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Table of Contents Introduction............................................................................................................................................................................3 Writings by Rev. Gil Caldwell...............................................................................................................................................4 Writings by Rev. Dr. Pamela Lightsey...............................................................................................................................108 Speeches by Bishop Melvin Talbert..................................................................................................................................122 Biographies..........................................................................................................................................................................129

Introduction  James Weldon Johnson and J. Rosamond Johnson sometimes described as the "Brothers Johnson" have written, "Lift Every Voice and Sing" that is known by some as an anthem of African American people. It is Hymn number 519? in our United Methodist Hymnal. It has these words; "We have come over a way that with tears has been watered. We have come treading our path through the blood of the slaughtered." The three of us have been nurtured and nourished by our experiences as African Americans. Our history and the history of our forebears has not only informed our commitment to challenge racism, particularly its anti-black expression, but our history has also informed and inspired us to challenge sexism, heterosexism, transphobia, and classism as well. Through his writings, Rev. Gil Caldwell civil rights activist and foot soldier who walked with Rev. Dr. Martin Luther King, Jr., has frequently identified black, same-gender loving persons as important to the work of liberation. Bishop Melvin Talbert, another civil rights activist has been the leading episcopal voice reminding us that biblical obedience means full inclusion of LGBTQI persons in the worship and ministry of our denomination. Rev. Dr. Pamela R. Lightsey, a queer lesbian ordained elder and scholar works within the academy, the church and as an activist on urban streets protesting racism and homophobia. Each of us, in our work and writings have consistently argued that our ministries are made better by the teachings and examples of such Black LGBTQI persons as James Baldwin, Bayard Rustin, and Audre Lorde. We have seen no conflict in our racial justice activism and our activism in challenging the discrimination LGBTQI persons, same gender loving persons and couples face in church and society. We share these writings with the hope that the unfinished justice journeys of persons of African descent in the America's, Africa and the rest of the world, will be linked to the justice journeys of LGBTQI persons, same sex couples, women, the poor, and all people who are yet to experience complete freedom, justice and equality. We believe with every bit of our lives, that, "None of us are free until all of us are free.” Rev. Dr. Pamela Lightest  Bishop Melvin Talbert  Rev. Gil Caldwell

Section I Writings from Rev. Gil Caldwell 2008 - 2017â€©

55 years together, and finally the right to marry! June 21, 2008 I am sure the proponents of our United Methodist legislation that forbids United Methodist clergy from officiating at marriages or unions of same-sex couples had no idea that couples like Del Martin and Phyllis Lyon existed. Nor do I imagine that the writers of Scripture, whose words have been used to support our Book of Discipline language, were acquainted with relationships like that of Martin and Lyon. If they had been, I cannot imagine either their spirituality or their reason permitting them to write/speak the words of judgment and condemnation that have been responsible for the "long night" of resistance to same-sex couples who want to openly affirm and proclaim their love for and commitment to each other. The 50 plus years that Grace and I have spent together as a married couple have been filled with much joy and some struggle. There have been many mountaintop experiences. But there have been valleys as well, some personal, some because of bigotry. On December 1, 1957 after our marriage on November 30, 1957, we arrived at the Mt. Airy Lodge in the Pennsylvania Poconos to begin our honeymoon. Although I had reservation in hand, when the desk clergy saw us, he said, "we cannot accept your reservation, your presence would upset our guests.” Much more was said, and it soon became obvious that the Lodge was unwilling and unprepared to accommodate a newly-married African American couple. But, we could marry! We were married in a small country Methodist Church in Greensboro, N.C. by a Methodist Bishop. After our rejection in the Poconos, we traveled to New York City to complete our honeymoon. Same-sex couples, because of legislation passed by General Conference after General Conference, are not permitted to have their marriages or their unions confirmed in United Methodist Churches! And, United Methodist Pastors are denied the right to officiate at the services of same-sex couples. In 1957 the Church said "yes" to the marriage of Grace and Gil Caldwell, but a secular institution, a Lodge, said "no.” Today, The United Methodist Church says "no" to the marriage of Del Martin and Phyllis Lyon while the government of California says "yes.” Not all of the same-sex couples that Grace and I know want to marry. Some of them, as they observe the patriarchal history of marriage and the current state of marriage, are reluctant to marry. They remember the words of James Baldwin who said of the racial segregation in the USA, "Who wants to be integrated into a burning house." But, Althea Gibson, the first African American to win a major tennis championship said of the segregated balconies of movie theaters where once we were forced to sit; "I prefer to sit in the balcony because I can see the screen better. But, I don't like to be told that is the only place where I can sit." How much longer will The United Methodist Church say "no" to United Methodist same-sex couples, senior citizens like Del Martin and Phyllis Lyon and those who are not? When will we cease engaging in the juvenile practice of negatively stereotyping same-sex persons who

love each other? 50 years ago the desk clerk who turned Grace and me away, blamed his actions on the unwillingness of the white guests to accept us. I believe that in 2008 there are thousands of United Methodists who would have been proud to host the wedding of a samesex couple who have been together for 55 years! They would have wanted their United Methodist minister to officiate at the service. And, upon reflection they would say that to be an authentically "Open Door Church," all same-sex couples ought to have the right to marry in a United Methodist Church with A United Methodist minister officiating. My prayer is that those leaders in our denomination who have been the self-appointed "gatekeepers,â€? like that desk clerk in Pennsylvania, who have led others to vote against samesex unions and marriages at General Conferences are beginning to be "born again.â€? They cannot help but see that while our Church prohibits and excludes, an increasing number of Courts and Legislatures and Governors are convinced that true equality means inclusion of same-sex couples. History is repeating itself! Once the state legislated segregation and denied interracial marriage, and the Church followed the lead of the state. Today the state is beginning to understand that the equality provisions granted by the national and state Constitutions apply to same-sex couples. May The United Methodist Church understand that the equality provisions of Scripture and our Book of Discipline long ago gave us permission to lead. But, since we did not lead on matters of race, but rather followed the state, let us do the same on same-sex unions and marriages. In the past the state gave the Church permission "to be the Church" in response to race. Today, may the still-timid Church, follow the state in its response to same-sex couples.â€Š

The Fourth of July; A Reminder, that Historically, Civil Rights precede Religious Rights July 04, 2008 There were two major emotional responses that were mine as I read about the official beginnings of same-sex marriages in California. Joy, as I read the New York Times as it described the excitement, energy, and enthusiasm of same-sex couples who married and their family and friends, who shared in a significant moment in history. Sadness however, as I read of a United Methodist clergywoman in California who grieved over her inability "to be in ministry" with persons as they prepared for and participating in their "marriage moment.â€? Some of my most important ministry has taken place as I have done marriage counseling, led a wedding rehearsal and participated in the marriage ceremony of a man and woman. But, actions of our United Methodist General Conference in 2008 and General Conferences before, United Methodist clergy because of church legislation are denied the right to be in full and complete ministry to and with same-sex couples! But while The United Methodist Church, year after year has denied the legitimacy of civil and marriage unions of same-sex couples, in state after state, there is a growing recognition of the meaning of Constitutional democracy. Some persons cannot be more equal than others and none should be denied equal access to the rights and responsibilities decreed by state Constitutions. History reminds us that after a "long night" of denial and avoidance, Constitutional equality triumphed over racial prejudice and bigotry in the USA! State after state rescinded its legislation that excluded black persons from participating in the rights and privileges granted to all citizens. EVEN, the many states that once had laws prohibiting interracial marriage were "born again" and eliminated that legislation. If, we as a nation claim to be a Constitutional people, then we must be. The fourth of July celebrates a nation that came into being by believing in the establishment and the protection of the rights of minorities of all kinds. The idea that the voters of California have the right by voting, to exclude same-sex persons from access to marriage contradicts that we celebrate on the 4th of July. If states, southern and northern had been given the right to vote on eliminating interracial marriage, we know what would have happened in many states. If the nation had voted on maintaining "separate but equal" public schools, state after state would have voided the 1954 Supreme Court decision. Martin Luther King asked the question; "Why is the church so often the taillight and not the headlight?" I suggest that even though we in The United Methodist Church speak of "openness" and "making disciples of Jesus Christ,â€? we have allowed our Bible to be a source of exclusion while Constitutions proclaim a nation of inclusivity. History indicates that Constitutional authority has pushed the Church to do what the Christ of the Church has been unable to do.

Affirm in word and deed, the God-given sacredness of every human being. Thank God for Constitutions. Happy July 4th!

An Open Letter: The Lord is using the California Pacific Conference to preserve our church July 12, 2008 Letter Context: Resolutions passed by California-Pacific Annual Conference as quoted below: "While we recognize that we are governed by the Book of Discipline of The United Methodist Church, we support those pastors who conscientiously respond to the needs of their parishes by celebrating same-gender marriages, and we envision compassion and understanding in any resulting disciplinary actions." "The California-Pacific Annual Conference of The United Methodist Church acknowledges celebrates the Supreme Court decision regarding marriage equality." "The California-Pacific Annual Conference of The United Methodist Church support samegender couples who enter into the marriage covenant and encourage both congregations and pastors to welcome, embrace and provide spiritual nurture and pastoral care for these families." "The 2008 Session of the California-Pacific Annual Conference of The United Methodist Church OPPOSES the California Marriage Protection Amendment, and calls upon all United Methodists, in favor of defeat of this act to work with all their might for its defeat, and We call upon the laity and clergy of our churches in the California-Pacific Annual Conference to answer the call of General Conference by providing a witness against heterosexism and any discrimination based on sexual orientation, and in so doing, to be actively involved in protecting the civil rights of all Californians as they pertain to the right to civil marriage, working through correspondence with elected officials, through public venues such as newspapers, periodicals, radio and television, and the venues offered by the internet, and through other opportunities as they arise." To: Bishop Mary Ann Swenson, The California Pacific Conference and The Western Jurisdiction One of our United Methodist brothers, after delegates from Africa at the recent General Conference helped to preserve our "Incompatible with Christian teaching" Book of Discipline language concerning homosexuality/homosexuals said this: "The Lord is using the Africans to preserve our church." The recent actions by the California-Pacific Conference in their 2008 Annual Conference session have done more to preserve the history and heritage of Methodism than our 30 plus year history of discriminating against same-sex loving persons has. The actions of the Conference in response to the now-legal same-sex marriages in California will be noted by

historians as an important turning point in the life of our denomination. A background comment that illustrates our United Methodist understanding of the ministry of the church and of clergy: Many United Methodists are in radical disagreement with our current war in Iraq. Our Council of Bishops and other sectors of the denomination have said so. Yet, no United Methodist clergyperson or church is expected to withhold ministry from those who got us into the war, those who lead the war, those who fight the war, those who are veterans of the war and certainly not the families of those who lost loved ones in the war, nor those who have been injured in the war. If our ministry is not withheld from those associated with a war about which we disagree, why would we be expected to withhold ministry from same-sex couples who are preparing for marriage and desire United Methodist clergy to offer ministry before, during and after their marriage ceremonies in California (and Massachusetts)? Many of us pray and hope that the Western Jurisdictional Conference, in its discernment in response to the leading of God, will affirm the actions of the California Pacific Conference and other Conferences as they have sought to preserve the inclusivity and integrity of ministry in The United Methodist Church. The passion that I express in this letter and in some of my other writings is shaped by my 74 years of living and engagement with race, as it has shaped both the church and society. We have wasted so many, many years debating, dividing and coming together in response to race. My length of life has given me reason to be in despair that on matters related to same-sex loving persons, we are again as a denomination wasting God's good time; this time by separating and segregating persons because of their sexual orientation. As different as matters of race and sexual orientation are, to allow either of them to distort our ministry by denying ministry to some because of legislation and Book of Discipline language, is a distortion of Scripture, Experience, Tradition and Reason. We learned this in the long nightmare of racebased slavery, segregation and discriminationâ€”all at one time supported by Methodist legislation. The California-Pacific Conference actions enable us to end the long nightmare of withholding ministry from same-sex couples. George Santayana, philosopher, essayist, poet and novelist is identified with these words that have been preserved in paraphrase fashion by many of us: "Those who cannot remember the past are condemned to repeat it." I remember the past through the stories my paternal grandfather told me about slavery. I remember the past because I was born into and lived much of my life in racial segregation. I remember the past as I have read in Methodist history, the discussions and debates that divided the church because of slavery. I was 5 years old when my preacher-father came home to tell us that in Kansas City in 1939, three branches of Methodism held a "Unification Conference" to end the long debate and division over slavery by establishing the racially segregated Central Jurisdiction. The white Methodist preacher/Bishop for whom I am named, Gilbert Haven, in the midst of

the vile and vicious debate in the church about the humanity of blacks in the 19th century, dared to become an outspoken proponent of interracial marriage. Some Methodist Annual Conferences dared to speak out about racial equality and integration, even as General Conference legislation at that time, declared the opposite. Always there have been Methodist clergy and laypersons who have been on the side of God's inclusive intent, while their sisters and brothers allowed their prejudices to shape a God of exclusive and biased intent. History has proven that the former were right, and the latter were wrong! The California-Pacific Conference and other Conferences, through their actions have remembered the past of racial slavery and segregation. They love the denomination so much that they do not want it on matters of sexual orientation and same-sex loving couples to repeat the separation and segregation of the past. State governments in their judicial, executive and legislative branches are ahead of The United Methodist Church in their understandings and actions regarding the constitutional meaning of equality and equal access. May we as United Methodists at least have the courage to be in ministry to those whom the state has now granted the right to marry. As Martin Luther King suggested, "The Church has been a taillight rather than a headlight" in its slowness to lead on matters of racial justice. Legislation enacted by Annual Conferences to affirm same gender commitments and support of those actions by the coming Jurisdictional Conferences will begin to make our Book of Discipline "Called to Inclusiveness" words a reality, rather than a public relations slogan. Gil Caldwell "May God Bless The United Methodist Church"

The "Kisses" in the movie MILK February 16, 2009 I am writing this on Valentine's Day, 2009. It is an appropriate time for me to share one of my responses to the movie that I saw this week. As I sat in the darkness of the theater, I wished that I had thought to bring a notebook in which to write my many observations. I am sharing one observation that evoked memories of the once-held taboos against black persons kissing white persons on the screen. February, that has been designated Black History Month, is an ideal time for "Grandpa Gil" to remember many of the parallels between the Black experience and the experience of gays. (In another blog I will write of a wonderful article that I have just read that addresses the areas of sensitivity that should be noted as we compare the struggles of Blacks and the struggles of gays who are not Black). It would have been an impossibility to film Harvey Milk without scenes depicting his personal and intimate relationships with other men. And of course, if the movie had not shown Harvey Milk (Sean Penn) kissing one with whom he shared love, the movie would have been inauthentic. Yet, there is a history and probably a current reality of some persons who react negatively first, to the idea and then secondly, to any depiction of interracial or same-sex kissing. The history of forbidding scenes of interracial kissing in movies is known by many of us. Many times that section of a movie was deleted when it was shown in certain sections of the USA. I contend that many of the inner forces that caused/cause some persons to experience a rise in blood pressure when they observe interracial kissing are at work among some people when they observe same-sex kissing. I propose with appropriate tongue-in-cheek, this idea. Seminars that are designed to help persons identify and then be liberated from their racism and/or heterosexism (latent or overt), include depictions of interracial and same-sex couples kissing, as a way of identifying and transforming our prejudices. All of us might benefit from such a stress test.:-)

The Academy Awards and Lent February 27, 2009 The 81st annual Academy Awards provided me with substance that will provide reflection material as I participate in my 75th Lenten Season. (Of course in my 75 years the meaning of Lent did not "take" until I was in my teenage years). But, I celebrate how blessed I am to have lived to experience 75 years of Lent! What is the "substance" that will be part and parcel of my Lenten journey? First, as Dustin Lance Black responded to the Oscar he received for doing the screenplay MILK, he spoke to gay and lesbian young people everywhere. He reminded them that they were loved and accepted, despite the stands of some churches; "They were loved by God.â€? He said this because the life and commitment of Harvey Milk was a source of inspiration for his own life and encouraged him to accept himself. Second, as Sean Penn received an Oscar for his portrayal of the role of Harvey Milk, he spoke of the few anti-gay protestors outside the event. He expressed the hope that they and those who voted for California's Proposition 8 that forbid same-sex marriage, would reflect on what their vote said about the humanity and rights of gay people and what that communicates to their grandchildren. Third, the words of Dustin Black and Sean Penn made me think of some other words. Alex Haley in ROOTS, The saga of an American family, (The story of his African family that became a TV classic) describes a naming ceremony. The first child of Omoro and Binta Kinte was named Kunta. Haley describes Omoro, "Carrying little Kunta in his strong arms, he walked to the edge of the village, lifted his baby up with his face to the heavens and said softly, 'Behold - the only thing greater than yourself.'" Fourth, the above caused me to return again to those words in the 139th Psalm: "For it was you (God) who formed my inward parts; you knit me together in my mother's womb. I praise you, for I am fearfully and wonderfully made." (Verses 13-14) My hope for this Season of Lent is that I and my sisters and brothers of faith, will allow the movie MILK, the story told in ROOTS, and the words about the God of creation in Psalm 139, to find a place in our Lenten reflection. May we prayerfully re-visit the legislation of The United Methodist Church that denies the "Christian compatibility" of persons whose love is expressed in same-sex relationships. If we believe that all humans are "fearfully and wonderfully made,â€? how do we dare legislate that this does not apply to LGBTQ persons who express their love in same-sex ways? We say that some persons, because of their sexual orientation and same gender identity are outside the circle of Christian teaching. Does this mean that after Omoro had held the baby Kunta up to

God and later discovered that Kunta was same-sex loving, he could assume the role of God and cast his son out of the family and the religious circle? We know that "God works in mysterious ways.â€? Are there some Lenten messages that God would have us hear that are to be found in the 2009 Academy Awards? God only knows.

Why do some Christians accept/affirm an inclusive Constitution, but feel it necessary to reject/deny, an inclusive Bible? March 29, 2009 Years ago, Grandpa Gil was influenced by the title and contents of a book by Robert A. Raines, "Living the Questions.” As our United Methodist Judicial Council prepares to meet to discuss and rule on the inclusivity and exclusivity of Church membership, these questions come to mind. 1. When Governor Sarah Palin was nominated as the Republican Party nominee for Vice President, some conservative Christians were asked this question. How could they accept her as a potential Vice President, and a possible President, when they believed that the Bible forbid women to be Pastors of their Churches and should not lead in the same ways that men led? They responded by saying that the Bible defined the nature of leadership in the Church but not the nation. Were they saying that the Constitution proclaimed gender equality, while the Bible did not? 2. The U.S. Supreme Court decreed in 1954 that racially segregated public schools were in violation of the equality provisions of the Constitution, yet many Methodist Churches and Church-related institutions as well as the denomination (The Central Jurisdiction) continued their policies/practices of racial discrimination. But, after the 1954 Supreme Court decision, racially segregated Churches and Church-related institutions slowly began to integrate. The racially- segregated Central Jurisdiction was not merged into geographically-designated Jurisdictions until 1968. How do we explain why/how a Scripture-based and centered Church denomination was led to racially integrate by a new interpretation of the Constitution by the Supreme Court, rather than being led by its understanding of the inclusivity of Jesus and the Bible? 3. While we in The United Methodist Church debate whether a Pastor is justified in excluding from Church membership persons who do not view their same-sex relationship/ commitment as being "incompatible with Christian teaching,” and deny the right of samesex couples to participate in civil unions or marriages, states are being led by their Constitutions to include rather than exclude. And, many in the military are re-considering the validity or necessity of their "Don't ask, don't tell policy.” Are we going to continue to diminish the power of Scripture by continuing to "use" the Bible to support our prejudices? When will we as United Methodists accept the fact that although Scripture has not changed, we have changed on matters of race and gender, as we have allowed the totality of Scripture and the love made manifest and visible in Jesus, to move us from Bible-based exclusion to Biblebased inclusion? I have been influenced by the writings of Rabbi Mordecai Kaplan, the founder of Jewish

Reconstructionism. Rabbi Kaplan writes this in "Judaism in Need of a New Approach” (I suggest that the reader substitute Christian/United Methodist and Christianity/United Methodism, where appropriate):

"In sum, those who look to Judaism in its present state to provide them with a ready-made scheme of salvation in this world, or in the next, are bound to be disappointed. The Jew will have to save Judaism before Judaism will be in a position to save the Jew." My fear is that we who are the daughters and sons of John Wesley are fearful of and failing to be, the agents of Church Renewal as was our founding father. We have not allowed our history of re- interpreting Scripture to include rather than exclude, to provide us with "heart(s) strangely warmed.” If we allowed ourselves to be led to understand that the Scriptures that moved us from exclusion to inclusion in relation to some persons, could also lead us to include persons whom we now reject because of whom they love, the heart of United Methodism would experience a new "heart warming.” Are we fearful of a United Methodist repeat/replication of Wesley's 18th century heart warming experience, in the 21st century? If we are, why?

When persons become persons, rather than abstractions June 3, 2009 Years ago, a white ministerial colleague of mine, shared this story about his white congregation and their experience with their young organist who was black.* My colleague said that at first there was resistance in the congregation to their new and young organist because of his race. But in time, their negative attitudes were transformed by his musical gifts and by his personality. Many of the older persons in the congregation "adopted" him as their grandson. He as a person became more important to them, than his race. I missed seeing my colleague for a few months. The next time I saw him I asked about the organist and the congregation. He said this; "Gil, he developed a serious illness and died suddenly. The grief in the congregation was a kind of grief I had not experienced before. I realized that for many persons in the congregation, getting to know and love the black organist was the first time they had known a black person as a person and not as some-less than person created by years of prejudice.â€? Then he said; "Gil, when he died, this was the first time many persons had ever grieved over the death of a black person whom they had come to know. His life and then his death transformed the bigotry and, "the hate that they had been taught by the time they were 7 or 8.â€? (From South Pacific) The "protection" of marriage as an institution, has become for some, much like the "protection" of segregation as an institution, that I experienced in North Carolina where I was born and Texas where I spent my teen-age years. Apparently for some, it is easier to maintain the status quo of institutions than it is to affirm the God-given humanity of LGBTQ persons and same-sex loving couples. How many of them must live and die, before church and society affirm them?