciple Archive, https://beloved-disciple.com https://www.exhibits.lgbtran.org/files/original/fcd810f94c5ca7cf2527d1b0e8085b38.jpg 12152f58fbfb85dcfd84009fdfd4e501 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. Local URL The URL of the local directory containing all assets of the website https://archive.org/details/scatv-914_JoinTheImpactMA_TransgenderRightsForum_2010 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 Video - Join the Impact MA Transgender Rights Forum Description An account of the resource Published in 2010, this panel discussion includes the filmmaker, as well as Raffi Freedman-Gurspan, a trans woman from Central America who is an American trans activist supporting Herwig and the concept of religious freedom for trans people. The video considers reasons for the documentary called, Thy Will Be Done, that features the struggle of Sara J. Herwig, a European American transwoman with the presbyterian church. She notes that churches excluding trans people miss out on some wonderful people. Source A related resource from which the described resource is derived https://archive.org/details/scatv-914_JoinTheImpactMA_TransgenderRightsForum_2010 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 Queer Sacramentality: The Church of the Beloved Disciple YouTube Video A video hosted on YouTube. Embed Code The html embed codes for this object. <iframe width="560" height="315" src="https://www.youtube.com/embed/Z7NU8B1EGnU?si=fEPBxjKrupnE6o0p" title="YouTube video player" frameborder="0" allow="accelerometer; autoplay; clipboard-write; encrypted-media; gyroscope; picture-in-picture; web-share" referrerpolicy="strict-origin-when-cross-origin" allowfullscreen="allowfullscreen"></iframe> 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 LINK_01 Date A point or period of time associated with an event in the lifecycle of the resource 1971-06-04 Title A name given to the resource Video Interview: Randy Wicker with Robert Mary Clement (1971) Description An account of the resource Watch Randy Wicker’s 1971 interview with Robert M. Clement, in which Clement discusses the Church of the Beloved Disciple’s ministry and explains why Holy Union was understood as a spiritual and religious rite rather than a legal marriage. Transcript: timestamp 1:04-2:53 [edited for clarity]: Wicker: Hi I'm Randy Wicker, today we're talking to Father Robert Clement of the Church of the Beloved Disciple. Father Clement, what type of church is the Church of the Beloved Disciple? Clement: Like all churches, it's basically first a church for everyone, but our congregation is primarily gay, I'd say 90%. Wicker: See now I understand that some of the services you perform, namely the service of Holy Union came under a great deal of criticism and attack recently. Clement: Well it caused some consternation, surprisingly to us because this is a church rite in the sense of, I mean a church ceremony that's natural and logical outgrowth of our own people, our community that we serve. People are in love and they have a right to the expression of this love and the church acknowledging it is a beautiful thing. Wicker: Well is this a gay marriage? Clement: No, we don't use the term marriage because that implies a legal concept and a marriage certificate and Bureau of Vital Statistics and we are interested in a church concept which is spiritual. People pledging their love together in the eyes of God and asking the blessing of God and that's what we're all about. But this was misinterpreted and when publicity came out in the New York Post, the article said about gay marriages which is not our concept, but I understand how it caused this confusion. Then the city clerk got into it and started saying we were performing illegal marriages and so on, which was rather far from our minds, but did get into some confusion. Of course we believe this is something that is valuable for all mankind to affirm their love and especially for gay people in our community Wicker: Okay thank you Reverend Clement and now we’re going to go to the GAA Firehouse pick up with the GAA people and continue to the marriage bureau where I understand an engagement party is due to be held this is Randy Wicker. Type The nature or genre of the resource Youtube Video Source A related resource from which the described resource is derived https://youtu.be/Z7NU8B1EGnU?si=WPg6_eyijgfACxpg https://www.exhibits.lgbtran.org/files/original/4823dee86c02f819d3c477f6328ed855.png 78b4a7233dcaa465e0b316837a1e26fe Still Image A static visual representation. Examples include paintings, drawings, graphic designs, plans and maps. Recommended best practice is to assign the type Text to images of textual materials. Text Any textual data included in the document Some of the earliest activists in the LGBTQIA Christian movement discuss what it was like to organize LGBT spiritual community even before Stonewall. Much of it originated in California in the 1960s and two strategies soon emerged: establishing separate communities or trying to change existing denominations from within. Historian Dr. Heather White and Rev. Jim Mitulski interviews leaders from the Council on Religion and the Homosexual, Dignity for Lesbian and Gay Catholics, the Metropolitan Community Churches and the United Church of Christ about their experiences, starting separate churches, engaging both sympathetic and hostile religious and political leaders inside and outside the movement, why they chose the strategies they chose, the tensions between women and men, what sustained them, how their visions have changed over the years, and their hopes for the future. <iframe width="600" height="337" src="https://www.youtube.com/embed/fo_6RRMsad8" frameborder="0" allow="accelerometer; autoplay; encrypted-media; gyroscope; picture-in-picture" allowfullscreen="allowfullscreen"></iframe> 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 VIDEO TEST 1 Before Stonewall Bill Johnson 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 Queer Sacramentality: The Church of the Beloved Disciple YouTube Video A video hosted on YouTube. Embed Code The html embed codes for this object. <iframe width="560" height="315" src="https://www.youtube.com/embed/-3n5MzE6t5I?si=Dr_fn7VsAJkogjq2" title="YouTube video player" frameborder="0" allow="accelerometer; autoplay; clipboard-write; encrypted-media; gyroscope; picture-in-picture; web-share" referrerpolicy="strict-origin-when-cross-origin" allowfullscreen="allowfullscreen"></iframe> 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 LINK_12 Date A point or period of time associated with an event in the lifecycle of the resource 2025-03-05 Title A name given to the resource Video Tribute: Robert Mary Clement at 100 — LGBTQ-RAN Description An account of the resource Watch the LGBTQ Religious Archives Network’s tribute marking Robert Mary Clement’s 100th birthday and reflecting on the historical legacy of his decades of LGBTQ-affirming religious leadership. This video tribute was first presented at LGBTQ-RAN's Passionate Prophets GALA in 2025. Clement is perhaps most noted for founding The Church of the Beloved Disciple in Manhattan (1968-1986), the first major church for the LGBT community in New York and being co-creator of the term “Holy Union” when he presided over a same-sex wedding ceremony at his church in July 1970. Type The nature or genre of the resource Youtube Video Source A related resource from which the described resource is derived https://www.youtube.com/watch?v=-3n5MzE6t5I 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 Queer Sacramentality: The Church of the Beloved Disciple YouTube Video A video hosted on YouTube. Embed Code The html embed codes for this object. <iframe width="560" height="315" src="https://www.youtube.com/embed/rFBv6Mc77Ys?si=79q_0Bj3NR5-5TRe" title="YouTube video player" frameborder="0" allow="accelerometer; autoplay; clipboard-write; encrypted-media; gyroscope; picture-in-picture; web-share" referrerpolicy="strict-origin-when-cross-origin" allowfullscreen="allowfullscreen"></iframe> 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 LINK_11 Date A point or period of time associated with an event in the lifecycle of the resource 2021-06-01 Title A name given to the resource Video: Senior Prom — PBS Short Docs Description An account of the resource Watch this PBS short documentary featuring Robert Mary Clement alongside other LGBTQ elders reflecting on aging, relationships, and lives shaped by decades of social change, placing Clement’s story within the longer history of LGBTQ life and liberation. Description: "Senior Prom" takes on a whole new meaning at Triangle Square, a haven for LGBTQ+ retirees in Hollywood, CA. For so many high-schoolers, prom is a rite of passage in all of its love-filled, well-coiffed, abundantly photographed glory. But for generations of LGBTQ+ youth, prom has been emblematic of exclusion from a world they could not experience as their authentic selves. Over a night of dancing, kissing, and crowning of prom queens at Triangle Square, these trailblazing seniors reflect back on how far they've come and their dreams for the next generation. “Senior Prom” celebrates our eldest LGBTQ+ generation who spent a lifetime fighting for the right to love openly and, via rich personal archives, retraces lives and legacies of resistance that helped change the course of civil rights. Segments with Robert: 02:26-02:49; 06:57-08:53; 11:37-13:00 Type The nature or genre of the resource Youtube Video Source A related resource from which the described resource is derived https://www.youtube.com/watch?v=rFBv6Mc77Ys 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 Queer Sacramentality: The Church of the Beloved Disciple YouTube Video A video hosted on YouTube. Embed Code The html embed codes for this object. <iframe width="697" height="600" src="https://www.loc.gov/item/2024603228?&embed=resources" frameborder="0" scrolling="no" allowfullscreen="allowfullscreen"></iframe> 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 LINK_05 Date A point or period of time associated with an event in the lifecycle of the resource 1970-06-20 Title A name given to the resource Video: The First Christopher Street Liberation Day March (1970) Description An account of the resource Watch archival footage of Robert M. Clement marching in the first Christopher Street Liberation Day March and later appearing with John Darcy Noble in Sheep Meadow, where Clement describes the Church of the Beloved Disciple as a sacramental Catholic community serving gay people. Key timestamps: 03:27-03:36 featuring Clement marching with sign and brief comments 10:09-10:23 featuring Clement and Noble with sign in the Sheep Meadow gathering following the march. [Transcript of 03:27-03:36] Interviewer: What is the American Church? Clement: It’s a sacramental catholic church devoted to the needs of gay people, the homophile community. Type The nature or genre of the resource Video Source A related resource from which the described resource is derived <a href="https://www.loc.gov/item/2024603228/?" target="_blank" rel="noopener" title="Source link to the Library of Congress website for a video entitled Gay and proud">https://www.loc.gov/item/2024603228/?</a> https://www.exhibits.lgbtran.org/files/original/9af9f6b8001c754889263d2782ec9075.jpg 3ed7c292951924913e08c461218fdbb7 https://www.exhibits.lgbtran.org/files/original/622e7b0e6cc3b3f01a9cb4f0e7df928e.jpg 97e599cb38f27d2fed6b891efc27b1c5 https://www.exhibits.lgbtran.org/files/original/d6984a93e1c4d7c32ca4c74ac793b9bf.jpg ff6baf0fbb4d6d29d42dacd2e34468f5 https://www.exhibits.lgbtran.org/files/original/b1d37bf0453720fbbcbb9ed7405c236a.jpg 77f582bc4eb9ad7f05912af6ce841d5e https://www.exhibits.lgbtran.org/files/original/f037b5f3d5186b1af207ba785ab4de28.jpg 0295b40b4634981f2d65c4df4b952c3d https://www.exhibits.lgbtran.org/files/original/9e197cc52ea2ce2c4e4808eebc1c2994.jpg 0ae63aa4ed6277dd025657bde89e7841 https://www.exhibits.lgbtran.org/files/original/bb17d6bd27f0b22d978894df57b5e0ce.jpg 0df82b1ae7e4a36811db935cd0458a92 https://www.exhibits.lgbtran.org/files/original/bc513b825847d4286bcc3a4f3d9692fa.jpg 54411a41a5c9414b14571a0455463d69 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 The Friends' Quarterly October 1988 Towards a Quaker View of Sex: A View from the Wider Church Douglas Galbraith This is not the first time in twenty-five years that I have had to find a substitute for the copy of Towards a Quaker View of Sex unaccountably missing from my shelves. The result of this accident, however, is that I now possess the last ever copy to be sold, which my local divinity faculty had received, with an explanatory apology, in lieu of their more numerous order. Associated with this unique purchase was no prize or incentive but rather a request from the editor to reflect on the impact of this publication on the wider church, a privilege indeed for one who is not often to be found among Friends! I have to say, however, that bending to the task, I did wonder whether this was prize or penalty. That this essay has had considerable significance is widely accepted, but how to give this chapter and verse? Influential writing of this kind, one suspects, do much of their word by stealth. It was during a debate in the House of Lords on May 1965 about the law as it affected homosexuals that the Lord Arran, speaking to a bill to protect the rights of consenting adults, made reference to the support of such groups as the Church Assembly, the Church of England Moral Welfare Committee, a Roman Catholic Advisory Committee, the Methodist Conference, and 'an influential group of Quakers'. 'These are great bodies', he said, 'and their voices cannot be taken lightly.' The debate was taking place in the aftermath of the report of the 'Wolfenden Committee', the Royal Commission set up in 1954 to re-assess the laws relating to homosexual offences as well as to prostitution. This question had been raised partly because of pressure from church bodies over the preceding two-year period. In 1952, an ordinand at Ely Theological College, noting public reaction at increased police activity against known homosexual, wrote to the journal Theology questioning the employment of penal measures to punish homosexual practices and raising the matter of homosexuals who wished to make their contribution to the local Christian community. This set up a chain reaction in this denomination, issuing in a privately-circulated report by the Church of England Moral Welcome Committee in 1954, where it was pointed out inter alia that in no other department of life did the State interfere with private actions of consenting adults. The chief recommendation of the Wolfenden Committee, when it reported in 1957, was that the law be not concerned with private homosexual acts between consenting adults; the place for the law should only be where something was contrary to the public good. It was received with wide approval, but the government of the time was not found eager to implement these recommendations with legislation. There was fear that alteration would seem to imply approval or tolerance of 'a great social evil': public opinion was not ready for such a move. This inaction prompted the establishment of the Homosexual Law Reform Society, which helped keep the issue before Parliament and society at large. Thus the pressure towards legal change was established, but what was also badly needed was the influencing and educating of public opinion, as well as the care and support of those who had come under increased pressure, as homosexuals, at a time of flux and uncertainty. Towards a Quaker View of Sex was to contribute substantially towards meeting both of these needs. Part of the background to the preparation of the essay was the theological ferment of the Sixties, sometimes referred to as the 'new theology'. The shift of focus from a God who was 'out there' to an immanent Being discovered in the midst of life was paralleled by a shift of emphasis from an external code of ethics to the situation where many ethical choices were possible and more than one could be 'right'. Thus the 'permissive society' of the Sixties had its echo in the 'new morality'. Instead of seeing Christian morality as divine revelation which was to be worked out afresh by each generation in the light of its own understanding of the Gospel and of the conditions of the times. The impact of the essay resided in a number of factors. It was prepared to deal openly with information not freely discussed and about which there was therefore much ignorance--for example, the incidence of masturbation, or stages of sexual maturation. It was prepared to face the implications of changing practice in the patterns of relationship between the sexes, many of which were not commonly admitted because they seemed too threatening to traditional Christian morality--for example, the increase of familiarity allowed between the sexes, or the greater opportunities for close personal relationships (e.g. in the work place) alongside the marriage commitment, or the fact the temporary relationships were frequently approached with seriousness and commitment, or the predicament of young adults caught between the stimuli of advertising and economic realities which prevented immediate marriage. Again, it challenged certain assumptions which supported an unthinking acceptance of traditional views: did extra-marital sex necessarily undermine a marriage? does the love of virginity really mean more to a woman than to a man? A central contribution, however, was the way the essay approached the making of ethical decisions. It questioned the view of morality by which right and wrong was known and 'given', and which must find its expression in an external pattern of behaviour to which all should adhere. Morality must come from the heart, something that traditional codes of morals could not be said any longer to do (the question is very properly raised as to the effect on people of following such codes so little based in feeling). The touchstone of moral behaviour was the quality of relationship achieved, not conformity to a pattern. Generosity, warmth and freedom were to replace what the authors saw as a humourless scrupulosity. This approach, far from leaving things in the air, led the authors to come firm conclusions. The group affirmed that there must be a morality of some sort to govern sexual relationships, since such a profound experience could not be left to private judgement. It also affirmed the need to preserve family life and marriage, in which they saw the sexual impulses having the greatest opportunity for joyful and creative expression. Indeed, they commented that the conclusions such an approach may lead to might be as critical of 'free love' as the 'old morality'. The Christian standard of chastity stood, but should not be measured by the absence of a physical act; rather it should be standard of human relationship, applicable within marriage as well as outside it. Progress toward an appropriate Christian ethical response meant in the end spiritual growth and the continual seeking of the will of God. The formation of the working party, of course, had been in response to particular questions raised by homosexuals and the essay is notable in its insistence that the same ethical approach should apply to questions of homosexuality as of heterosexuality. It refuses to treat homosexuality in isolation, but approaches it through the whole question of sexuality, seen not as a physical act but a quality of personhood,. The same criteria, therefore, are to be applied, namely, what is the quality of a particular relationship? is there exploitation or there freedom to grow in love? Homosexual affection can be as selfless as heterosexual. A society which enabled and supported mature homosexual partnerships may benefit from their existence. Certainly, neither the physical nature of an act, nor any feelings of disgust, should form the basis of moral decisions. A change of attitude is required, from that which says 'whatever you do it wrong' to one of acceptance. The effect of this essay lay not only in the argument propounded, but in the way the arguments were couched. Peter Coleman, in his influential and thorough study Christian Attitudes to Homosexuality (SPCK, 1980) applauds the courage and the clarity of the writing; there was no doubt, he said, what was meant. He also finds its importance not only in the text itself, but in the reputation of Quakers for 'moral caring responsibility'. Here was an example of what Ian Fraser, writing in another context about the marks of the true church, characterised as 'convincing words interwoven into a convincing life'. Another factor (acknowledged within the report itself by way of encouragement of readers to take the necessary steps) was the greater freedom to assess authority critically and come to a common mind that resided in a group like the Society of Friends which was not dominated by priests or a hierarchy. This, taking along with the Quaker tradition of the equality of the sexes and the refusal to make distinctions between the sacred and the secular, provided a strong foundation from which to explore these ethical matters. Finally, the essay has about it a 'listening quality'. Quaker families are often notable for their openness to their younger members and for a readiness to take seriously their views and experience. This same quality is present here. The reader feels that those who are currently facing the dilemmas discussed are fully present in the report, and this contributes to its cutting edge. It is probably correct to say that most subsequent discussion of the issues, particularly of homosexuality, has taken place with some cognisance of this document. Not all reports may refer to it directly, but among the exceptions is The Church and the Homosexual (1976) in which an American Roman Catholic professor of Moral Theology quotes it in support of view that 'there can be a morally good sexual relationship between two homosexuals'. Coleman himself offers a lengthy summary and comments on its 'abiding influence' as being in its articulation of the basis of a liberal case. (The same author also notes the usefuless of Homosexuality from the inside, David Blamires' up-dating of the original report.) This combination of sound argument, well expressed and centred in the Quaker ethos, made for a document which was especially suitable for the teaching of Christian Ethics in colleges and universities. In my present university, as well as in the theological college in Australia in which I recently taught, the essay was found to be useful not just because of the arguments and information marshalled therein, but because of the way it penetrated and articulated the day-to-day experience of those who face for themselves these dilemmas. It engages the reader at the point of personal feeling, and not just intellectual understanding. There is a contrast here with may subsequent documents which have adopted a more careful tone, conscious of the sensibilities of church members who might be offended by too direct an approach. 'Sex and Morality", the BBC report of 1966, may be open to this criticism in spite of its attempt to move from traditional positions. The fear of causing schism in a church often seems greater than a fear of not getting something right or not providing sufficient support. It was not until much later that church documents were able to argue and communicate as openly on these matters. One of those was the British Council of Churches report God's yes to sexuality edited by Basil and Rachel Moss (Fount, 1980). Among other things, it invited readers to rethink the role of the family, usually seen as the centrepiece of traditional morality. The ties of kinship and the strength of the family in providing a setting for growth in love, including the sexual expression of it, was acknowledged, but so also was the family's potential for damage. It urged a more positive view of the single state and the recovery of friendship as a powerful factor in the health of human society. The single person was able to discover more diversity in friendship, which would enrich the common life as well as his/her own growth. Singles could also help the development towards a more open and flexible family structure if only society would cease to consider theirs as an 'incomplete' or transient stage. Sexuality was much more than the genital expression of it and was present in all relationships including those who were unmarried. The assumption that any such relationship must stop short of genital expression was challenged, although many questions were raised about the implications of this--for example, an absence of long-term commitment, the danger of exploitation. As regards homosexuality, the BBC report acknowledged that same-sex sex can be exploitative and destructive just as can heterosexual sex. It questioned the view that homosexuality was a 'vice' or a 'disorder' and challenged the right of the church to refuse forgiveness without reorientation or a promise never to proceed to genital expression of love. There should be no public and private parts of life, and no pressure on homosexuals to hide their orientation. The demands of love and compassion were made in all relationships; there was an equal demand made on homosexuals, but less support given to achieve this. Again, a report by the United Church in Australia on Homosexuality and the church, edited by G. Dicker and published in 1984 and intended for study by its members, began by acknowledging the homosexuality was not something chosen by the individual. In the majority of cases, to talk of treatment was irrelevant. It points out that homosexuals can be Christians of quite orthodox belief and practice. Further, homosexual seduction of minors is no more damaging in the long run than heterosexual seduction, which is in fact much more common. It offers as a Christian possibility that homosexuals may enter into deep and loving relationships with each other. On the matter of ordination (one of the triggers for this study), it resists automatic exclusion of a candidate on the grounds of homosexuality and insists that decisions must be made in a holistic way through the normal processes of selection. One important advance in the last twenty-five years has been the canvassing of alternative interpretation of 'classic' Bible passages on homosexuality, following contemporary biblical scholarship. For instance, it is suggested that Genesis 19 is not about homosexuality at all; rather the main point of the story is the condemnation of violence, gang rape and inhospitality. No Old Testament or Apocrypha references to Sodom and Gomorrah interpret their sin as having to do specifically with homosexuality. The Judges 19-21 passage is capable of a similar interpretation. Deuteronomy 23: 17-18 and verses in I Kings 14, 15 and 22 may refer to homosexuality, but this is uncertain; the concern of these passages is with the cultic activities of Israel's neighbours (which include sexual activity of various kinds) but it is not clear whether the Hebrew word qadesh (male cultic prostitute) refers to homosexual or heterosexual activity. Leviticus 18, 20 and 25 are part of a law code which, as well as forbidding homosexual acts, forbids the lending of money on interest, a law clear3ly considered not applicable today! Why, it is argued, should the other apply? Of the New Testament texts, in relation to I Corinthians 6:9 and I Timothy 1:10 there is uncertainty about the meaning of the word translated "homosexual" in t he RSV. Again, Romans 1:26-27, which condemns male and female homosexual acts, does so as part of a list which includes other sins and is intended to illustrate the broken state of God's creation. It corresponds to similar lists in Jewish writings and leaves us with the question as to whether what was seen as sinful in first century AD Jewish culture should be seen similarly today. In addition, Paul seems to understand homosexual activity as carried out by people who are naturally heterosexual, i.e. entered on my deliberate preference; he does not have the understanding of homosexuality as something which could be natural. Can we therefore, the argument runs, accept what he says as binding on our situation today? A quarter of a century after publication of Towards a Quaker View of Sex, what development has there been, if any? It is a question which is quite difficult to answer. Certainly there is a heightened awareness of the issues and a greater acceptance of homosexuality amongst a significant number of people. On the other hand, events like the introduction of 'Section 28' and discussions within the Church of England regarding the acceptability of homosexuals for ordination are symbolic of old attitudes dying hard, events which enhance feelings of discrimination on the part of homosexuals. An interesting development has been the self-identification of homosexual women in particular with other minorities, such as those based on race. This has had the effect of broadening the issue from sexual orientation to the nature of oppression in society. Indeed it is not easy to separate this from a feminist critique as a whole, a perspective on society which is concerned with questions of power and the quality of relationships regardless of sexual preferences, racial characteristics, etc. Such initiatives are well matched and promoted by powerful and perceptive writing, for sample through 'women's pages' in newspaper and publishers which specialises in women authors. At a recent student forum in my present university, the view was put forward that the reason no comparable means of raising consciousness on the part of gay men has developed is because it is still possible for hem to remain 'invisible', to identify as it were with the 'oppressor'. To acknowledge being a member of an oppressed group, it was argued, was to give something up, namely, the power of being a male in our society. It was less easy to remain invisible if you are a woman, or black, or poor. This continuing invisibility fuels the fear that many people have. Yet the impulse to retain one's invisibility derives also from a continuing fear of being unacceptable and unsupported by society in general. It is this feat which causes governments to ban the 'promotion' of homosexuality and which gives rise to ambivalence in the current discussions about ordination. Again in this university, gay men attest to continuing discrimination. This was not attributable, in the main, to the institution as such (although the question 'does the institution promote acceptance?' was deemed to be more relevant than 'does it institutionalise discrimination?'). Rather it manifested itself in a number of small ways amongst fellow members of the university community. What was particularly called for was a series of small, affirmative actions which would in time alter the climate of acceptance in the environment. If the university community is like the society as a whole, it would be true to say that today we remain culturally in the immediate post-Wolfenden period in which people were considered to be 'not ready' for change. In such a situation, it is a strength for concerned people to have such reference points as was provided, and is still provided, by such committed writings as Towards a Quaker View of Sex. 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 View from the Wider Church 1988 Source A related resource from which the described resource is derived Reproduced by permission of The Friends Quarterly, October 1988, pp. 150-57. Description An account of the resource Also on the 25 anniversary, Blamires invites Douglas Galbraith to write about the significance and role of TQVOS in the development of the larger church and society's understanding of human sexuality and homosexuality. https://www.exhibits.lgbtran.org/files/original/4131bd56a1bf69160ae40df79f3ff981.jpg 4e3314e650bce8bb404f89203c819e3b 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 QzCANWGsEdc&t=9s 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 Voices of Witness: Out of the Box Subject The topic of the resource IntegrityUSA, in collaboration with TransEpiscopal, has created the documentary, 'Voices of Witness: Out of the Box.' As Integrity Director of Communications Louise Brooks has described it, "'Voices of Witness: Out of the Box' is a groundbreaking documentary giving voice to the witness of transgender people of faith courageously telling their stories of hope, healing and wholeness.'" Source A related resource from which the described resource is derived Voices of Witness: Out of the Box, IntegriTV https://www.youtube.com/watch?v=QzCANWGsEdc&t=9s coming out Episcopalian transgender https://www.exhibits.lgbtran.org/files/original/8697e2a893ef41b004f9d5d7b4dc2a3f.jpg 1f5fce51200a818cb03eea925ecc2ee4 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 Upstairs Lounge Fire Still Image A static visual representation. Examples include paintings, drawings, graphic designs, plans and maps. Recommended best practice is to assign the type Text to images of textual materials. Text Any textual data included in the document 2 BARS FOR SALETO ANYONE. 604-608 Iberville St. Appointment only. 525-3529 after 2 p.m. 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 Wanda Lists Bar for Sale Description An account of the resource Wanda Long lists two bars for sale at 604-608 Iberville. Source A related resource from which the described resource is derived The Times-Picayune, September 17, 1970. https://www.exhibits.lgbtran.org/files/original/ed36ace926039406e4bdbb9f8c6e8ea1.jpg 3f4d00086565c3ee6a5a3da4326f2803 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 Upstairs Lounge Fire Still Image A static visual representation. Examples include paintings, drawings, graphic designs, plans and maps. Recommended best practice is to assign the type Text to images of textual materials. Text Any textual data included in the document I am applying to the Collector of Revenue for a permit to sell beer at retail at the following address: The Original Wanda’s, 604 Iberville St., in the Parish of Orleans. Wanda Lormand Long, Prop. I am applying to the to the Louisiana ABC Board for a permit to sell alcoholic beverages, at retail, at the following address: The Original Wanda’s, 604 Iberville St. in the Parish of Orleans. Wanda Lormand Long, prop. 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 Wanda Long Applies for License at 604 Iberville Description An account of the resource Wanda Long runs The Original Wanda’s Bar at 604 Iberville. Source A related resource from which the described resource is derived The Times-Picayune, July 3, 1968. 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. Warren Z. Stole Text In Honor Of Warren Z. From Peg and Doug Atkins Denomination Presbyterian Church (USA) Contribution Date 1995 Contribution Story This is one of five stoles donated to the collection by Peg and Doug Atkins of Kirkwood, MO, outside St. Louis. All five stoles honor friends of theirs who serve the Presbyterian Church in silence. 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 127 Title A name given to the resource Warren Z. 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, (USA) Contributor An entity responsible for making contributions to the resource Peg and Doug Atkins Atkins, Doug Atkins, Peg Presbyterian Presbyterian Church (USA) United States https://www.exhibits.lgbtran.org/files/original/0b4e95c4d339978dc4a0d59693aa4831.jpg b13661d5dd251525ff10144e77b71e8a https://www.exhibits.lgbtran.org/files/original/dcafe0cff706ed10aa0dbf323f6d1267.jpg 0bb3e8f0d5521ff3906c3c50d6e71f59 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. Warren Zeh Stole Text REV. WARREN ZEH Denomination Presbyterian Church (USA) Contribution Date 1996 Contribution Story 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. Warren Zeh was an ordained Presbyterian minister who devoted his heart and soul to advocacy on behalf of people with AIDS. He worked for the Gay Men's Health Crisis in New York, chaired the AIDS Task Force for the Presbytery of New York City and served on the national Presbyterian AIDS Network for several years. Warren passed away in 1996. At his memorial service, Rev. David Cockcroft said of Warren, "Never did he deny his Christian calling in a work environment which was often hostile to the Church." And I would add: Never did he deny his sexuality in a church which was often hostile to his very being. A second stole was donated to the Shower of Stoles collection in Warren's honor by Presbyterian Welcome in 2002 (stole #898). 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. 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 259 Title A name given to the resource Warren Zeh Coverage The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant New York, New York (USA) Contributor An entity responsible for making contributions to the resource Rutgers Presbyterian Church AIDS Clergy Activist Covenant Network of Presbyterians More Light Presbyterians for LGBT Concerns New York New York City Ordination Presbyterian Presbyterian Church (USA) That All May Freely Serve (TAMFS) Zeh, Warren 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 cD47Ho1rR34 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 Was George Washington Carver Gay? Subject The topic of the resource The film questions if we can presume Carver was gay. Description An account of the resource The narrator states several facts that lead one to conclude that Carver was far more queer than simply being gay. Source A related resource from which the described resource is derived The Black Gay History Channel, Jan 26, 2022. https://www.youtube.com/watch?v=cD47Ho1rR34 Contributor An entity responsible for making contributions to the resource https://www.exhibits.lgbtran.org/files/original/5c05682e845ab51b6b975538a2cf5478.jpg c697d8c16e70be217420f45b89f2671d https://www.exhibits.lgbtran.org/files/original/506efc85944f9efd5d396ba49d291e08.jpg 4fa3d36d669f16d4709d26a5fdc774be 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 Washington Post February 18, 1963 Quaker Group Urges Sex Enlightenment LONDON, Feb. 18 (Monday) A group of Quakers today called for a more enlightened approach to sexual relationships, including homosexuality. The 11-member group, including two psychiatrists and two school headmasters, said there was yet not definite answer to such questions as "whether homosexual contacts are really 'unnatural' or repulsive, whether pre-marital intercourse is necessarily a bad preparation for marriage, whether to have a variety of sexual partners does, in fact, weaken intimate relations and destroy a community." Their report, "Towards a Quaker View of Sex," was not representative of the views of all Quakers, they said. The report said that sexual relationships have such profound effect on the community that they cannot be left wholly to private judgment. There must be a governing morality of some sort, the report declared. But, in noting a great increase in adolescent sex relations and in pre-marital sex generally, the report said: "It must be accepted that light-hearted and loving casual contacts can be known without profound damage or 'moral degeneracy' being the result in either partner." On homosexuality it said: "One should no more deplore homosexuality than left-handedness, though one can condemn and prohibit specific acts." The authors reject "almost completely" the traditional Christian approach to morality with its rigid definitions of right and wrong. "Where there is genuine tenderness, an openness to responsibility and the seed of commitment, God is surely not shut out," the said. Washington Daily News February 18, 1963 'Where There's Genuine Tenderness' Quakers O.K. Casual Sex London, Feb. 18--An 11-member Quaker study group, including two psychiatrists and two school headmasters, today declared there are no definite answers to such questions as 'whether homosexual contacts are really 'unnatural' or repulsive, whether pre-marital intercourse is necessarily a bad preparation for marriage, and whether having a variety of sexual partners does, in fact, weaken intimate relations and destroy a community." The group, in a report entitled "Towards a Quaker View of Sex," called for a more enlightened approach to sexual relationships, altho members admitted their findings were not representative titled "Towards a Quaker in Britain or elsewhere. Noting a great increase in adolescent and pre-marital sexual relations, the report said: "It must be accepted that light-hearted and loving casual contacts can be known without profound damage or 'moral degernacy' bring the result in either partner. "One should no more deplore homosexuality than lefthandedness," the report went on, "tho one can condemn and prohibit specific acts. Where there is genuine tendernesss, an openness to responsibility and the seend of the commitment, God is surely not shut out." The report rejected "almost completely" the traditional approach to Christian morality "with its rigid definitions of right and wrong." But it also declared sex relationships have so profound an effect on the community they cannot be left to private judgments, asserting there must be "a governing morality of some sort." 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 Washington papers, February 18, 1963 Source A related resource from which the described resource is derived clippings in the Personal Papers of Anna Bidder, Lucy Cavendish College Archive Description An account of the resource The Washington Post and The Washington Daily News (afternoon paper) printed similar accounts on the day the report was released; although the Daily News used a provocative headline. 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. Wayne Whipperman Stole Text WAYNE WHIPPERMAN Park Slope United Methodist Church Brooklyn, NY A good friend to all. Giving, loving. The church misses him deeply. Denomination United Methodist Church Contribution Date 2000 Contribution Story This is one of thirty one stoles from Park Slope United Methodist Church included in a display of UM stoles at the 2000 General Conference of the UMC in Cleveland. All are made from identically sized pieces in turquoise, lavender and purple cotton batik, With only 200 members, Park Slope has donated the largest number of stoles to the collection from a single United Methodist congregation. A diverse community, Park Slope's creed is: Hand in hand, we the people of the Park Slope United Methodist Church -- black and white, straight and gay, old and young, rich and poor -- unite as a loving community, in covenant with God and the Creation. Summoned by our faith in Jesus Christ, we commit ourselves to the humanization of urban life and to physical and spiritual growth. A scrappy congregation utterly committed to putting their faith into action, Park Slope has been unrelenting in its pursuit of justice for lesbian, gay, bisexual and transgender people in the UMC. 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 546 Title A name given to the resource Wayne Whipperman Coverage The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant Brooklyn, New York (USA) Contributor An entity responsible for making contributions to the resource Park Slope United Methodist Church Clergy Activist Methodist New York New York City Ordination Reconciling Ministries Network (formerly Reconciling Congregation Program) Theology United Methodist Church Whipperman, Wayne https://www.exhibits.lgbtran.org/files/original/805ef5d334926632faeb85791ab8141b.jpeg ed3a19acd195a17bac303cc7fb9acab6 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 We' Wha, a Zuni Llamana Source A related resource from which the described resource is derived Ranker. https://www.ranker.com/list/transgender-people-in-history/devon-ashby Contributor An entity responsible for making contributions to the resource Photo by John K. Hillers Description An account of the resource We'wha was a member of the Zuni tribe. Among the Zuni, a "Two-spirit" person is called a Ihamana. This term is a commonly understood Zuni gender designation for those born male whose gender expression integrates the male/female binary. We'wha engaged in the ritual activities typically run by women and was frequently read by Westerners as a cisgendered woman, but had been assigned male at birth. Age: Dec. at 47 (1849-1896) https://www.exhibits.lgbtran.org/files/original/bb8e526274472a87bbecb1240ddd95a7.jpg 97b7b9cc288addaf7183f5e5807c4e9b https://www.exhibits.lgbtran.org/files/original/b6e5c77025d5b7afdf2589e87b99b3ae.jpg 937a351fc923dbe3e0c2e05e93219296 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 Dear Anna, I write to you as Chairman--but at the same time entirely personally between you and me if I may, so that I can get one or two worries off my chest. First, size of the committee, I cant help wondering if we havent just about got all we can usefully take unless our membership is to change and some of us ought to drop out. And we have one or two very pleasant but quiet members--K.N. for one and dear M.P. for another. Further I had understood that our new member was in fact a Barrister studying the legal side of all this (how I wonder would I have misheard? or were we misinformed?) and was not expecting (forgive me !) yet another psychiatrist. (Not a dig at the others - I think A T, Lotte etc worth their weight in gold). Further I think clearly the YFs experiment was a washout for present purposes, although Mary Harper struck me as a wise person who could conceivably be very useful. I think David was out of his depth. Hugh Maw. Something went wrong with our organisation here--poor Hugh (so he tells me in subsequent correspondence) had thought when he turned up that he had been invited to be ON the committee and the truth only dawned when I sip ose during lunch. Further apparently nobody told him about the times and habits of the meeting - I don't think he knew we had already met in the morning, and he apparently expected that we would be meeting through the evening. I am not even sure that he was organised for the night, although he may have been (my fault that, if I had had a word with him before going out I would have invited him to stay here). By the way I think it we were considering new members Hugh would of course be excellent. He expresses himself most interesting and willing. But would find it difficult to spare the time and possibly the money, I gather. (Dont worry, I havent invited him! just giving you my views). Finally I felt myself conscience stricken that we had not arrange our times of departure more premeditatedly, and would suggest that as far as possible this be done when we first meet in the morning. I have been in touch with the Reverend Halladie Smith of the Homosexual Law Reform Society, and, guess what, he's a Pembroke man, a contemporary of mine, stirred into all this, like ourselves, by the Roger Walker affair. Wonders never cease! love as always, and forgive my untoward outspokenness. 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 Wedmore Letter to Bidder Feb 1959 Description An account of the resource Letter from Keith Wedmore to Anna Bidder, dated 15 February 1959, raising concerns about the composition of the group. Source A related resource from which the described resource is derived Keith Wedmore Papers https://www.exhibits.lgbtran.org/files/original/5dcf5858fcc7fb38ce7da0e923ca0080.jpg fa3923e1d9954f86071888bfec24fd27 https://www.exhibits.lgbtran.org/files/original/b01a05840eea87ad8eddbfc48939e58c.jpg 89efcc1c1d4ec49ed9d44315eabdcb9b 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 21 February 1961 Dear George, This is (by your grace) a reply to the letter to you from our friend Anon dated 24 November. You passed it on to Duncan Fairn who forgot to bring it to the following meeting of the QCB (or if non prefers, H) but he brought to the one after that where it was read out and discussed. So my apologies for the delay, but I have only had it for some 3 weeks, nothing as these matters go, with umpteen thousand years of crooked thinking to straighten out and all that. Again, I must assume he has a copy. 1. First of all, we were most appreciative. Anon has even changed our minds for us: we agree, for example, to move the Hansard quotes in my bit on the law to the appendix. 2. It is not the purpose of a consolidating statute, such as the 1961 Offences A.T.P. act was, to change the law, and indeed their is a legal presumption against that being its effect; but it may be there is a little too much emphasis on Labouchere and that is is inappropriate to leave the Sodomy laws untouched. When I called in at the J. Law Reform Society yesterday incidentally I was told that amendments to repeal Labouchere may be expected to pop up over the coming few years from all sides, including the Governement, but the HLRS itself is holding out for the lot. I am not certain about this, but this (which is Anon's) is certainly the logical approach, and perhaps the right one. I will look over the draft again. 3. On morals, it is suggested that there is a certain amount of moral matter in what is admittedly intended to be a purely legal chapter. Like what, I wonder? I didnt think there was one moral line in it (as it were!) at least in the later printed revision (which perhaps you could let anon see). 4. If anon is not yet tiring, perhaps he could also see that real heart of the matter, ie the part on homosexuality as such (entirely unrevised by anybody as yet) which arrived through my door last Saturday and of which I devoutly hope you have spare copies. (If you have, I think I could do with another myself). While I am writing--I enclose L2--9--4 against the enclosed invoice. I am much obliged to the HSC for their copperation generally, and to yourself personally of course for forwarding Anon's mail... Yours ever, PS Anon should know that--having record in particular to the penultimate paragraph--his comments were the least maundering I have ever heard. 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 Wedmore to Gorman for Anonymous 21 February 1961 Description An account of the resource Wedmore sent a reply letter, dated 21 February 1961, to the Anonymous correspondent's letter of 24 November 1960 (above). Source A related resource from which the described resource is derived Keith Wedmore Papers https://www.exhibits.lgbtran.org/files/original/0d1fb389efcea62fcd396616d8cfda91.jpg 43e502fb9c2192e8b0f0fa5e43dee50f https://www.exhibits.lgbtran.org/files/original/4ff175a0ec5aa8d1e91589a222e3f204.jpg 8186885def9dbf8376663b75105586cd https://www.exhibits.lgbtran.org/files/original/4997d2dc23c38d0ebcc30a051e9a1b37.jpg 0b463851c875be91cb26d7053b47d330 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 Stoneleigh Sheerwater Avenue West Byfleet, Surrey 4th November 1960 Dear George: You will recall that when last summer a first draft of the coming QCB pamphlet was in your hands for duplicating, you showed it to a friend, who wrote three sides of very sympathetic comment. The silence that has followed your forwarding this to us does not mean we ignored his comments--far from it. The whole letter was gone over in full committee in October, and the various further drafts produced since then have had his comments in mind. This letter contains my personal reactions to his comments--just to thank and encourage him as it were. First of all: what he was sent was Part 8 (Homosexuality and the law) and part ten (How can help be given) which were simply two parts taken at random from the whole scheme: which as you know is far more comprehensive, and not for example confined to homosexuality, although it has a homosexual emphasis. I shall be interested to see your correspondents comments on the part dealing with homosexuality as such (Part 5) when we have produced it and he has seen it. Secondly: what he was sent has been completely revised twice since apart from a further revision by me. What he was was in a very immature state. Thirdly: I only wrote the legal part and that is all that is discussed here. Fourthly: I must assume, in order that this should not be intolerably long, that your correspondent kept a copy of his comments! NOW: 1. Most of this is taken care of when one explains that anon has not yet seen our section on Homosexuality (Hy hereafter). f: we are not concerned to argue for a change in the law; that is not our task. I was only trying to set out what was the law, and of course my irritation with is shows through. Of course--I might add--all of us assume the law should be changed. (I hope by the way that your correspondent is an enthusiastic supporter of the H1 Law Reform Society). g. We go further than that: we are (get this!) purporting to revise the 'moral code' itself. It is here that we expect to arouse a certain amount of controversy. It will help if I give the outline of the pamphlet without further ado: 1 Introduction 2 Heterosexuality 3 Heterosexual problems 4 Masturbation 5 Homosexuality 6 Perversions 7 Causation 8 Homosexuality and the law 9 morals 10 help 11 Summary 2. Would your correspondent like to prepare a brief (as long as this letter) and accurate summary of the views--historical and present--of all Christian bodies? I started on this, gave it up. We decided it was beyond our knowledge. In general ,we are able to say that there is some genuine first hand knowledge or expertise going into this thing. None of us are historians or theologians. What is your correspondent? (I was balked at having to unravel, eg, Luther's or George Fox's views; perhaps he wouldnt be.) We put Gibbon in simply because we liked it so. We all agree with anon's last remark but none of us felt inclined to take Gibbon out! A deadpan article on sex--yet another, lets face it--could be terribly dull. 3 Hansard was quoted at length for a reason: I have a fairly heretical though not novel point to urge (and it must he here opinion not fact): I say that Parliament didnt know what it was doing when it passed section 11. (This is highly relevant to the law reform angle by the way) All I can do is to set out all the facts as I can see them, and let the reader judge. We have now greatly expanded the section on buggery and sodomy, explaining what is what, in light of anon's comments, (and Wednesday's success for Lady Chatterley). 4 Yes, rather true. Has been altered. I am not sure I agree with such a high age of consent as 21 myself: so I havent emphasised it again. We will deal with capitalization and stops when the whole articles stands finished for final revision (June 1962 at the present rate!) Yours sincerely, Keith Wedmore 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 Wedmore to Gorman re Anonymous 4 November 1960 Description An account of the resource Wedmore sent a reply to the anonymous letter that George Gorman had forwarded to the committee in August (above). Wedmore wrote his perspectives on the aims and accomplishments of the committee during its early writing phase. Source A related resource from which the described resource is derived Keith Wedmore Papers