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The Seductive Work of Louie Crew, Architect of Episcopal Pansexuality is Dead

The Seductive Work of Louie Crew, Architect of Episcopal Pansexuality is Dead
(Born December 9, 1936; Died November 27, 2019)

By David W. Virtue, DD
November 29, 2019

When Dr. Louie Crew taught at Rutgers University in 1989-2001, he tells the story about starting some of his "Bible as Literature" classes. Crew would walk briskly into the class bearing a large bowl of dirty water. He placed the bowl prominently on a table in front of the class and would wait for a moment.

After the suspense built, Crew picked up a copy of the Bible and dropped the book into the muddy water. The class of college students would gasp. After retrieving the soggy, dirty Bible, he displayed this to the class and announced, "See! No lightning bolts!"

Following dousing the Bible in dirty water, Crew would declare his understanding of the scriptures. "The Bible is 66 books and all in various states of understanding of who God is." He taught at the university level what is called in academic circles as the "critical understanding of the Bible." Crew states, "This book is called the Holy Bible. This is not something it gets because someone prints it on the cover."

Crew correctly identified an important issue in the homosexual controversy he believed in and would, in time, push onto the Episcopal Church. Many disagree about what constitutes holiness and what the Bible means about homosexuality.

The long slow march towards institutional death began, oddly enough, not with a priest, bishop or presiding bishop, but a single homosexual layman by the name of Dr. Louie Crew. He would later change his name to Dr. Louie Crew (Clay) after marrying his partner Ernest Clay. He is
now Louie Clay.

Crew founded an organization he called Integrity and sent out a newsletter in October 1974, to a few select Episcopalians, postmarked from Fort Valley, the county seat of Peach County, Georgia. The newsletter was called Integrity: Homosexual Episcopal Forum and was circulated solely by Crew, then a young homosexual just beginning his career as an English professor.

Almost immediately, Crew received two calls from interested persons. Coincidentally, they were both from Chicago although they were strangers to each other, one a priest and the other a lay person. With Crew's encouragement from afar, those two and other homosexuals from Chicago organized the first chapter of Integrity during a meeting in December 1974. The following summer, the first national gathering convened in Chicago.

Crew's life from that point forward would be to network with bishops and anyone who would listen, in his attempt to push the Church toward full inclusion

By the 1976 General Convention in Minneapolis, Integrity had spread across the country with chapters in many cities; representatives of Integrity had been well received by official church spokesmen; and church leaders were accommodating to Integrity during the convention.
Side by side with his call for full inclusion homosexual persons, revisions were made to the canons to allow the ordination of women to the priesthood. At the height of the 1979 General Convention, Crew called out the church and said it was "the height of homophobia."

No distinction was ever made about being a homosexual and practicing homosexual behavior. The assumption was that to be a homosexual was in fact to live it out regardless of what Scripture taught. Crew made no effort to hide his homosexual relationship with Clay or engage with Scripture. His efforts were solely to change the Church's direction and thinking with words like "inclusion" and "diversity". Scripture would be relegated to the dust heap of history and he had the full support of his bishop, John Shelby Spong, the bishop of Newark who was on his own journey out of the historic orthodox faith.

Satan had gained a foothold and his footprint would in time spread like a cancer throughout the Episcopal Church.

What was once sexual perversion was slowly being legitimized as a lifestyle acceptable to the Church and presumably to God. In the 1970s as an emerging leader, Crew, now pondered how to institutionalize these social changes within the religious communities that began with the Stonewall Riots. Under the banner of "Integrity", Crew became the leader organizing a cadre of homosexual activists that would in time turn the Episcopal Church upside down.

Crew knew it would be uphill battle especially as he had been raised an evangelical in the Southern Baptist Convention. He would later briefly become a Baptist minister.

But his sexual proclivities won out. In coming out, Crew described this as a "personal and intimate" spiritual experience. He states, "Coming out to yourself is the most important. You don't treat yourself as a mechanism."

Scripture was firmly on the backburner of his mind as he thrust forward his homosexuality to a world, he believed, was ready to receive it. His timing was close to perfect. The culture was slowly moving his way and he quickly jumped onto the bandwagon dragging the Episcopal
Church along with him.

Crew got his sexual foot in the episcopal door in 1974 when he and his partner, Ernest Clay, moved to San Francisco and found a sympathetic hearing at Grace Cathedral offices where Bishop James Pike, the Episcopal Church's first serious heretical bishop presided in the mid-1960s. Crew called it right, his experience there confirmed that the Episcopal Church would be a welcoming home for homosexual persons.

Crew and Integrity set about knocking on doors, writing letters, and making their presence known as "lesbigay." He wrote of their growing numbers. From 1976-1984, Integrity had about 1,200 members. In 1995, the number had grown to 2,500 members. Today Integrity is organized through over 60 chapters across the nation.

However, recent disclosures reveal that the national organization has gone belly up under the transsexual leadership of "Gwen".

Crew acknowledges that the open political structure of the Episcopal Church allowed his organization to participate and lobby successfully for the inclusion of homosexuals. He writes, "Many of the same persons who shaped the Constitution of the United States shaped the
Constitution of the Episcopal Church."

Crew's successful strategizing eventually helped lead to the 2003 consecration of the homosexual bishop, Gene Robinson, a man who would cause the Episcopal Church to split leading to the formation of the Anglican Church in North America.

Few bishops challenged his sexual perversion. Crew's charm, academic qualifications and push, push, push paid off. Most bishops had been poorly theologically educated in liberal Episcopal seminaries where Scripture and Biblical interpretation was never high in the curricula.

They were susceptible to Crew's charm. His plea for inclusion quickly struck a sympathetic chord with them. They were easy targets for Crew and Integrity. Priests who were trained in liberal theological seminaries were an even easier target. Inclusion and diversity easily won out with them.

His political maneuvering and machinations paid off. Crew himself admitted; "One of the reasons lesbians and homosexuals have succeeded in the Episcopal Church is that we spend time learning how it operates, and then we teach one another."

The name of the game was political; Scripture, history, and tradition had been dispensed with. Little or no thought was given about how all this would impact the broader Anglican Communion. Pansexual narcissism had engulfed the Episcopal Church. There would be no going

Crew had triumphed and he could rightly say that Integrity had claimed a highly respected place in the Episcopal Church.

It was the triumph of politics over faith and the doctrine of the church and the teaching of Scripture. Crew and other like-minded thinkers now planned on how they would modify Episcopal tradition in order that homosexuals would be included at every level in the church. Crew's new mantra was, "We have not been living in sin. The Church has."

His pioneering efforts paved the way for the acceptance of other emerging sexualities like bi-sexuality and transgenderism. Crew had succeeded beyond his wildest expectations.

Crew became so powerful that by 2006, it was he and he alone who was given the privilege of interviewing nominees to be the next Presiding Bishop.

His twin mantras "joy everybody" and "God loves absolutely everybody" sounded good, but inside the velvet glove lay the iron fist of full inclusion and he would stop at nothing to achieve his goal.

On leaving his position as Presiding Bishop of The Episcopal Church, Frank Griswold, said at the time, "The decision today is the fruit of the witness and ministry of women bishops, priests, and deacons in the life of our church." It was also the fruit of years of hard labor put in by one layman -- Dr. Louie Crew, secure in his knowledge that he was more powerful than almost any bishop.

Crew later turned his attention to the Marriage Canons of the Church which he sought to change. He was again successful.

Crew/Clay is dead and his legacy is a Church decimated in numbers and dying. In 20 years, it will be hollowed out and irrelevant. The Episcopal Church's foremost homosexual did not live long enough to see the demise of the Church he twisted to his own devices and desires, but when the epitaph of the Episcopal Church is written, his name will surely figure large on its tombstone.


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