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Louie Crew
377 S. Harrison Street, 12D
East Orange, NJ 07018

Phone: 973-395-1068 h


LGBT Christian
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Louie & Ernest Clay-Crew
Married February 2, 1974


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Re: [Mgdln] Visiting worshipper

My Quaker ancestors were driven out of England and showed up in the 1640
census in Richmond, Virginia.   When Dad, the family historian, finally came
round about our marriage, he loved to tease me saying, "Your
great-great-great(?) grandfather and his two brothers broke the laws of
Virginia to teach freed slaves to read and write in the early 19th century.
You're not doing anything new."

The Crews were kicked out of the Quakers when they mustered in the War of
1812.  For a time they became Presbyterians and then, by my grandparents'
generation, Baptists.  From Richmond, the family moved first to west Georgia
and after the Battle of Horseshoe Bend, into Alabama.  They were primarily
small shop owners.

My Quaker ancestors are probably rolling over in their graves more because I
became Anglo-Catholic than because I am queer.  My grandmother was horrified
when I became an Episcopalian.   A few years later I told her that I am gay:
"What did you expect?  After all you became an Episcopalian!" she said .

Quakers and Anglo-Catholics share a deep respect for silence.

George Washington Doane, the second Bishop of New Jersey (1832-59) promoted
the creation (1836) and building (1846) of my parish, Grace Newark, way over
in the eastern part of the state (then one diocese), the boonies as it were,
so that he would face less opposition to Anglo-Catholicism than in
Burlington, then the See.   Until the latter half of the 19th century the
Episcopal Church in New Jersey was focused primarily on the western part of
the state.  A major source of its growth were  Friends breaking ranks.
Burlington is only 20 miles from Philadelphia, then the Quaker center of the
United States.

That also explains why the major slave owners in New Jersey lived in the
central and eastern parts of the states, far from the Quaker influence.  In
1804 New Jersey passed abolition of slavery, but not of slaves then living
as slaves.  Their offspring were to be free and no new slaves could be sold.
Nevertheless, "The law was not so construed by the courts as to prevent an
immigrant, bringing in slaves among his dependents, from ever and under all
circumstances disposing of such slaves.  An instance in 1807 is recorded,
when a slave imported comformably to law was sold from prison after two
years residence within the State"   From A Study of Slavery in New Jersey
1896 by Henry Scofield Cooley, page 19 and 19n.   See Reparations:  Not a
Gift But a Debt at https://andromeda.rutgers.edu/~lcrew/reparations.html
I found some of the facts startling when I first worked on this project,
and I am disturbed again in revisiting the presentation.

The Episcopal Church has always been a haven for other churches' dissenters.
Catholics are major sources for new growth in the Northeast.  Baptists are
major sources of growth in the South -- especially when they make a little
money and want to become Whiskeypalians.

In my personal theology, I am probably still more Baptist than Episcopalian.
I hold dear two of the Baptists' three central doctrines -- the priesthood
of the individual believers and the separation of church and state.  I do
not hold to their third, the autonomy of the local congregation.   Nor do
the Baptists anymore.  With the prospect of women ministers and lgbt
ministers, many Baptists have largely abandoned all three of their tenets,
to find ways to kick out or shun dissenting congregations.   Presbyterians
made similar changes in their polity.     Sound familiar?   Read Part 4 of
the draft Anglican Covenant.

For the time being the Episcopal Church is the only place reasonably safe to
be a queer Baptist Anglo-Catholic.

Thanks be to God and to faithful  Episcopalians who have been resisting
narrow-mindedness since 1776.