If you’re a gay or divorced Catholic, the American National Catholic Church might be for you

Rev. George Lucey leads St. Francis of Assisi Church in Glen Ridge. Rev. Lucey, who is openly gay, has been at the church for twelve years.

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For years, Jim Hammill searched for a church where he could worship in the Catholic tradition that he loved. He grew up attending a Roman Catholic Church, but felt ostracized after his divorce and remarriage to a woman in a Lutheran Church.

The Catholic Church does not recognize civil divorce and Hammill did not seek a Catholic Church annulment, a declaration by a church court that a marriage was never valid according to church law.

The Caldwell resident spent the better part of his adulthood considering himself a lapsed Catholic.

“I was convinced I was going to hell,” he said.

Then, about five years ago, he stumbled into St. Francis of Assisi Catholic Church in Glen Ridge and he immediately felt the sense of belonging that he had craved.

The church is part of the American National Catholic Church, an independent religious movement established in 2009 by former Catholics who sought a more inclusive experience.

Like other breakaway Catholic-style churches across the nation, the ANCC is not recognized by the Vatican as a part of the Roman Catholic Church.

The movement has 11 branches around the country, including Kearny and Long Branch, New Jersey, as well as in New Mexico, Pennsylvania, Virginia and Connecticut. ANCC leaders say more are on the way.

Nationwide, the ANCC has over 2,000 members. It is headed by Bishop George Lucey, who is also the pastor of the St. Francis of Assisi parish.The ANCC ordains its own priests and bishops.

The Church in Glen Ridge draws anywhere from 50 to 100 worshipers to its regular Sunday Mass.

Many of the group’s fundamental beliefs and rituals are similar to those of Roman Catholicism, yet it offers a more progressive approach that is in sharp contrast to Rome. For one thing, women can be ordained, priests can marry, and openly gay priests and LGBT worshipers are welcomed. There is full sacramental participation by all, and reproductive choice is supported.

“I immediately felt like this is what Catholicism was meant to be,” said Hammill. “It’s nonjudgmental. It’s welcoming. There are a lot of diverse people — we have people of different races and different sexual orientations, which is refreshing.”

“I grew up believing that you go to Mass on Sunday because if you don’t, it’s a mortal sin. Now I go because I really want to,” said Hammill, who recently began studying in a seminary.

Hammill’s refrain has become increasingly familiar to the church’s associate pastor, Father Geety Reyes.

“A lot of people come to us because they are dissatisfied with the Catholic Church, for a variety of reasons,” said Reyes. He added that many have recently left the church over its handling of the abuse scandals.

“We are an all-embracing parish and we welcome everyone regardless of who they are and regardless of their journey in life,” Reyes said. “We make the sacraments available to everyone.”

Reyes, who is openly gay, noted that in the early years of the church, most of its members were Catholics from the LGBT community, but now the church is drawing worshipers from traditional families and of all backgrounds, including non-Catholics.

The most famous breakaway movement in Christian history was the Reformation over 500 years ago, which gave rise to the Protestant churches. That break was as a result of theological differences. Protestants allow their clerics to marry and have children.

Another breakaway, the Anglican Church that includes America’s Episcopalian Church, grew out of King Henry VIII’s dispute with the pope over his divorces.

These days, though, dissatisfied Catholics are more likely to fade away from religious life — perhaps attending midnight Mass on Christmas and celebrating Easter in some way — than to join another church or start one.

The Pew Research Center’s 2014 Religious Landscape Study found that the percentage of Americans identifying as Catholic had fallen from 23.9 percent in 2007 to 20.9 percent (51 million) in 2014

The study found that 41 percent of all respondents who were raised Catholic no longer identified with Catholicism — and that 12.9 percent of all Americans were former Catholics.

A 2015 Pew survey also found that majorities of American Catholics wanted to see the church undertake some major changes, such as allowing priests to marry (62 percent) and women to be ordained as priests (59 percent). Almost half of respondents (46 percent) supported recognition of LGBT marriages.

For some disenfranchised Catholics, the answer has to been to break with the Vatican and join Catholic-style independent churches. These splinter groups generally utilize the Catholic liturgy and rituals, even if they reject the “magisterium” — the teaching authority of the Roman Catholic Church, as dispensed by the pope and bishops.

Pat Brannigan, the executive director of the New Jersey Catholic Conference, which represents the bishops of the state, admitted that it can be a challenge to follow the teachings of Catholicism. “Even in the time of Jesus, some of his disciplines had difficulty accepting his teachings and turned away,” he said. “Why should we be surprised that some still turn away?”

He said he was not familiar with the ANCC but asserted that it is not considered part of the Roman Catholic Church.

Alison Shapiro, a middle school teacher from Bloomfield, grew up Catholic but “was not a big fan of the Catholic dogma,” she said. She immediately realized that St. Francis of Assisi Catholic Church was different.

“It was exactly like a normal Mass, but without all the negative social stuff I didn’t agree with,” she said.

She became active in the church and is now the parish council president. A big part of its appeal, she said, is that it welcomes everyone. “You just come how you are comfortable and you are just accepted,” she said.

Like many of his parishioners, Reyes was brought up in the Roman Catholic Church but felt he couldn’t remain there because of his gay identity. The ANCC accepted him for who he was and allowed him to worship in the Catholic tradition, he said.

The 43-year-old Bloomfield resident was ordained as a deacon by the ANCC in 2012 and, several years later, as a priest.

“I never felt like I left the Catholic Church — I didn’t change anything I believed,” he said.

Complete Article HERE!

How gay rights went mainstream — and what it cost

Activists wanted revolution. They got rainbow Nikes.

By Diane Winston

Pride Month has gone mainstream. Taylor Swift released a new LGBTQ anthem, and companies from Macy’s to Doc Martens have turned pride into a marketing tool.

This widespread acceptance is a far cry from the gay liberation movement that once championed an alternative lifestyle and a culture all its own. Merging into the mainstream wasn’t always a central goal for the movement, particularly after the Stonewall riots, a pivotal moment in gay history that took place 50 years ago this month.

How did a culture and identity once defined by its marginalization — the criminalization of same-sex relationships, the classification of homosexuality as a mental illness — turn into a fashion statement?

Ironically, the religious right, the news media and the AIDS crisis helped this happen. As journalists spotlighted the movement and its victories throughout the 1970s, conservative Christians feared the “homosexual agenda” was gaining traction. But when HIV/AIDS, an illness that initially appeared to strike only gay men, became a news story, evangelical leaders claimed it was God’s punishment for immorality. Reporters repeated this frame, and subsequent stories explored whether bathhouses and non-monogamous relationships had fueled the epidemic.

By the mid-1980s, the gay liberation movement had pivoted, embracing mainstream institutions and fighting for the same rights as heterosexuals. Their victories spurred many Americans to reevaluate their ideas about gender roles and same-sex relationships. But greater acceptance of the LGBTQ community came at the expense of Stonewall’s animating vision: the freedom to be and to live how one wanted.

That freedom made headlines in the decade after Stonewall. Journalists profiled a community with its own music, mores and fashion, as well as an uninhibited sex scene. They depicted a burgeoning culture, one that called into question conventional norms such as monogamy and marriage. Reporters also covered the victories of gay rights activists, who persuaded the American Psychiatric Association to remove homosexuality from its diagnostic manual and voters to support local anti-discrimination ordinances.

But even as mainstream acceptance grew, a backlash was brewing. In 1977, entertainer Anita Bryant mobilized the Save Our Children Campaign, encouraging church folks in Dade County, Fla., to support the repeal of a Miami ordinance that prohibited discrimination based on sexual orientation. To the surprise of many, Bryant succeeded.

The Rev. Jerry Falwell, a popular television and radio preacher, was among her backers. In 1979, encouraged by Beltway Republicans, Falwell launched Moral Majority, a grass-roots political organization for religious conservatives. This new voting bloc supported traditional family structures — nuclear families with a male breadwinner and a stay-at-home mother — and denounced feminists, abortion rights supporters and people in the LGBTQ community.

Their first goal was to elect Ronald Reagan to the presidency, and after he won, Falwell attributed Reagan’s 1980 victory to Moral Majority support.

Falwell’s rise would be pivotal for the LGBTQ community because of another story in the news: Physicians had identified a mysterious virus that seemed to target gay men. Initially, news outlets reported sporadically on the virus, assuming most readers weren’t interested. But by early 1983, AIDS coverage exploded.

Physicians still did not know how it spread, but there was growing agreement that blood was a carrier and speculation that casual contact could cause infection. AIDS was no longer a “gay plague,” as the media initially called it. Using words that stoked alarm among the “general population” — the catchall term news outlets used for heterosexual Americans — journalists reported that AIDS was incurable and often fatal.

The medical news moved the subject onto the front pages, as journalists began reporting on the disease’s human toll. One New York Times article described the disease’s “emotional anguish.” The Rev. William Sloane Coffin, a well-known liberal minister, said he counseled “AIDS victims” who “felt that this was in some way God’s punishment.” He assured them that “being gay was not a sin.”

Coverage such as this highlighted the moral dimension of the epidemic, and religious conservatives saw an opportunity.

During a Fourth of July “I Love America” rally, Falwell declared that AIDS was “God’s way of ‘spanking’ us,” adding that even if most Americans were “innocent” of sodomy, heterosexuals who countenanced homosexuality were rebelling against God.

Falwell quickly became a go-to guy for HIV/AIDS stories. For reporters looking to balance stories about the moral dimension of AIDS, Falwell offered everything they could want. Waving a Bible and citing scripture, he seemed the embodiment of religious orthodoxy to secular journalists who knew little about Christianity. He also had colorful quotes, an army of Christian soldiers and the ear of the president. Best of all, he was always ready to talk.

Before long, the televangelist’s message influenced how reporters framed HIV/AIDS. One Newsweek story around that time explored how the virus ended “a decade of carefree sexual adventure.” The article’s subheads included “Punishment,” “Hostility” and “Backlash” — all Falwellian themes — and the text repeatedly quoted the minister. The piece also noted that after 743 deaths and 1,922 “victims,” some gay rights activists were questioning the movement’s valorization of sexual freedom.

Most gay leaders quoted in the article mentioned a “new sobriety.” The language of the piece and its sources presumed that monogamy was preferable to “excess,” “sobriety” and “flamboyance,” and middle-class values to “hedonism.” The story also suggested that commitments to work and family could bridge the differences between “us” and “them.” Good gay people, like straight people, accepted monogamy and capitalism, it said, while bad gay people lived bohemian lifestyles, indulged in casual sex and died. AIDS coverage policed the possible: a win for conservatives, because it shifted the midpoint of American political life rightward.

By stigmatizing the alternative gay culture and promoting normative institutions and practices, this coverage unwittingly helped shift the focus of the gay liberation movement to civil rights — an area in which they had more hope for success. Many stopped challenging mainstream ideas and institutions — from marriage and religion to gender and bodily autonomy — and started fighting for the same privileges as heterosexuals, including the right to marry, serve in the military, adopt children and be free from discrimination in housing, employment and public accommodation. Their successes have frustrated religious conservatives who are still contesting the “homosexual agendaTarget. But it came at a cost. Protesters at Stonewall fought for the freedom to be who they were and to live how they wanted. They wanted a revolution; they got rainbow Nikes.

Complete Article HERE!

Indianapolis Archdiocese criticized after calling for firing of two gay Catholic schoolteachers

One school fires teacher at archbishop’s request, while another chooses to sever ties with the archdiocese

Indianapolis Archbishop Charles Thompson

The Indianapolis Catholic Archdiocese is currently in the midst of purging gay teachers in same-sex marriages from its schools.

The Archdiocese has been criticized for forcing schools to fire the individuals in question, or otherwise revoke the schools’ ability to identify as “Catholic.”

Most recently, Cathedral High School was forced to fire a married gay teacher after Archbishop Charles Thompson ordered them to do so or risk forfeiting their “Catholic identity.”

In a letter to the community, Cathedral High’s board of directors explained their decision to “separate from” the teacher.

“Archbishop Thompson made it clear that Cathedrals continued employment of a teacher in a public, same-sex marriage would result in our forfeiting our Catholic identity due to our employment of an individual living in contradiction to Catholic teaching on marriage,” the board wrote in the letter. “If this were to happen, Cathedral would lose the ability to celebrate the Sacraments as we have in the past 100 years with our students and community.

“Additionally, we would lose the privilege of reserving the Blessed Sacrament in our chapel’s tabernacle, we could no longer refer to Cathedral as a Catholic school, our diocesan priests would no longer be permitted to serve on our Board of Directors, and we would lose our affiliation with The Brothers of Holy Cross,” the letter continues. “Furthermore, Cathedral would lose its 501(c)(3) status thus rendering Cathedral unable to operate as a nonprofit school.”

The decision to comply with Thompson’s demands by firing the teacher came one week after the archdiocese severed ties with Brebeuf Jesuit Preparatory School over its refusal to fire a similarly situated teacher in a same-sex marriage.

Last year, two teachers in same-sex marriages who taught at a third school, Roncalli High, were fired under similar circumstances, reports The New York Times.

In a statement on its website referring to the firing of one of the Roncalli employees posted last August, the archdiocese explained that the issue surrounding the dismissed teachers had nothing to do with their sexual orientation, but Catholic Church teaching that marriage is a covenant, blessed by God, between a man and a woman.

The statement said that employees of the archdiocese’s Catholic schools are expected, and obligated, to act as “ministers of the faith” who must “convey and be supportive” of the Church’s teachings on marriage and sexuality. The archdiocese released a similar statement this week echoing those sentiments.

By choosing to retain the openly gay married teacher, thus forfeiting its “Catholic” identity, Brebeuf will no longer be formally recognized by the archdiocese as a Catholic school, bringing the number of formally recognized high schools down to 10. In a short video message posted to Facebook, School President Father Bill Verbryke announced the archdiocese’s decision to sever its relationship with the school, but assured members of the school community that Brebeuf would continue to operate as an “independent, Catholic” school.

What makes Brebeuf unique from its fellow Catholic schools is that it is sponsored and run by the Jesuits, a Catholic religious order with a liberal reputation known for their emphasis on intellectual curiosity and questioning authority. Additionally, Brebeuf was never financially dependent on the archdiocese, thus allowing it a degree of freedom to defy the archbishop’s orders, whereas Roncalli and Cathedral were forced to comply when the archdiocese threatened to withdraw financial and institutional support.

Brebeuf Jesuit Preparatory School

Catholic League President Bill Donohue, a conservative firebrand who frequently appears on television to defend the Catholic Church’s stance on various issues, including its opposition to same-sex marriage, issued a statement praising Thompson’s decision to revoke Brebeuf’s Catholic status, arguing he acted “wisely and with great restraint.”

“Archbishop Thompson did not act impulsively. Two years ago, the teacher’s gay marriage became known on social media. It was therefore no longer a private matter,” Donohue said in a statement posted on the Catholic League’s website. “It is important to note that the archbishop did not demand that the teacher be fired, though he could have: the teacher flagrantly violated the terms of his contract. Thompson simply asked that his contract not be renewed.”

Donohue also criticized Fr. Brian Paulson, S.J., the head of the Jesuits’ Midwest Province, for his comments in support of allowing Brebeuf to make its own decision to retain the teacher.

“Those who defend the insubordination of the Jesuit school argue that lots of teachers in Catholic schools violate Church teachings in one way or another, yet they are not treated the way those who are in same-sex marriages are. That’s a lame defense,” Donohue wrote. “The difference is that in most cases Church officials would have to monitor the private lives of every teacher, often violating their privacy rights, or subject them to an inquisition. In the instance of the teacher in the gay marriage — and this is typical of such cases — the contractual violation was made public, thus inviting a showdown. That’s not a small difference.”

Cathedral High School in Indianapolis, Ind.

New Ways Ministry, an organization that advocates for LGBTQ reconciliation and inclusion within the Catholic Church, praised Brebeuf for its “courageous” stance and decision to follow its conscience, even at the risk of being penalized by the archdiocese.

“In Catholic teaching, violation of conscience is one of the most serious errors one can commit, certainly more serious than any violation of sexual ethics,” Francis DeBernardo, the group’s executive director, said in a statement. “They were faced with a choice: lose the name ‘Catholic’ or lose what it really means to be Catholic. They chose the path of conscience, integrity, and justice.”

DeBernardo, who notes that New Ways Ministry has catalogued over 80 similar cases of LGBTQ employment disputes in the Catholic Church, dating back to 2008, also criticized the archdiocese for its “punitive policies.”

“What the archdiocese, and many other church officials, don’t get, is that firing LGBTQ teachers and pastoral ministers is a losing and self-defeating policy,” DeBernardo said. “Instead of accomplishing the task of defending a narrow orthodoxy focused solely on sexuality and gender issues, firing LGBTQ church workers causes more and more Catholics to see that the Church’s teaching on these matters does not reflect human reality or the mercy of God.  And these leaders ignore the demands of the Church’s social justice teaching, so clear to Catholics in the pews, that every person’s human dignity must be respected.”

DeBernardo added that the move could potentially alienate Catholics, particularly those of younger generations who value tolerance for LGBTQ individuals.

“Having already faced an uproar from the Brebeuf situation, the archdiocese would have been wise to avoid a second conflagration by having another LGBTQ employee fired. They did not,” he said of the decision to fire the Cathedral High teacher. “They should have chosen the path of pastoral reconciliation with a community already hurting, instead of exacerbating the wounds and extending them to yet another school community. Grave pastoral harm has been done, and it is now up to the Archdiocese of Indianapolis to reverse its decisions, and help heal the damage that they have created.”

Complete Article HERE!

‘Queer Bible Hermeneutics’ course at college’s school of theology ‘always well-enrolled,’ professor says

‘Increasingly important research area in the academic field of biblical studies’

By Dave Urbanski

The professor who teaches “Queer Bible Hermeneutics” at Southern Methodist University’s Perkins School of Theology told the College Fix that her course is “always well-enrolled.”

Susanne Scholz, professor of Old Testament at the Dallas-based school, added to the outlet that “students love to study materials that they have never encountered anywhere else in their previous studies on the undergrad level and at the seminary level.”

What is ‘Queer Bible Hermeneutics’ all about?

The course’s website states that it’s focused on the “influence of biblical meanings on hermeneutically dynamic, politically and religiously charged conversations over socio-cultural practices related to LGBTQ communities.””

The syllabus adds that queer hermeneutics is “an increasingly important research area in the academic field of biblical studies” and that the course will help students “understand the hermeneutical, theological, and cultural-political implications of reading the Bible as a queer text and its effects upon church, religion, and society at large.”

In addition, students will “learn to relate their notions about Christian ministry to the social contexts of today’s world and to engage the social, political, cultural, and theological implications of reading the Bible as part of contemporary debates on marriage-equality and the general mainstreaming of LGBTQ issues in Western societies, including churches,” the syllabus also states.

Origins of the course

Scholz told the College Fix she was inspired to teach the course following a same-sex marriage controversy involving Methodist minister Frank Schaefer who was defrocked for officiating a same-sex marriage ceremony for his son. Schaefer’s credentials later were restored.

“Rev. Schaefer’s situation made me realize that I need to teach my seminary students about queer Bible hermeneutics and to equip them to be intellectually, theologically, and biblically educated on the current debates on the Bible and queerness in the church, in academia, and in society,” she added to the outlet.

Scholz also said LGBTQ issues are a primary issue at the school of theology and in the Methodist denomination.

“Right now our UMC students seem to be rather concerned about the ecclesial situation about gay ordination and gay marriage in the [Methodist church],” she added to the Fix, noting that it’s “breaking the hearts of many UMC members, and our UMC students worry about their ministerial future in light of the decision to disallow gay ordination and gay marriages in UMC congregations.”

In February, the Methodist Church adopted the “Traditional Plan,” which continues to exclude “self-avowed practicing homosexuals” from ordained ministry and prohibits clergy from officiating at same-sex weddings.

However, the Perkins School of Theology responded by saying the decision “in no way changes our institution’s historic stance of inclusion.”

“We are a diverse community that welcomes students, staff and faculty — including those who identify as LGBTQIA — from a wide range of traditions and perspectives,” the school’s statement added. “We see our inclusiveness as both an abiding strength and a positive goal.”

Complete Article HERE!

How the homophobic media covered the 1969 Stonewall uprising

The New York Daily News and the Village Voice used slurs in their reporting about the police raid that galvanized the gay rights movement

A sign at New York City’s Stonewall Inn, a gay bar and national historic landmark where a police raid and riots in 1969 galvanized the gay rights movement.

By Gillian Brockell

The most striking thing about the media coverage of the Stonewall riots — the 1969 uprising that was a turning point in the gay rights movement — is how offensive much of it was.

“Homo Nest Raided, Queen Bees Are Stinging Mad” blared the headline on the front page of the New York Daily News. “Lilies of the valley” “pranced out to the street” when the cops showed up, the paper said.

“The police had difficulty keeping a dyke in a patrol car,” reported the Village Voice. And from inside the bar, where police and the Village Voice reporter were briefly trapped, “the sound filtering in doesn’t suggest dancing faggots any more.”

And if you’re wondering if those words were as derogatory then as they are now — “Yeah, these were not friendly words,” said historian Hugh Ryan after reading both articles. Ryan is the author of the book “When Brooklyn Was Queer.”

Both the Daily News and Village Voice stories were long and detailed, but the focus is on prurient descriptions of gay and transgender people meant to highlight their difference.

Consider the decidedly non-news lead in the Daily News:

“She sat there with her legs crossed, the lashes of her mascara-coated eyes beating like the wings of a hummingbird. She was angry. She was so upset she hadn’t bothered to shave. A day old stubble was beginning to push through the pancake makeup. She was a he. A queen of Christopher Street.”

We know now that most of the participants in the Stonewall Riots were gay men, though transgender women and lesbians also played vital roles. But more often than not in the Daily News story, the rioters are referred to as “lad[ies]-in-waiting,” “spokesman, or spokeswoman” and “girls.” Stonewall is described as a bar where “they could congregate, drink, dance and do whatever little girls do.”

Ryan says this may be shocking to read now, but he can’t say definitively whether the reporter is being intentionally offensive. Nowadays there is growing understanding of the difference between transgender women, like Laverne Cox; gay men who sometimes dress in drag, like RuPaul; and other people who just like to mess with ideas about gender by, say, wearing a dress and growing a beard.

For example, one of the rioters was a gay man named Martin Boyce who told Ryan that at the time of the riots, he was a “scare queen” — someone who “wore just enough drag to freak out the straights.”

“What does that mean in terms of how he would have been covered?” Ryan asked. Reporters may not have seen or known the difference between Boyce and transgender activists like Marsha P. Johnson. (Many newsrooms and journalism groups now have guides on how to cover LGBT subjects.)

Jerry Lisker, who wrote the Daily News article, died in 1993. Howard Smith, who wrote the Village Voice article and was a noted chronicler of the hippie movement, died in 2014. His New York Times obituary says many people first heard words like “Stonewall” from his reporting, without mentioning that Smith used gay slurs in the same report.

Coverage of Stonewall in the Times was certainly less salacious — and just less, in word count. A few hundred words describe the first night of the unrest under the headline “4 policemen hurt in ‘Village’ raid.” And the next day, when protests continued, a few hundred more words were printed under the headline “Police again rout ‘Village’ youths.”

The Washington Post was even more spare; toward the back of the July 1, 1969, edition, just 60 words follow the headline “N.Y. Homosexuals Protest Raids.” The Post didn’t mention Stonewall again for 10 years.

But according to Ryan, the fact it was covered at all is significant.

“Part of what is important about Stonewall is that it gets a certain amount of straight recognition,” he said.

That recognition was not accidental. Stonewall participants such as Jim Fouratt were actively seeking media attention.

Ryan said that when he spoke with Fouratt, the activist recalled, “The first thing I did when I got home from Stonewall is I picked up my Rolodex and I called everyone.” Fouratt, who was well-connected in the antiwar movement and music industry, called reporters and activists to amplify the impact of the riots.

Some of that coverage wasn’t exactly accurate. One of the long-standing myths of Stonewall — that it was sparked by the death of gay icon Judy Garland — springs from that coverage. While a few of the participants have told historians that, yes, they did stand outside Garland’s funeral earlier that day, Garland’s death had nothing to do with why they were rioting. Plus, most of the rioters were young street kids, not the older gay men more associated with Garland fandom.

In fact, the only mention of a Garland connection appears nearly two weeks after the police raid, in an insulting Village Voice column that began: “The combination of a full moon and Judy Garland’s funeral was too much for them.” The columnist then calls Stonewall “the Great Faggot Rebellion.”

“I think [the Judy Garland myth] persists because it’s a good story, because it’s easy to pass on … and that makes it survive,” Ryan said, “But I do think it trivializes” Stonewall to repeat the myth.

The most important thing about Stonewall, though, wasn’t that it happened or that it made the newspapers. Three days into the unrest, Fouratt and his friends founded the Gay Liberation Front, a gay rights group that took a much more assertive approach than its forebears.

The next year, with other groups including the Gay Activists Alliance, the GLF organized the first pride march on the anniversary of the riots.

But the GLF held its first protest the previous year on Sept. 12, 1969 — against the Village Voice for using gay slurs in its coverage of Stonewall.

Complete Article HERE!