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              <text>&lt;p&gt;&lt;strong&gt;JOE AMICO&lt;br /&gt;&lt;/strong&gt;First United Methodist Church&lt;br /&gt;Oshkosh, Wisconsin&lt;/p&gt;
&lt;p&gt;In 1987, my wife requested a separation to work on her&lt;br /&gt;own issues.  During that time, former parishioners and &lt;br /&gt;friends told me how they had never known me to be so&lt;br /&gt;peaceful.   I realized I needed to deal with my own issues&lt;br /&gt;and come out.  At that time, I was Senior Pastor of First&lt;br /&gt;United Methodist Church in Oshkosh, WI, one of the&lt;br /&gt;larger churches in the Wisconsin conference.  I had been&lt;br /&gt;Conference Youth Coordinator for 7 years, served on just&lt;br /&gt;about every major conference board and was, at that time,&lt;br /&gt;on the Executive Committee of the Board of Ordained&lt;br /&gt;Ministry.  In fact, I had written the conferences policy on what &lt;br /&gt;self avowed, practicing homosexual meant.&lt;/p&gt;
&lt;p&gt;When I came out to the Bishop, he insisted I leave my current&lt;br /&gt;position and go on Leave of Absence.  I refused and eight&lt;br /&gt;months later, after bi-monthly meetings with the Cabinet, we&lt;br /&gt;finally agreed that I would find a position that would meet the&lt;br /&gt;criteria for Appointment Beyond the Local Church.&lt;/p&gt;
&lt;p&gt;During Advent, the Bishop placed me on a three month study &lt;br /&gt;leave from which I would not return.  The leave was to allow&lt;br /&gt;me the time needed to interview for other positions.  Unheard&lt;br /&gt;of in the United Methodist Church at that time, the Bishop&lt;br /&gt;appointed an Interim to cover the study leave and ensuing&lt;br /&gt;time until the next Annual Conference.&lt;/p&gt;
&lt;p&gt;Neither the congregation nor I ever got closure on my ministry &lt;br /&gt;there since the Bishop refused to allow me to tell the real &lt;br /&gt;reasons I left.  There was no good bye ceremony and no&lt;br /&gt;thank yous.  No time to grieve or express other feelings.&lt;br /&gt;Just confusion on the part of the congregation and deep&lt;br /&gt;hurt on my part.&lt;/p&gt;
&lt;p&gt;However, on that last Sunday in November of 1987, since I &lt;br /&gt;knew the real reasons for my departure and the fact that I&lt;br /&gt;would never return to that or any other United Methodist&lt;br /&gt;pulpit again, after I pronounced the benediction, I laid my&lt;br /&gt;stole across the pulpit as I exited to shake hands at the door.&lt;br /&gt;Many were startled and those who knew (including the Staff&lt;br /&gt;Parish Relations Committee) wept.&lt;/p&gt;
&lt;p&gt;This stole was created by the Hmong people using a process&lt;br /&gt;called counted cross stitch.  It was given to me by a confirmand &lt;br /&gt;in a previous parish by him and his single parent mother, in&lt;br /&gt;appreciation for my work with them.  Hmong artwork tells the&lt;br /&gt;story of a displaced people.  This stole tells my story, having&lt;br /&gt;been displaced by the church I loved.&lt;/p&gt;</text>
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              <text>&lt;p&gt;This stole tells two stories.  First, it is an exquisite work of art, an intricate labor of love created by a Hmong mother and her child, from a family of refugees, to express their great appreciation for Joe Amico's ministry.  Second, it tells a story that is told far too often: that of the clumsy, awkward, "closeted" way in which church officials have dealt with LGBT pastors who have come out to them.  Silence -- avoiding confrontation -- has often taken precedence over the clear pastoral needs of ministers and their congregations by governing staff who would sooner cast a congregation and its pastor into months of inner turmoil than confront their own discomfort with the truth.  The result is unpastoral and unconscionable treatment of God's faithful people.&lt;/p&gt;
&lt;p&gt;&lt;strong&gt;Martha Juillerat&lt;/strong&gt;&lt;br /&gt;Founder, Shower of Stoles Project&lt;br /&gt;2006&lt;/p&gt;</text>
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              <text>&lt;p&gt;&lt;strong&gt;JOE D. EDMISTON&lt;/strong&gt;&lt;/p&gt;
&lt;p&gt;Elder&lt;br /&gt;Central Presbyterian Church&lt;br /&gt;Louisville, Kentucky&lt;/p&gt;</text>
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              <text>&lt;p&gt;Central Presbyterian was one of the early More Light congregations, the first in Kentucky, working for the full inclusion of lesbian, gay, bisexual and transgender persons in the life and leadership of the Presbyterian Church.  Central practiced what it preached, ordaining LGBT persons as elders from the time they first became More Light. &lt;/p&gt;
&lt;p&gt;This is one of ten identical white satin stoles with rainbow ribbons honoring the ten self-identified gay and lesbian elders who served on Central's session between the church's becoming a More Light Church in the early 1980's and the 1996 General Assembly of the Presbyterian Church (USA).  These stoles were made by a young man who is a custom lampshade maker by trade, with the church's hope that they "will speak to the whole church for all of us who are part of its life, even though the church may not know it."&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>The Upstairs Lounge Fire</text>
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              <text>&lt;p&gt;Johari Jabir (Ph. D., University of California Santa Barbara ) is an Associate Professor of African American Studies at the University of Illinois at Chicago.&lt;/p&gt;&#13;
&lt;p&gt;&lt;strong&gt;Research Interests&lt;/strong&gt;&lt;/p&gt;&#13;
&lt;p&gt;My teaching and scholarship is influenced by my work as a musical artist. I enjoy using music as an epistemological frame in all of my courses including “Introduction to African American Studies” (AAST100), “African American Religious Traditions” (AAST120), “African American History since 1877” (AAST248), and “Black Music History &amp;amp; Culture” (AAST262).&lt;/p&gt;&#13;
&lt;p&gt;I am also studying the Black Barbershop Quartet singing phenomenon at the turn of the century; gospel blues tradition of the early and mid 20th century; the role of music and cosmology in the work of James Baldwin; and the Civil Rights protest songs of Nina Simone.&lt;/p&gt;&#13;
&lt;p&gt;A native of St. Louis, Missouri, I was educated in the public school system. I began to study music at a very young age, and was steeped in the St. Louis school of gospel blues led by Willie Mae Ford Smith and Rev. Cleophus Robinson. Continuing my study of music received my B/A in music from Fontbonne College (now Fontbonne University). After an extensive professional career in church music and musical theatre, I attended the Pacific School of Religion in Berkeley, CA. where I received an MDiv. During my PhD work at the University of California Santa Barbara, I was able to formulate the intellectual aspect of my work as a creative artist. My teaching, scholarship, and musical performances are all part of an organic project of music, history, teaching, and learning about the Black diasporic experience.&lt;/p&gt;&#13;
&lt;p&gt;My first book&lt;span&gt;&amp;nbsp;&lt;/span&gt;&lt;em&gt;&lt;a href="https://www.amazon.com/Conjuring-Freedom-Masculinity-Performance-Criticism/dp/0814253946"&gt;Conjuring Freedom: Music and Masculinity in the Civil War’s “Gospel Army”&amp;nbsp;&lt;/a&gt;&lt;/em&gt;analyzes the songs of the 1st South Carolina Volunteers, a regiment of Black soldiers who met nightly in the performance of the ring shout.&lt;/p&gt;&#13;
&lt;p&gt;&lt;a href="https://aast.uic.edu/aast/people/faculty/johari-jabir" target="_blank" rel="noopener"&gt;https://aast.uic.edu/aast/people/faculty/johari-jabir&lt;/a&gt;&lt;/p&gt;</text>
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              <text>&lt;p&gt;Johari Jabir (Ph. D., University of California Santa Barbara ) is an Associate Professor of African American Studies at the University of Illinois at Chicago.&lt;/p&gt;&#13;
&lt;p&gt;&lt;strong&gt;Research Interests&lt;/strong&gt;&lt;/p&gt;&#13;
&lt;p&gt;My teaching and scholarship is influenced by my work as a musical artist. I enjoy using music as an epistemological frame in all of my courses including “Introduction to African American Studies” (AAST100), “African American Religious Traditions” (AAST120), “African American History since 1877” (AAST248), and “Black Music History &amp;amp; Culture” (AAST262).&lt;/p&gt;&#13;
&lt;p&gt;I am also studying the Black Barbershop Quartet singing phenomenon at the turn of the century; gospel blues tradition of the early and mid 20th century; the role of music and cosmology in the work of James Baldwin; and the Civil Rights protest songs of Nina Simone.&lt;/p&gt;&#13;
&lt;p&gt;A native of St. Louis, Missouri, I was educated in the public school system. I began to study music at a very young age, and was steeped in the St. Louis school of gospel blues led by Willie Mae Ford Smith and Rev. Cleophus Robinson. Continuing my study of music received my B/A in music from Fontbonne College (now Fontbonne University). After an extensive professional career in church music and musical theatre, I attended the Pacific School of Religion in Berkeley, CA. where I received an MDiv. During my PhD work at the University of California Santa Barbara, I was able to formulate the intellectual aspect of my work as a creative artist. My teaching, scholarship, and musical performances are all part of an organic project of music, history, teaching, and learning about the Black diasporic experience.&lt;/p&gt;&#13;
&lt;p&gt;My first book&lt;span&gt;&amp;nbsp;&lt;/span&gt;&lt;em&gt;&lt;a href="https://www.amazon.com/Conjuring-Freedom-Masculinity-Performance-Criticism/dp/0814253946"&gt;Conjuring Freedom: Music and Masculinity in the Civil War’s “Gospel Army”&amp;nbsp;&lt;/a&gt;&lt;/em&gt;analyzes the songs of the 1st South Carolina Volunteers, a regiment of Black soldiers who met nightly in the performance of the ring shout.&lt;/p&gt;&#13;
&lt;p&gt;&lt;a href="https://aast.uic.edu/aast/people/faculty/johari-jabir" target="_blank" rel="noopener"&gt;https://aast.uic.edu/aast/people/faculty/johari-jabir&lt;/a&gt;&lt;/p&gt;</text>
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&lt;p&gt;An ardent Presbyterian, "son of the manse," he might have become a minister, but the non-acceptance of his sexuality by family and Presbyterian Church has directed him into another profession and another denomination.&lt;/p&gt;</text>
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              <text>&lt;p&gt;This is one of twelve stoles donated by Merrill Proudfoot in honor of friends and colleagues.  We have no other information about Bill other than what is written on this stole.  However, much can be gleaned from "reading between the lines" of this stole story and from the small bit that Merrill shared with me.  A man of great faith and strong commitment to the Presbyterian Church, he was ready from a young age to follow his father into the Presbyterian ministry.  The hostility he experienced from his family and his denomination, though, led to his alienation from both.  Although he found his way in other directions, the Presbyterian Church lost a great pastor, and a family lost the embrace of a devoted son.&lt;/p&gt;
&lt;p&gt;&lt;strong&gt;Martha Juillerat&lt;/strong&gt;&lt;br /&gt;Founder, Shower of Stoles Project&lt;br /&gt;2006&lt;/p&gt;</text>
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&lt;p&gt;This is one of about two dozen stoles donated by staff and members of Downtown United Presbyterian Church.&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;
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              <text>&lt;p&gt;&lt;/p&gt;
&lt;p&gt;This is one of fifteen stoles from members, elders, deacons, and pastoral staff at West Hollywood Presbyterian Church (WHPC).&lt;/p&gt;
&lt;p&gt;West Hollywood Presbyterian Church is a historical icon in the lesbian, gay, bisexual and transgender community as well as the Welcoming Congregations movement.  WHPC was at the forefront of the civil rights movement in Los Angeles and in the early 1960's began to close each service by singing the civil rights anthem "We Shall Overcome" - a tradition that continues to this day.  As early as 1964 (five years before the Stonewall rebellion), West Hollywood Presbyterian Church hosted what is believed to be the first openly Gay Men's "Rap" Group in the city of Los Angeles and the church began to minister to the spiritual needs of the Gay &amp;amp; Lesbian community who had been drawn by its message of inclusiveness. Soon nationally known spiritual author Chris Glaser would launch "The Lazarus Project" at WHPC - A program to advocate for Gay &amp;amp; Lesbian spiritual and human rights.&lt;/p&gt;
&lt;p&gt;In October of 1984, WHPC called an openly gay man, the Reverend Dan Smith, to serve as its pastor. Dan continues to be the only minister in the country serving a Presbyterian congregation who went through the entire call and installation process as an "out" gay man.  While proudly continuing its tradition of progressive spirituality and activism, this multi-cultural congregation feeds approximately 4,000 hungry and homeless people each year, builds homes for economically-challenged families under the "Habitat for Humanity" program, offers an HIV Spiritual Support Group, provides a "Children's Church" program and continues to openly take stands on political issues involving civil rights. West Hollywood Presbyterian also claims to espouse a theology that is "perhaps the most pro-feminist in Los Angeles."&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>This stole, with the conjoined circles beneath and intertwined with the cross, is a wedding stole. It was an ordination gift to John Carrier in 1985. Until November 1998, Pastor Carrier wore this stole at every wedding at which he presided, including the blessing of a lesbian couple’s life-long commitment to faithful life together. As part of a growing movement of ordained heterosexual colleagues who wish to stand in solidarity with the GLBT clergy, on Reformation Day, Pastor Carrier wore this stole in worship with his campus ministry community, and pledged to retire this and all other liturgically colored stoles in worship and weddings. He invited others to sign this stole as a statement of support for changing church policies in regards to blessing same-sex partnerships and the ordination of GLBT clergy. The following Friday, the stole was displayed at the “Open Door Conference” in Rochester, Minnesota, and participants of the conference were again invited to sign the stole. Then on November 3rd, at the Southeastern Minnesota Synod Theological Conference, Pastor Carrier preached on the subject at morning worship. At the conclusion of the service, he removed the stole for the last time and made it available for the Pastors and Associates in Ministry to likewise sign.&#13;
&#13;
 Pastor Carrier now wears only a rainbow stole whenever he vests, pledging to continue to do so until the Church’s policies have changed to include GLBT clergy who live in blessed union with a life partner.&#13;
&#13;
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              <text>&lt;p&gt;This is for John, who passed away in May, 1995.&lt;/p&gt;
&lt;p&gt;John was an ordained minister in the Presbyterian and Episcopal churches, as well as in the Church of Northern India. He lived and served in India as a missionary for many years. The "stole" selected in his memory is a rope, because his ecclesiastical garb was simple and monastic, with a rope as the sash. When he first came to our church, we asked, "Who's that stranger in the white robe?" When he died, we recalled the passage from Hebrews 13:9: "Do not neglect to show hospitality to strangers, for thereby some have entertained angels unawares."&lt;/p&gt;
&lt;p&gt;Upon returning to the United States after his retirement, John continued to work with the church serving as a volunteer associate pastor in a town near the church retirement community where he lived.&lt;/p&gt;
&lt;p&gt;John was loved by his many, many friends throughout the world. Upon learning of his illness and coming death, the Christian ashram in India where he had lived and served was renamed in his honor.&lt;/p&gt;
&lt;p&gt;John was a gay man.&lt;/p&gt;</text>
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              <text>&lt;p&gt;This stole was one of the original 80 stoles that were on display on Sept. 16, 1995 when I set aside my ordination before Heartland Presbytery (see stole #1 for details). Two of the 80 were from missionaries, including this one that honors John Cole.&lt;/p&gt;
&lt;p&gt;This "stole" is actually a cotton rope sash cord of the type that is worn around the waist over an alb. As the story states, John's tastes were simple; he chose to invest his resources in those he served in India and the U.S. instead of expensive vestments or other accouterments.&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>John D’Emilio, who retired in 2014, continues to research and write about the U.S. since World War II, social movements, and the history of sexuality. A pioneer in the field of gay and lesbian studies, he is the author or editor of more than half a dozen books, including Sexual Politics, Sexual Communities: the Making of a Homosexual Minority in the United States (University of Chicago Press, 2nd ed., 1998); Intimate Matters: A History of Sexuality in America, with Estelle Freedman (University of Chicago Press, 2nd ed., 1997); Lost Prophet: The Life and Times of Bayard Rustin (Free Press, 2003), a National Book Award finalist; and The World Turned: Essays on Gay History, Politics, and Culture (Duke University Press, 2002).  An expanded 25th anniversary 3rd edition of Intimate Matters is slated for publication in January 2013.&#13;
&#13;
D’Emilio has won fellowships from the Guggenheim Foundation and the National Endowment for the Humanities; was a finalist for the National Book Award; and received the Brudner Prize from Yale University for lifetime contributions to gay and lesbian studies. A former co-chair of the board of directors of the National Gay and Lesbian Task Force, he was also the founding director of its Policy Institute. Intimate Matters was quoted by Supreme Court Associate Justice Anthony Kennedy in the 2003 Lawrence v. Texas case, the historic decision that declared state sodomy statutes unconstitutional.&#13;
&#13;
When not working, he watches old movies, solves sudoku puzzles, and searches for New York-style pizza in Chicago.&#13;
&#13;
https://hist.uic.edu/history/people/emeriti/john-d’emilio</text>
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              <text>&lt;p&gt;John D’Emilio, who retired in 2014, continues to research and write about the U.S. since World War II, social movements, and the history of sexuality. A pioneer in the field of gay and lesbian studies, he is the author or editor of more than half a dozen books, including &lt;em&gt;Sexual Politics, Sexual Communities: the Making of a Homosexual Minority in the United States&lt;/em&gt; (University of Chicago Press, 2nd ed., 1998); &lt;em&gt;Intimate Matters: A History of Sexuality in America&lt;/em&gt;, with Estelle Freedman (University of Chicago Press, 2nd ed., 1997); &lt;em&gt;Lost Prophet: The Life and Times of Bayard Rustin&lt;/em&gt; (Free Press, 2003), a National Book Award finalist; and &lt;em&gt;The World Turned: Essays on Gay History, Politics, and Culture&lt;/em&gt; (Duke University Press, 2002). An expanded 25th anniversary 3rd edition of &lt;em&gt;Intimate Matters&lt;/em&gt; is slated for publication in January 2013.&lt;/p&gt;&#13;
&lt;p&gt;D’Emilio has won fellowships from the Guggenheim Foundation and the National Endowment for the Humanities; was a finalist for the National Book Award; and received the Brudner Prize from Yale University for lifetime contributions to gay and lesbian studies. A former co-chair of the board of directors of the National Gay and Lesbian Task Force, he was also the founding director of its Policy Institute. Intimate Matters was quoted by Supreme Court Associate Justice Anthony Kennedy in the 2003 Lawrence v. Texas case, the historic decision that declared state sodomy statutes unconstitutional.&lt;/p&gt;&#13;
&lt;p&gt;When not working, he watches old movies, solves sudoku puzzles, and searches for New York-style pizza in Chicago.&lt;/p&gt;&#13;
&lt;p&gt;&lt;a href="https://hist.uic.edu/history/people/emeriti/john-d’emilio" target="_blank" rel="noopener"&gt;https://hist.uic.edu/history/people/emeriti/john-d’emilio&lt;/a&gt;&lt;/p&gt;</text>
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              <text>&lt;p&gt;JOHN E. BEVAN&lt;br /&gt;John Bevan was born in 1931 in Alpine, California, a tiny hamlet over a mile high in the San Bernardino Mountains, in Los Angeles County.  The family, which consisted of his mother, father, an older brother and younger sister, eventually settled in Los Angeles.  John graduated from Alexander Hamilton High School in Los Angeles in 1949 and head off across town to UCLA for college -- the first of his family to attend college.&lt;/p&gt;
&lt;p&gt;John did not grow up in a particularly religious family.  They did not attend church regularly, although occasionally the family went on either Palm Sunday or Easter.  In high school, however, John fell in with a group centered at the Robertson Community Methodist Church and soon became a ringleader there.  At UCLA he kept his Methodist connection, and became active in the Wesley Foundation, which became his central extracurricular activity during college.&lt;/p&gt;
&lt;p&gt;During his senior year at college he applied to and was accepted at the University of Southern California Seminary, which later became Claremont School of Theology.  After Seminary, John worked for several years at Cornell University in Ithaca, New York, and later at Drew University in Madison, New Jersey as the University Registrar.  After Drew, John served a brief period of pastoral ministry in Southern California.  John later worked as assistant registrar at Georgetown University and then as registrar at American University, both in Washington, D.C.  In 1973 he took the post of director of recruitment and admissions at Wesley Seminary.&lt;/p&gt;
&lt;p&gt;John was consecrated as a Christian Education Director and later became a Diaconal minister with certification in Christian Education.  For eight years he served as chairperson of the Baltimore Annual Conference Board of Diaconal Ministry.  He also served as Wesley Seminary's liaison with the Division of Diaconal Ministry in Nashville.&lt;/p&gt;
&lt;p&gt;The church was central in John's life and he attended Foundry United Methodist Church in Washington, D.C. as his local parish.  John served on a variety of boards and committees at Foundry from education work to the board of trustees.  John was also a member of the Cathedral Choral Society and sang with the choir of the National Cathedral in Washington, D.C. for more than 20 years.&lt;/p&gt;
&lt;p&gt;John was a delegate to the 1984 and 1988 Jurisdictional and General Conferences of the United Methodist Church.  In 1988 he was appointed by the Council of Bishops to the Agenda Committee and became chairperson of that committee.  John served the United Methodist Church honorably, involving himself in the highest levels of governance in the denomination and electing bishops of the church.&lt;/p&gt;
&lt;p&gt;John was an active member of Mid-Atlantic Affirmation, United Methodists for Gay, Lesbian, Bisexual and Transgender Concerns.  He was instrumental in initiating the Foundry/Affirmation Neighborhood Bible Study Group, which served the spiritual needs of Gay and Lesbian United Methodists in the Washington, D.C. area for more than 10 years.  John died of AIDS related complications in 1991.&lt;/p&gt;</text>
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&lt;p&gt;Established in 1815, Foundry United Methodist Church in Washington, DC has been the home to Presidents, members of Congress, and many other public servants.  In 1995, Foundry became one of the largest Reconciling congregations in the country, working for the full inclusion of lesbian, gay, bisexual and transgender people into the life and leadership of the United Methodist Church.&lt;/p&gt;
&lt;p&gt;&lt;/p&gt;
&lt;p&gt;This is one of six stoles (#587-591, 846) donated by Foundry in advance of the 2000 General Conference of the United Methodist Church in Cleveland, OH.  In 1999, the Reconciling Ministries Network (RMN) inquired about the possibility of having a display of the Shower of Stoles at the General Conference the following April.  At the time, there were only around twenty United Methodist stoles in the collection.  We decided to introduce the Shower of Stoles to the Reconciling community by bringing the twenty UM stoles and about a hundred others to RMN’s Convocation in Denton, TX over the Labor Day weekend.  Stoles started to trickle in during the fall, and by February they began coming in droves.  In all, we received 220 United Methodist stoles – the vast majority of them arriving within eight weeks of the Conference.  Thanks to a monumental effort by a number of volunteers who pitched in to help record, inventory, sew labels and make last-minute repairs, all of the new stoles were present in Cleveland.  Twenty more people brought stoles directly to Cleveland, bringing the total number on display to 240.&lt;/p&gt;
&lt;p&gt;Towards the end of the General Conference, twenty eight lesbian, gay, bisexual and transgender United Methodists and allies stood on the Conference floor in silent protest over the Conference’s failure to overturn the ban on LGBT ordination – a profound witness and act of defiance for which they were later arrested.  As these twenty eight moved to the front of the room, another 200 supporters stood up around the balcony railing, each wearing one of the new United Methodist stoles.  Hundreds more stood in solidarity as well, in the balcony and on the plenary floor, wearing symbolic “stoles” made from colorful bands of cloth.  A group of young people from Minneapolis, members of a Communicant’s Class, had purchased bolts of cloth the preceding evening and stayed up all night cutting out close to a thousand of these “stoles”.  In less than eight months, a handful of stoles had grown to become a powerful, visible witness to the steadfast faith of LGBT United Methodists nationwide.&lt;/p&gt;
&lt;p&gt;&lt;b&gt;Martha Juillerat&lt;br /&gt;&lt;/b&gt;Founder, Shower of Stoles Project&lt;br /&gt;2006&lt;/p&gt;</text>
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&lt;p&gt;This stole was one of the original 80 stoles that were on display on Sept. 16, 1995 when I set aside my ordination before Heartland Presbytery (see stole #1 for details).  There is no "story" included with John's stole; he chose simply to sew one of his business cards on the stole.&lt;/p&gt;
&lt;p&gt;&lt;strong&gt;Martha Juillerat&lt;/strong&gt;&lt;/p&gt;
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              <text>&lt;p&gt;This is one of sixteen stoles donated by First Presbyterian Church of Ewing, NJ on behalf of members and friends of the congregation.&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>&lt;p&gt;This stole honoring John Paul Davis III, M.Div., is one of twelve stoles given to the Shower of Stoles collection by Tabernacle United Church in Philadelphia.  All twelve stoles are similar in size and style.  The three signature stoles are white and the nine individual stoles are purple; most have matching pastel flannel binding on the ends of the panels.  The quote on this stole is taken from the Book of Order of the Presbyterian Church (USA), part of the denomination's Constitution.&lt;/p&gt;
&lt;p&gt;Tabernacle United Church, United Church of Christ and Presbyterian union church located adjacent to the University of Pennsylvania campus, has a long history of activism, from its community organizing and support of a school for Black children in the mid-1800's to its more recent history of sanctuary in support of Central American refugees, peace activism, and outspoken advocacy on behalf of lesbian, gay, bisexual and transgender persons.  Tabernacle is both a More Light and Open and Affirming congregation, working for the full inclusion of LGBT people in the life and leadership of the 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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                <text>Tabernacle United Church</text>
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        <name>Davis III, John Paul</name>
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        <name>International Human Rights</name>
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      <tag tagId="54">
        <name>More Light Presbyterians for LGBT Concerns</name>
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        <name>Open and Affirming in the UCC (ONA)</name>
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        <name>Pennsylvania</name>
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        <name>Presbyterian Church (USA)</name>
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      <tag tagId="1">
        <name>United Church of Christ</name>
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