DOCSLIB.ORG

September 25

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
September 25 ) /• O ,^v ') NEW YORK'S OLDEST GAY NEV/SPAPER ISSUE tlO. 97 SEPT. 1979 Houston arks March BYVERNHALLSMrm session.' We-idso declared October 15 as Denver, Orforade. The national logistics "lesbian/gay" did sndnde aU of us. We Constittsency Day, in which a ddegation office is in WaAington, D.C. Over the did a^ree on a Hseing in the separate On Jtdy 6 thrtm^ 8, history was from each congressional district caU on same weekend ^ as the march, the Uterature for aU of our mitvorities' The written. The first national conference their respective.xepreftentMive- and pre­ National Conference oi Third World' reUgious caucus addressed die homo- widi sexual parity and over twenty sent our demands. It was adopted diat Gays/Lesbians is bctn^ held. There wiU l^iobia of the org«iised dnarches and percent diird world representation was ten percem of aU trani^iortation be be a national gay lesbian sports event resolved to intensify the education htdd in Houston. Texas, to make die final provided free to die economicafly de­ diat weekend also, fdus many other process to accelerate change in attitudes plans fbr die Mardi on WasCungaon For prived. spedficaOy ddrd worid lesbians celclnratoty eVQits. As these become by the churches. The most effective fiyer Lesbian/Gay Rights. In hia welmndng and lesbian mothers. This can be known to tw they wffl be passed on to that I saw was a sheet folded in hdf. widi addreaa. Rjqr HiU. gay activist and extended to mean gay men who are tn you. The Houston conference had die words on the outside. "What Jeans delegate from Texas, reminded ns of low-income groups. The income figure been planned by the eariier Philadel^diia Christ said about homoseamality." When what we were doing and vdiat we were was set at diose earning under $5000 per conferetace which had decided to hold yon opened it. it was blank. On the bad^ trying ^o accomphsh* year. the mardl— a march wliidi had been it said,"That's ri|^, J.C. said nodiing What aU did we agree on? Hiat the A new national overview oonnmca^ requested in the witt of HARVEY MU^ abotit homosexuality." mardl be non-violent. Hiat a third worid composed of two co-sexual represen­ There had been mai^ doidics as to My personal reflections: I came lesbian oontiagettt lend the match in tatives from eadi of the seven regions to whether or not te hold the mardi diis away fr^m Houston a dianged person. I recognition of the long held and de^ review acticms of the standing commit­ year; that there would not be enough came away proud of my gayness, and oppresaion whidi they have gone tees and implement policy > A gay youth time for planning. In Houston we never proud ofmy brothers and stxters who are questioned whether the march would be through. That we wiU march in regional advisory committee was set tip to review alao in the straggle. I came away with an hdd this year or the next, it wffl be sections with a banner identifying where aU policy conceming gay yonth, with a emotional At exhilarating high that even October 14. We addressed oursdves to we are frcmi. That ^Mtakers wtU only gay youth defined as any perana under now sustains me. It is very easy to the wording of the central demand address lesbian/gay tssueSr and diat twenty'-one years sAd college persons recapture that feeling every time I think adopted at PhUadelphia, and co the five furthermore diey have to be approved by tmder twenty^five. The national co- of what we wrought i^ Houston; we are spedfic detnands. Afrer a great deal of the areas from which they come. That ortiinating committee to consist of two national, we are not goitig to hide in our debate, not always harmonious, we diild-care fadUties be provided. That persons from each of the standing dosets any more. The revoltition con­ moved and accepted the detnands atMl there be signers for the hearing-«m- commtrrees. wich gender parity and tinues. Make no mistake about ic. it is a the ^aefiCk^al demand as they came «nr ef refidnthm, and ikothing less. We are paircd aDQ" nut spnusn "^nHonsBoni np termas^ peaamnx cnira wortn Tmpaaamta* Phaadelphta» widi the revised wording provided. Tliat aU materials mad media tadon. 'Hie standing oomouttees to be— rovolting ogaiill w oppresaioa. I know cfaac of number five, whidi deah with youth. we wffl succeed. It is now only a matter releases be non-sexist, non-radst. and fund-raising, media, logistics, outreach, There was a request from the trans- non-ageiat. Hiat one speaker, at least, oanstituent lobby, aad ensure. AU of when. We now know how. In order for i. persons that we change the wording of it to hsqppen, it wU take the effints of as must address the ptoUem of die positioiu are fiUed. widi upstate New the central demand. However in light of homophobic immigration lavrs. Logisti­ York being representated on the media many of ua as wffl do it. We know that die fact diat we constitute aU aspects of not everyone wffl participate or even cal proUems, if any, be handled by committee. We have a national ofifice in the greater cidture. Amt the term agree with us. We are family. committee rather than by the plenary New York City and a Western office in Global Conference Third World BBRGBN—Sixty-five men and women necessary infbrmation is gathered. representing lesbian and gay organiza­ Several intematiMial organizations Gays Speak out tions from seventeen countries met at wiU be targeted during 1979. The World die first annual conferencre of the Health Organizatioa wiU be tadded on hitemational Gay Asaociation in diis its continuing official categorization of Washington— Twdve representative northern Dutdi dty Aprd 13 to 16. homosexuality as a disease. The Cotmdl third world gay men and women met As a result of the conference die of Europe wUl, be |»ressed to recommend June 5 in ^e White House with IGA, iriiitii was founded in Coventry, tbe decriminalization of homosexuality members of President Carter's staff and England, in 1978, wiU seek consultative in member countries. The International mid them that minorities within minori­ status widi the United Nations as an Labour Organisation wiU be contacted ties face proUems unique to themselves international body speaking on gay about the rights of gay people at work. that are easily buried by larger group rights. The IGA wiU be woriting with Amnesty concerns. One of the first questions to be hitemational to n»ppiy^ mfbrmation The ineeting, arranged laat March tackled by the tweeting was the under* about gay prisoners and a network wiU by the Naticmal Coalition of Black Gays, representation of lesbians in the IGA. be aat np tosmooth the passage of gay was a ooncinuation of die White Hotise Ihe prindpk of "gender parity"— refugees. gay conference in 1977 whan the representation of lesbians and gay Representatives wiU be sent to National Gay Task Force met widi then was adopted as mt isltin>a£» goet. Must4i'n on the opening day of the Presidential Assistant Wd^ Costanza. S^nielmnicwh to lesbian and women's QHyvapacs in 1980 so peotest the oppres* The group - consisted of Black, gmupa, tcmm fermatMn or a women's sion oif gays in the USSR. DemonsMiers Hispanic and Oriental gays. They met I rsncut and work on proposals to make will picker Soviet owibsssict throu^Mmt with Whhe House aides Jane Wales and die IGA program more relevant to die worid at the same time. Spanish laws Abigail Havens to deal with siMrh issues lesbians wiU take place during 1979 againat gays wffl alao be.ataigled otit'lbr aa affirmative action programs; job the women's caucus wffl be oMMfdinated attack* . ptocection of gays in federal employ- by Gtei7 Vida of die NGIWISAK IVuva A weeti aRer the n^sttattpspl maat; the Btptel Rlfhto van BnrcB of the OOOCMedwrfsads) and oottfbrenon* we in Amssetd^ia fliiMihl Carter's I a glew absnt what was gonw donia ^mA KB(Weat Germany). the wiQr it was fatten done," said Rob hy Am U.S, WiB PIssor of dMB ooe, one ef the ooniereMe organiser. **There is tooin CM inpfnee* riy il^ dbn nMin worid to detefnitne the position meat and wienwains af wotk tn be dene -^^i^II^ \^^ oflssbisns and giys in Aaaa ... bnt Am eaaaaaktaamma sa-Wabag gmy A apodal wnfkshap on the will ngnrs mnsfnacsDnai nas naan cannsmen. ! ^M tal We can aB be qaima mmekmd abent this." Bflflsnd. A ft a ^TlbeBMiyPelMc wfll he pnUiahMl the 2 Thm Bn^ty Cloamt Sept. 1979 Sept, 1979 Thm Empty 0oa^t 3 LETTERS TO THE EDITOR AND YOU COLLECTIVE THINKING cast decided those close races and Why Vote? ultimately decided politicd control of a Is a Gotxl Man Hard to Find? r county of over 700,000 citizens. More Staff s Pact Two; Mail registratitm fortns are The red feet is that those vdio do by M.L. WELLS found this to be a very woricaUe solution. On August 4 and 5, twelve the managemem of harrassmem very otHtilable. You can find, them in vote decide who governs us. and each May 17.1979 hi 1977 Pat Cdlins and Michad prospective peer cottnselors took caUs. Group members also had dmost every bank, library'or govem- one of those votes does count. And that Try a little test, bl 19761 refused to take on the job Robertson filled die same positions that part in a marathon weekend train­ <^yportunities to rde-play being, mentd office in the County.
Load more

Recommended publications
  • 'Christian Right': Seeking Solace in a Narrative Of
    Britain’s ‘Christian right’: seeking solace in a narrative of discrimination democraticaudit.com /2017/02/21/britains-christian-right-seeking-solace-in-a-narrative-of-discrimination/ By Democratic Audit UK 2017-2-21 The ‘Christian right’ in the UK may not be anywhere near as powerful as its US counterpart, but it still tries to exert influence on public policy. This has become increasingly difficult as fewer Britons identify themselves as Christian. Steven Kettell finds that although these campaigners bemoan the effects of secularisation, they have found themselves adopting secular arguments in order to oppose same-sex marriage, abortion and assisted dying. Photo: Leo Reynolds via a CC-BY-NC SA 2.0 licence The US Christian Right would seem to be enjoying something of a resurgence. Evangelical voters have helped propel Donald Trump to the White House, potentially ushering in an era of renewed political influence and religiously inspired policy-making. Research in Britain, on the other hand, has typically concluded that no parallel ‘Christian Right’ movement exists. Compared to their US counterparts, conservative Christians in Britain are far fewer in number, tend to engage with a different set of issues, are typically more left-of-centre in their economic outlook and have far less political clout. But to ignore the political activities of conservative Christian groups would be to ignore some of the more politically active members of British society. In recent years such groups have contributed to a number of contentious disputes around free speech, abortion and assisted dying, as well as protests about religious freedom and equalities legislation.
    [Show full text]
  • United Kingdom Page 1 of 6
    United Kingdom Page 1 of 6 United Kingdom International Religious Freedom Report 2005 Released by the Bureau of Democracy, Human Rights, and Labor The law provides for freedom of religion, and the Government generally respects this right in practice. There was no change in the status of respect for religious freedom during the period covered by this report, and government policy continued to contribute to the generally free practice of religion. The generally amicable relationship among religions in society contributed to religious freedom. Centuries-old sectarian divisions and instances of violence persisted in Northern Ireland. The U.S. Government discusses religious freedom issues with the Government as part of its overall policy to promote human rights. Section I. Religious Demography The United Kingdom has an area of 94,525 square miles, and its population in mid-2003 was approximately 59.6 million. The 2001 census for the whole of the United Kingdom reported that approximately 42 million persons (almost 72 percent of the population) identify themselves as Christians. Approximately 1.6 million (2.7 percent) identify themselves as Muslims. The next largest religious groups are Hindus (1 percent), followed by Sikhs (0.6 percent) and Jews (0.5 percent). More than 9 million (15.5 percent) of respondents stated they have no religion. The census's religion question was voluntary, and only 7.3 percent chose not to respond. Religious affiliation is not evenly distributed among ethnicities. In 2001 census data for Great Britain, approximately 70 percent of the white population described themselves as Christians. Almost 75 percent of black Caribbean respondents stated that they were Christians, as did 70 percent of black Africans.
    [Show full text]
  • No 140 Mar:Apr 10
    EDITORIAL Electing an MP BY THE TIME our next APC News advance. appears we will have a new If we were a truly Christian government. It is the Christian’s nation, then individual Party policy duty to vote. How should we vote? would perhaps be worth con- What principles should we apply? sidering. However, in practice we To say that there is no point in are very far from being a Christian voting because they are all a ‘bunch nation. Although our financial of crooks’, is not only untrue but situation is in a very serious state, it very silly reasoning. If they are all a is not the most serious matter in our ‘bunch of crooks’, then it is because land. The most important crisis in we, the electorate, have put them our country is the spiritual decline into power, either by our vote or by in Christian values and ideals. Until our indolence in not voting. this is recovered, Party policy The present concern about should not dominate our choice. sleaze and corruption among MPs, Our poor financial situation is ought to stir us up to be sure that we due to our neglecting the spiritual are not responsible for such people and moral aspects of life. Immor- holding such power. We ought to be ality is costing our nation billions of more industrious than ever that pounds each year. Because we have good people hold important office in abandoned God and His Word as the land. the only rule to direct us in our For the Christian, the primary journey through life, our nation has concern ought to be the upholding lost it’s role of leadership in the of God’s laws and the spiritual and world and is struggling to survive moral welfare of the people.
    [Show full text]
  • Reinterpreting the Spiritual Relationships of Gay Men In
    REINTERPRETING THE SPIRITUAL RELATIONSHIPS OF GAY MEN IN PENTECOSTAL/CHARISMATIC CHURCHES by JOHN-EDUARD BOSMAN submitted in part fulfilment of the requirements for the degree of MASTER OF THEOLOGY in the subject PRACTICAL THEOLOGY – WITH SPECIALISATION IN PASTORAL THERAPY at the UNIVERSITY OF SOUTH AFRICA SUPERVISOR: DR A F LOUW JOINT SUPERVISOR: PROF J P J THERON JUNE 2006 Student number: 341-686-0 I declare that REINTERPRETING THE SPIRITUAL RELATIONSHIPS OF GAY MEN IN PENTECOSTAL/CHARISMATIC CHURCHES is my own work and that all the sources that I have used or quoted have been indicated and acknowledged by means of complete references. Signature (J Bosman) Date i ABSTRACT This study explores how gay Christian men in the pentecostal/charismatic movement reinterpret their spirituality as a reaction to the discourse about homosexuality in this movement. The spiritual experience of gay men is contextualized within the particular emphasis on individual experience found in pentecostal/charismatic spirituality. Practical theological research is conducted within a postmodern discourse set in context of a Participatory Action Research project. A narrative therapeutical approach served to identify harmful discourses and encourage the continuing deconstruction of such discourses. The extent to which power/knowledge relationships affect gay Christians’ spiritual relationships became apparent. Conflict between the church’s discourse about homosexuality and the gay Christian appears to start a process of deconstruction of fundamentalist pentecostal/charismatic hermeneutical approaches to the Bible. The research process facilitated a process of reconstruction of gay spirituality and created opportunities for spiritual and social growth. This research may inspire gay Christian voices in pentecostal/charismatic circles to become heard.
    [Show full text]
  • Mobilizing the Moral Majority
    DOCUMENT RESUME ED 225 886 SO 014 441 AUTHOR Liebman, Robert C. TITLE Mobilizing the Moral Majority. PUB DATE Apr 82 NOTE 23p.; Paper presented at the Annual Meeting ofthe American Sociological Association (San Francisco, CA, September 1982). Financial support providedby the Princeton University, Dept. of Sociology. PUB TYPE Information Analyses (070) EDRS PRICE MF01/PC01 Plus Postage. DESCRIPTORS Comparative Analysis; Organizational Effectiveness; Political Influences; *Political Power;*Religious Organizations; Social Networks; *Success IDENTIFIERS Mobilization; *Moral Majority; Social,Movements ABSTRACT The Moral Majority has been more successful in mobilizing conservative Christians than three otherevangelical groups--Third Century Publishers, Christian Voice, and theReligious Roundtable. According to the literature on socialmovements, four Oossible explanations for the success of such groups arethat they have access to financial resources, canmaintain an exfensive network of communications between organizers andconstituents, can draw upon the expertise and skills of social movemententrepreneurs, and can mobilize during a period in time in'which thersis a favorable conjunction of issues. None of these factors proveswholly satisfactory in accounting for differences among thefour organizations in their mobilization of supporters.The Moral Majority was more successfulbecause its leadership provided it with access to pre-existing networks which were unavailable toother Christian groups. For example, JerryFalwell's "Old Time Gospel Hour" provided a communications linkvia television to a large national audience. The Moral Majority's genius lay in linkingwith a national network of nservative clergymen and in championing issues ofmajor concern to this group. While taking advantage of thesepre-existing associations, the Moral Majority did have to accommodatetheir previously organized constituenciesk (RM) *********************************************************************** Reproductions supplied by EDRS are the best that canbe made from the original document.
    [Show full text]
  • When Religion Makes the News Christianity in Wales 2016
    When Religion Makes the News Christianity in Wales 2016 Parch/Revd Gethin Rhys Swyddog Polisi’r Cynulliad Cenedlaethol / National Assembly Policy Officer Produced by Cytûn at the request of NUJ Training Wales, the training arm of the National Union of Journalists in Wales (funded by Welsh Government) as a companion resource for When Religion Makes the News, Cardiff, 8th November 2016. Media Contacts for the denominations are on pages 13-15. Religion is a key element in many headline stories. The aim of this workshop was to provide training and resources for journalists working on mainstream stories that have religious elements. Introduction This paper presents some background information on Christianity in Wales in 2016, using statistical and other information. Its aim is to provide some starting points for journalistic research and enquiry; it is not by any means an exhaustive account. Religion in Wales The best statistical base for measuring the prevalence of religion in Wales is the 2011 census. Statistics Wales has produced an excellent summary here: http://gov.wales/docs/statistics/2015/151027-statistical- focus-religion-2011-census-en.pdf, which is essential reading. It shows that 57.6% of the population of Wales (about 1.8 million people)1 self-declared as Christian in answering the 2011 census questions – a fall from 71.9% 10 years previously. 32.1% said they had ‘no religion’ (almost a million people). These statistics are, however, limited in their usefulness, for the following reasons: • They are now five years old. More recent estimates based on survey evidence are difficult to compare directly with the census data, as they ask a different question, and are answered in different circumstances.
    [Show full text]
  • The Religious Right and the Carter Administration Author(S): Robert Freedman Reviewed Work(S): Source: the Historical Journal, Vol
    The Religious Right and the Carter Administration Author(s): Robert Freedman Reviewed work(s): Source: The Historical Journal, Vol. 48, No. 1 (Mar., 2005), pp. 231-260 Published by: Cambridge University Press Stable URL: http://www.jstor.org/stable/4091685 . Accessed: 05/07/2012 11:44 Your use of the JSTOR archive indicates your acceptance of the Terms & Conditions of Use, available at . http://www.jstor.org/page/info/about/policies/terms.jsp . JSTOR is a not-for-profit service that helps scholars, researchers, and students discover, use, and build upon a wide range of content in a trusted digital archive. We use information technology and tools to increase productivity and facilitate new forms of scholarship. For more information about JSTOR, please contact [email protected]. Cambridge University Press is collaborating with JSTOR to digitize, preserve and extend access to The Historical Journal. http://www.jstor.org Press TheHistorical Journal, 48, I (2005), pp. 23I-260 ? 2005 CambridgeUniversity DOI: Io.Io17/Sooi8246Xo4oo4285 Printedin the United Kingdom THE RELIGIOUS RIGHT AND THE CARTER ADMINISTRATION* ROBERT FREEDMAN Trinity Hall, Cambridge the late A B S T R AC T. The 'religiousright' cameto prominence in the US during 1970osby campaigning on 'social issues' and encouragingmany fundamentalist and evangelicalChristians to get involvedin politics. However,the fact that it clashedwith 'born again' PresidentJimmy Carterover tax breaksfor religiousschools believed to be discriminatory,together with its illiberalstances on manyissues, meant that it was characterizedas an extremistmovement. I arguethat this assessmentis oversimplified.First, many racists. Christianschools were not racially discriminatory,and theirdefenders resented being labelledas Secondly,few historianshave recognizedthat the Christiansinvolved in the religiousright were among the most secularizedof their kind.
    [Show full text]
  • Religious Right
    Is there a ‘Religious Right’ Emerging in Britain? Is there a ‘Religious Right’ Emerging in Britian? Andy Walton in Britian? Andy Emerging Right’ ‘Religious a Is there Recent years have seen an increasing number of This report gives a reliable overview of evidence claims that a US-style Religious Right either exists or concerning the purported rise of the Christian is rapidly emerging in Britain. This report examines Right in Britian. Drawing on new research, it profiles Is there a ‘Religious Right’ whether or not the claims are accurate. several new Christian groups. By placing them in context, it shows why rumours that an American- Superficially, it argues, the case looks quite strong: style movement is crossing the Atlantic are greatly there is evidence of greater co-ordination among exaggerated. Christian groups with a strong socially-conservative Emerging in Britain? commitment, in particular relating to human Linda Woodhead, Professor of Sociology of sexuality, marriage, family life, and religious freedom, Religion, Lancaster University about which they are vocal and often willing to resort to legal action. This is a familiar picture within US This is a measured and thoughtful piece of research, politics. contributing to a topic where there is too much heat Andy Walton and too little light in contemporary debate. It assesses However, on closer inspection, research and analysis the presence – or, rather, the current absence – of a suggest that it is highly misleading to describe this coherent ‘Religious Right’ in British politics through with phenomenon as a US-style Religious Right. For a a detailed comparison with the characteristics of the number of reasons – economic, social, ecclesiastical movement in the US.
    [Show full text]
  • Felix Ngole Behind the Scenes the Story of One Student Social Worker’S Battle with His University
    FELIX NGOLE BEHIND THE SCENES THE STORY OF ONE STUDENT SOCIAL WORKER’S BATTLE WITH HIS UNIVERSITY AS TOLD BY FELIX'S WIFE PEPSY NGOLE About the Christian Legal Centre This booklet tells the story of Felix Ngole, a mature student expelled from his Social Work course at Sheffield University for expressing a biblical view of marriage on his personal Facebook account. The Christian Legal Centre exists to help people like Felix. Changes in legislation have made it harder for Christians to live out their faith in public life, particularly in the workplace. There is now increasing pressure for Christians to “leave their faith at the door.” We provide Christians, like Felix, with free legal support and expertise that they need, but which they otherwise wouldn’t be able to access or afford themselves. Since 2006, we’ve helped hundreds of Christians and Christian organisations who have been challenged for living out their faith and Biblical convictions. Christian Concern, runs alongside and complements, the work of the Christian Legal Centre. It campaigns to protect Christian freedoms in the public sphere and promote the Christian faith as the best foundation for a free and flourishing society. 1 Contents About the Christian Legal Centre 1 About the author 3 Preface 4 God speaks to us everyday 5 The debate 7 First hearing 9 Forty days of prayer and fasting 13 Fitness to practice meeting 14 The Lord will take care of us 19 Application for permission for judiciary review 20 The full hearing 21 The interviews 24 Results of the full hearing 24 Reflections 25 Encouragements 26 Closing 28 2 3 About the author This rest of this booklet is written from the perspective of Pepsy, loving wife of Felix Ngole.
    [Show full text]
  • Appedix Doing Good 5
    Doing Good: A Future for Christianity in the 21st Century Nick Spencer Strange things are happening to Christianity last ten years, and are delighted to commend Christianity in the 21st Century Nick Spencer for Doing Good: A Future in the United Kingdom. this ten year anniversary report. Doing Good: A Future for While critics prophesy its imminent demise – In it, Nick Spencer charts a view of the future as critics have done for several hundred years for Christianity in the UK, drawing on the – Christians across the country are doing wealth of data and evidence that Theos has Christianity in the 21st what they, too, have done for many hundreds accumulated in its years of research. of years: worship, pray, witness, serve. That view is one in which service is central, Century There is nothing, of course, strange about but it is service-as-witness, service that is this. What is strange – or at least worthy of firmly rooted in, shaped by and unashamed greater notice than it usually receives – is of its faith in Jesus Christ. Nick Spencer that the breadth, depth and intensity of this Christian service is deepening. From The report’s idea of “Christian social liturgy” personal debt advice to marriage counselling, expresses how Christians can combine their With a foreword by from foodbanks to street pastors, from fidelity to the two greatest commandments rehabilitation to reconciliation, the Church – loving God and loving their neighbour – in Justin Welby, Archbishop of Canterbury and Christian charities across the country are a way that is simultaneously distinctive and Vincent Nichols, Archbishop of Westminster rolling up their sleeves, struggling on behalf inclusive.
    [Show full text]
  • A Free Church Voice on Education
    A Free Church Voice on Education CONTENTS Page Executive summary 3 Introduction 4 The nature, purpose and role of a nonconformist Christian voice on education, reflecting the discussions of the Free Church Education Committee. 1. Historical context: 5 FREE FROM the Establishment, working to nonconformist convictions... The historical relationship between the churches and education; The nonconformist heritage; Free Churches in the community. 2. Philosophy: 6 FREE TO put forward Christian perspectives... Key Christian values; The Free Church vision rooted in the Bible; The motivation of the Free Churches; Using Christian language. 3. Purpose: 8 FREE FOR promotion of the good of all... The inclusiveness of the Free Church witness; The commitment to equality and justice; Education as holistic; Good religious education and the Free Churches; Valuing what is worthwhile. 4. Action 10 FREE FOR the future... The Free Church Education Committee; Working with the churches and with the education system; Supporting Christians in education. 2 EXECUTIVE SUMMARY There is a role for a Free Church voice in education, both generally and in relation to religious education and spiritual development. The Free Church perspective is free from the Christian establishment and is shaped by past and present circumstances. It is not limited by an interest in denominational schools, but is committed to what is best for all in education. The Free Churches are rooted in local communities. Despite theological differences, they are united by their nonconformist convictions and a concern for the education of the whole person. The Free Churches’ voice must be a Christian voice, informed by its nonconformist context.
    [Show full text]
  • The Law and Your Gospel Freedoms
    SPEAK UP THE LAW AND YOUR GOSPEL FREEDOMS A "Those who are serious about sharing their faith owe a huge debt of gratitude to the authors of this timely publication which serves two purposes. On one hand it allays the fears of those who are anxious about infringing legislation and, on the other, rightly reminds us to always witness with sensitivity and respect." John Glass, chair, Evangelical Alliance council, and former general superintendent Elim UK "I have never felt constrained from sharing my faith, by words or deeds, in the UK and this excellent booklet explains why: we do have legal protection to share the gospel. This guidance should make us bolder, although as the text reminds us, we should also be wise and gentle." Gary Streeter, MP South West Devon and chair of Christians in Parliament “It's important that as many Christians as possible read this report. Why? Because we have a wonderful opportunity and a responsibility to speak up for the truth. The information in this report enables Christians to share their faith with confidence. Despite some often mis- leading and emotive newspaper headlines we can be reassured that freedom of speech and freedom of religion remains a jealously guarded principle in Britain.” Derek Thomas, MP St Ives "Confusion, fear and misinformation are causing many Christians to lose their nerve in speaking openly about Jesus in the UK today. This crucial piece of work sets the record straight and encourages us to make sure that we are a people who speak up for Jesus as well as living out his love." John Risbridger, minister and team leader, Above Bar Church, Southampton.
    [Show full text]