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              <text>&lt;p&gt;&lt;strong&gt;Kent Robinson&lt;/strong&gt;&lt;/p&gt;
&lt;p&gt;Resigned from the session of Central Presbyterian Church, Kansas City, MO, after the 1993 General Assembly upheld a judicial decision against the ordination of gay elders, deacons and ministers.&lt;/p&gt;</text>
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              <text>&lt;p&gt;&lt;/p&gt;
&lt;p&gt;This is one of twelve stoles donated to the Shower of Stoles by Merrill Proudfoot on behalf of friends and colleagues.  The judicial case to which Merrill refers on this stole was the decision by the Permanent Judicial Commission of the Presbyterian Church (USA), the denomination's highest court, that barred Downtown United Presbyterian Church in Rochester, NY from installing Rev. Janie Spahr as one of their pastors.  This precedent-setting case caused an uproar in the denomination that has yet to die down.  It led to a remarkable surge in new support for LGBT Presbyterians, but this new support was met with a conservative backlash that came to a head in 1996 with the passage of an amendment to the church's constitution codifying anew the denomination's ban on LGBT ordination. &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>This stole was one of the original 80 stoles that were on display on Sept. 16, 1995 when Shower of Stoles Project founder Martha Juillerat  set aside her ordination before the Heartland Presbytery (see Stole #1 for details).</text>
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              <text>&lt;p class="MsoNormal"&gt;&lt;span style="font-family:Arial, sans-serif;font-size:10pt;"&gt;Rev. Kevin Downer&lt;/span&gt;&lt;/p&gt;
&lt;p class="MsoNormal" style="margin-top:6pt;"&gt;&lt;span style="font-size:10pt;font-family:Arial, 'sans-serif';"&gt;Metropolitan Community Church&lt;/span&gt;&lt;/p&gt;
&lt;p&gt;&lt;/p&gt;
&lt;p class="MsoNormal" style="margin-top:6pt;"&gt;&lt;span style="font-size:10pt;font-family:Arial, 'sans-serif';"&gt;Chicago, IL&lt;/span&gt;&lt;/p&gt;
&lt;p&gt;&lt;/p&gt;
&lt;p class="MsoNormal" style="margin-top:12pt;"&gt;&lt;span style="font-size:10pt;font-family:Arial, 'sans-serif';"&gt;I am the founding pastor of aChurch4Me? MCC, a new community and church where love is a blessing, diversity is a gift, worship a celebration, and life a journey!&lt;/span&gt;&lt;/p&gt;
&lt;p&gt;&lt;/p&gt;
&lt;p class="MsoNormal" style="margin-top:12pt;"&gt;&lt;span style="font-size:10pt;font-family:Arial, 'sans-serif';"&gt;I grew up in a small, rural New England farming village, attending a Congregational Church/UCC and felt called to ministry at an early age. A patriarch of the congregation confirmed this calling in my late teens, though by then I was sure that I could not be gay and Christian, let alone serve the church. I became a business consultant and busied myself for many years, avoiding faith and spirituality all together – until I wandered into an MCC. That first worship celebration changed my life and my journey, and slowly I reconciled my relationship with myself and my God, and the Spirit of God resurrected my calling.&lt;/span&gt;&lt;/p&gt;
&lt;p&gt;&lt;/p&gt;
&lt;p class="MsoNormal" style="margin-top:12pt;"&gt;&lt;span style="font-size:10pt;font-family:Arial, 'sans-serif';"&gt;This stole was created by a Lay Leader at the first church that I served, MCC San Antonio. I am reminded of the communion of saints who have gone before us who have (and continue to) courageously heard the still small voice and responded, “Here I am, send me.” In their courageous witness, LGBTQ people like me are able to serve as our Maker gifts, calls, and sends us. This stole also remains a powerful reminder of the many callings never resurrected, and the untold needs that go unmet.&lt;/span&gt;&lt;/p&gt;</text>
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              <text>&lt;p&gt;&lt;strong&gt;REV. KEV&lt;/strong&gt;&lt;/p&gt;
&lt;p&gt;UNITED METHODIST&lt;br /&gt;WISCONSIN ANNUAL CONFERENCE&lt;/p&gt;
&lt;p&gt;FM, E  1979&lt;br /&gt;LOA  1982&lt;br /&gt;HL  1993&lt;/p&gt;
&lt;p&gt;… Making tents&lt;br /&gt;… Waiting, Praying&lt;/p&gt;</text>
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&lt;p&gt;This is one of two stoles honoring Kevin Johnson, who was removed from active ministry in the Wisconsin Annual Conference after being "outed" by a member of his congregation.  Kevin's statement on "making tents" refers to his secular employment.  The term originated with the Apostle Paul, who worked as a tentmaker in order to finance his evangelistic ministry.  A second stole honoring Kevin was donated by John and Ginny Kruse (stole #505).&lt;/p&gt;
&lt;p&gt;Ken gave us this stole 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;br /&gt;&lt;br /&gt;Click &lt;a href="https://www.lgbtran.org/Profile.aspx?ID=23"&gt;here&lt;/a&gt; to read a biographic profile of Rev. Kevin Johnson in the LGBTQ Religious Archives Network's Profile Gallery. &lt;/p&gt;</text>
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&lt;p&gt;This is one of two stoles donated by John and Ginny Kruse in advance of the 2000 General Conference of the United Methodist Church in Cleveland, OH.  (See stole #504)  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;br /&gt;&lt;br /&gt;Click &lt;a href="https://www.lgbtran.org/Profile.aspx?ID=23"&gt;here&lt;/a&gt; to read a biographic profile of Rev. Kevin Johnson in the LGBTQ Religious Archives Network's Profile Gallery. &lt;/p&gt;</text>
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&lt;p&gt;(First panel)&lt;/p&gt;
&lt;p&gt;I grew up in a fundamentalist denomination where I was raised to believe that I was inferior merely for being a female, forget what it would mean if they found out I was gay.  Any talents or skills that God had given me were irrelevant and secondary to the fact that I was a lesbian.  Through college and beyond I started to realize that this did not represent God.  Finally, many years later, I have found a congregation where all people are welcome, no exceptions, no distinctions.  The denomination, however, still wants to make distinctions, to keep gay people from serving and leading regardless of any talents and skills that God has given them.   I hope that this denomination chooses to represent God more accurately, and stops putting bushels over any of the lights that God has created.  &lt;/p&gt;
&lt;p&gt;(Handwritten on second panel)&lt;/p&gt;
&lt;p&gt;No more lights under bushels.&lt;/p&gt;
&lt;p class="Editor"&gt;Kimberli Morris&lt;/p&gt;</text>
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&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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&lt;p&gt;This is one of eighteen stoles made by an group of LGBT Lutheran college students in NY; sixteen are members of the Evangelical Lutheran Church in America (ELCA) and two belong to the Lutheran Church-Missouri Synod (LCMS), a far more conservative branch of American Lutheranism.  All eighteen stoles have been patterned identically out of rainbow colored felt; each has a first name in block letters on one panel, and either "ELCA" or "LCMS," and "NY" on the second panel.&lt;/p&gt;
&lt;p&gt;The eighteen students represented by these stoles came to know each other by meeting at an ecumenical event, and they decided to keep meeting together informally.  The students were particularly concerned with providing support for one of their two new LCMS friends.  Although this young man was not "out" to anyone outside the group, he had been mercilessly abused by his family and his church on the mere suspicion that he was gay, and he feared for his life.  Almost all of the other students are "out," but instead of simply trying to push their friend out of the closet, out of his church or away from his family, they chose instead to "sit with him," to be patient, offer their friendship and support, share in Bible study, and provide a listening ear until the young man's fears subsided and he could "find his own way."&lt;/p&gt;
&lt;p&gt;These stoles were given to me when I directed a display of stoles at the Tang Museum on the campus of Skidmore College in 2001.  One of the ELCA students drove to Saratoga Springs, NY to deliver the stoles and tell me their story.  As an act of solidarity with their one friend, all eighteen chose to put only their first names on the stoles.  The student who delivered the stoles talked with me for quite awhile, but he, too, chose to tell me only his first name and he left no contact information.&lt;/p&gt;
&lt;p&gt;Although I don't know these students beyond the bit that they chose to share with me, I am touched by their story and impressed with the bond of faith and friendship they have formed.  When I asked how their friend was doing, the student smiled and said, "He's getting his spiritual life back."  And, he added, "He has changed our lives, too."&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 members of DUPC in early 1996.  Most of the stoles arrived without names or narratives.  However, we have been told that most of the donors are "out" LGBT persons, unnamed but not necessarily anonymous.&lt;/p&gt;
&lt;p&gt;DUPC was at the center of a pivotal moment in the history of the Welcoming movement in the Presbyterian Church.  In 1978 the General Assembly acted to bar the ordination of "self-avowed, practicing homosexuals."  However, an exception was added to the action which exempted those ordained before 1978 from future judicial action.  This clause allowed DUPC in 1991 to call the Rev. Dr. Jane Adams Spahr to become a co-pastor of the church; Janie had been ordained prior to 1978.  However, the Presbyterian Church broke its trust and in 1991 the denomination's highest judicial body barred Janie from being installed.  In response, DUPC called Janie to be an "Evangelist," an formed That All May Freely Serve to allow Janie to preach, educate and challenge church structures at DUPC and throughout the country.&lt;/p&gt;
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&lt;p&gt;&lt;strong&gt;Martha Juillerat&lt;br /&gt;&lt;/strong&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 52 stoles donated to the Shower of Stoles collection by members and staff of Church of the Covenant.  Although each of the stoles is unique, all of them are tied together by the inclusion of a piece cloth from a common bolt of blue and ivory material somewhere in the stole.  Covenant is both a More Light and Open and Affirming Congregation.  Their strong and public advocacy on behalf of LGBT persons in the life and leadership of the church has drawn many LBGT persons to become a part of the Covenant church family.  Their 52 stoles represent the largest subset of stoles given to the collection by any one congregation.&lt;/p&gt;
&lt;p&gt;Church of the Covenant, a federated United Church of Christ and Presbyterian Church, is steeped in history.  Located just off the Boston Commons, the Gothic revival building erected in the mid-1800's was one of the first churches built in the Back Bay area.  In the 1890's the sanctuary was completely redecorated by Tiffany Glass and Decorating Co., including the creation of an extraordinary set of Tiffany stained-glass windows and a chandelier that is said to be the first electrified light installed in a public building by Thomas Edison.&lt;/p&gt;
&lt;p&gt;Covenant's history of social justice and human rights work is equally rich.  When I visited Covenant, I was intrigued to learn that the church was a designated stop along the "Boston Women's Heritage Trail."  One of Covenant's members, Abbie Child, was the head of the Women's Board of Missions of the Congregational Church in the late 1800's.  Another member, Dr. Elsa Meder, was one of the first women ordained as an elder in the Presbyterian Church.  Elizabeth Rice and Alice Hageman, ordained in 1974 and 1975 respectively, were the first women to serve as pastors at a Back Bay church.  When they were joined by Donna Day Lower, the church became the only one in the United States with three women clergy.  Since opening the "Women's Lunch Place" in 1982, the church has served as a haven for poor women and their children.  It is fitting, then, that one of the Tiffany windows is "Four Women of the Bible," including Miriam, Deborah, Mary of Bethany, and Dorcas.  Covenant remains on the forefront of work for equality and justice, and is active in the LGBT Welcoming movement in the Boston area and beyond.&lt;/p&gt;
&lt;p&gt;&lt;strong&gt;Martha Juillerat&lt;/strong&gt;&lt;br /&gt;Founder, Shower of Stoles Project&lt;br /&gt;2006&lt;/p&gt;</text>
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              <text>The Lancet      March 2, 1963&#13;
&#13;
The Quaker Pamphlet&#13;
&#13;
It is now commonplace that Western civilisation is almost destitute of generally accepted "values". The march of the sciences (occupied exclusively with the objective and demonstrable kinds of truth, doubtful of the existence of other kinds, and largely unconcerned with the consequences of their own discoveries), the shock of two devastating wars, and perhaps the passage of time have exploded or shaken down the accepted and established values of what could, at the turn of the century, still be called Christendom. The young must somehow find their way in a desert strewn with ruined shrines. In no province of life is their dilemma more obvious than in sexual relations and behaviour. The conventions and rules of conduct which did partly govern and determine sexual behaviour fifty years ago have crumbled with special thoroughness, because they were, in fact, little more than conventions floating in air without logical foundation in reason or belief. To set them up again is neither possible nor desirable. Yet anarchy will no do; and condemnations, taboos and lack of sympathy and of understand have been and are responsible for a vast amount of suffering and missed happiness, There is urgent need for enlightenment and reform both of public opinion and the law.&#13;
&#13;
All who are concerned about these things will welcome an informative and stimulating pamphlet by a group of Quakers who have been working on the subject individually and together for the past five years. The group's eleven members include men and women with experience in teaching, penology, marriage guidance, psychiatry, biology, psychology, and the law; three are medically qualified, and six are Elders in the Society of Friends. Their starting-point was the problem of helping and advising young Quaker students "faced with homosexual difficulties", but they soon found themselves compelled to explore and consider the whole subject of sexual relations and practices, homosexual and heterosexual, within marriage and without, in both sexes and with animals.&#13;
&#13;
The contents of the pamphlet correspond with its title, Towards a Quaker View of Sex. The many intricate problems raised are fairly stated, and when, as often, there are two sides, they are both presented. Conclusions are seldom dogmatic and often tentative, but on some fundamental points the group feels sure of its collective opinion. "We shall have reason to say that sexuality, looked at dispassionately, it neither good nor evil--it is a fact of nature, But looking at it as Christians we have felt impelled to state without reservation that it is a glorious gift of God." They "reject almost completely the traditional approach of the organised Christian church to morality with its supposition that it know precisely what is right and what is wrong." They make it clear that in their view the words "natural" and "unnatural" have no--or next to no--meaning when applied to sexual performances. Masturbation, homosexual practices, and even a kind of transvestism occur among animals as among men. They are empathetic that public opinion--and laws reflecting it--concern themselves too much with acts, too little with circumstances and motivation.  They cannot condemn homosexuality or the acts springing from it as such. "Homosexual affection can be as selfless as heterosexual affection and therefore we cannot see that it is in some way morally worse." "At the same time members of this group have been depressed quite as much by the utter abandon of many homosexuals...as by the absurdity of the condemnation rained down upon the well behaved." They cannot agree that the words "I love you" should be spoken only when a permanent union in marriage is desired and is possible, and they have no dogmatic pronouncement to make about coitus before marriage.&#13;
&#13;
The group is at once well and widely informed, convinced about spiritual values, clear-headed, warm-hearted, not lacking humour, and candid to an unusual degree. To anyone concerned to promote humane and orderly thinking on this very difficult subject, or, it may be, to get their own thoughts clear, the pamphlet can be very strongly recommended.&#13;
&#13;
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