Seventh-day Adventist Kinship International

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Seventh-day Adventist Kinship International is a support organization that provides a spiritual and social community to current and former Seventh-day Adventists who are lesbian, gay, bisexual, transgender and intersex (LGBTI), and have often been hurt or rejected because of their sexual orientation and/or gender identity. SDA Kinship offers them the compassion and support not generally available within the organized Adventist Church.¹

1 History and organization
2 Member services
3 Actions taken to inform and sensitize the Seventh-day Adventist Church
4 Relationship of Adventist Church to homosexuality/Kinship

[edit] History and organization

SDA Kinship grew out of a 1976 meeting in Palm Desert, California, after some gay Adventist men placed an advertisement in The Advocate seeking other gay Adventists. Within four months there were 75 members and a rudimentary organization. During this time the name "Kinship" was chosen because Seventh-day Adventists typically enjoy a close-knit family relationship with each other. Small groups of gay Adventists who had found each other in New York and San Francisco soon joined Kinship.

SDA Kinship is managed by a volunteer board and was incorporated as a non-profit organization in 1981. Current membership, including friends and family, is approximately 1,500 people in 62 countries. At this time Kinship has no formal connection with the Seventh-day Adventist Church.²

[edit] Member services

SDA Kinship exists to ease the initial distress of Seventh-day Adventists when they realize that they are gay, and to facilitate the reconciling of their spirituality with their sexual orientation by offering suggested reading materials, personal dialog, professional counseling referrals, and a network of supportive members.³

[edit] Media services

SDA Kinship enables communication among members by publishing a free monthly newsletter, Connection, and maintaining a free online community, Kinship Online (KOL), which includes a web-based chat venue called KinNet.

[edit] Kampmeeting

Since 1980, SDA Kinship has organized an annual weeklong conference called Kampmeeting where members can meet and renew friendships. Worship, lectures, music, group activities, and good food, including vegetarian fare, are all part of the program. Spiritual ministry is provided by supportive church leaders and gay former pastors. Communion service is conducted on Friday evening and is the only communion received by many members who have been alienated from the church. In recent years similar gatherings have been held in Europe, Australia, and other parts of the world.

[edit] Regional services

In order to communicate with and serve its diverse membership SDA Kinship is organized by regions, with nine United States regions and eight overseas regions: Australia-New Zealand, Brazil, Canada, Central-South America, Europe, Germany, Philippines, and United Kingdom-Eire. Regional coordinators communicate with members, sometimes by newsletter, and often sponsor meetings for social, recreational, educational and worship purposes. The frequency and type of activities depend largely on the number and proximity of members living within each region.

[edit] Special interest group services

In addition, attention is paid to the needs of special interest groups. IMRU? (I am, Are You?) is an outreach for college-age and under-30 young people and there are also coordinators for intersex persons, transgender persons, older adults, African-Americans, Asians, Hispanics, and friends and family. [www.someone-to-talk-to.net] is the website for the ministry for families.

[edit] Actions taken to inform and sensitize the Seventh-day Adventist Church

[edit] Information packets

SDA Kinship has mailed thousands of information packets to Adventist pastors, teachers and counselors and to every Adventist academy and college in North America. Information about HIV/AIDS has also been sent to every Adventist church in the United States.⁴

[edit] Church leaders invited to Kampmeeting

In 1980 SDA Kinship held its first national gathering called Kampmeeting (similar to a typical Adventist camp meeting). Three professors from the Adventist Theological Seminary and two pastors were invited to participate. They received permission from the General Conference, with the stipulation that SDA Kinship would not claim that this indicated the church’s acceptance of homosexuality and that Colin Cook also be invited to present his ideas about helping homosexuals find healing. The invited theology professors, after the first in-depth research into what the Bible has to say about homosexuality, came to the conclusion that it was silent about persons with a homosexual orientation, and that its proscriptions against sexual exploitation, promiscuity, rape, and temple prostitution apply equally to heterosexuals and homosexuals. After hearing the traumatic stories of growing up gay in the Adventist church, the clergy were deeply moved and drew up a list of recommendations in their report to church leadership.⁵ However, protests from conservative members prompted church president Neal Wilson to instruct Adventist college, hospital, and church administrators to prevent anyone from meeting with Kampmeeting attendees the following year. Nevertheless, courageous and committed pastors and church leaders have continued to attend and speak at the annual Kampmeetings.⁶

[edit] AIDS conference

In 1989 a pastor at Sligo Adventist Church in Takoma Park, Maryland, attended by many denominational headquarters personnel, conducted a support group for people with AIDS and their family members. The editor of the denominational magazine, Adventist Review, was a member of Sligo Church and together Sligo Church and the staff of Adventist Review sponsored a weekend AIDS Conference. They asked SDA Kinship to send three of its members who were ill with AIDS as delegates. A call was made at this conference for the church to address the AIDS epidemic through its hospital system. However, nothing of substance was accomplished until the extent of the epidemic among many heterosexual church members on the African continent became known.

[edit] Kinship Advisory Council

In 2000, a group of supportive church leaders was invited to form an advisory council to guide SDA Kinship in bringing the Adventist Church to a more loving and redemptive attitude. This Council was instrumental in organizing a Workshop on Homosexuality and publishing a book resulting from the workshop.⁷

[edit] Workshop on Homosexuality

In January 2006, a Workshop on Homosexuality, held in Ontario, California, was jointly sponsored by SDA Kinship and the Association of Adventist Forums, and was attended by about 60 invited observers. Twelve papers were presented on biological, sociological, psychological, legal, pastoral, theological, ethical, and Biblical aspects of homosexuality, and personal experiences.⁸

[edit] Media Activities

A book, My Son, Beloved Stranger, written by the wife of an Adventist minister about her family’s experience after learning their youngest son is gay, was published by Pacific Press Publishing Association in 1995. Another book, Christianity and Homosexuality: Some Seventh-day Adventist Perspectives, consisting of the papers presented at the 2006 Workshop on Homosexuality and six responses, was published by Adventist Forums in May 2008. Complimentary copies were mailed to 500 pastors, administrators, and thought leaders of the Adventist Church.⁹ In 2005 SDA Kinship produced a DVD, Open Heart, Open Hand. It records three conversations with leaders in the Adventist Church who are parents of gay and lesbian children. It is introduced by an Adventist theologian whose brother was a gay man. It was filmed by Dr. Harry and Janice Wang, who also have a gay family member.¹⁰

[edit] Exhibits at church conferences

Beginning in 2000, at the quinquennial General Conference Session of the Seventh-day Adventist Church, “Someone to Talk to,” an outreach to Adventist families and friends of gays and lesbians, has had an exhibit presence in at least one large church convention every year, with informational handouts and book and DVD sales. A growing interest has been noted over these years.¹¹

[edit] Relationship of Adventist Church to homosexuality/Kinship

[edit] Church-sponsored healing program

Colin Cook, an Adventist pastor in New York, was dismissed from the ministry following discovery of his homosexual behavior. After seeking spiritual healing, he declared himself “recovered,” was married, and in 1976 authored several articles in Insight, an Adventist youth publication, proclaiming that homosexuals could find deliverance through faith by claiming Jesus’ heterosexuality as their own. In 1978 Cook prepared ten hours of cassette tapes, titled “Homosexuality and the Power to Change,” which were widely distributed.

In 1980, many responses from people seeking help led Cook to found the Quest Learning Center in Reading, Pennsylvania, where a live-in program combined counseling and involvement in a mutual support group, Homosexuals Anonymous, which he co-founded. Soon the Adventist Church voted to provide more than half of Quest’s operating budget, the first denomination to fund such a healing ministry. Quest/HA was publicized in church periodicals, and as it attracted attention in public media and then other conservative churches, Adventist leaders enjoyed favorable publicity. After Cook’s appearance on the Phil Donahue Show, the church provided an 800 number to handle interests.

Dr. Ronald Lawson, an Adventist sociology professor at Queens College in New York City, interviewed 14 Quest clients and learned that none actually felt their orientation had changed, nor did they know of any others in the program who claimed this. Most of them were “fragile, very conservative church members with high levels of guilt and self-rejection,”¹² whose experience in discovering other gay Adventists resulted in confusion and turmoil because of the attractions they felt to each other. Lawson was shocked to learn that, in addition, they reported sexually inappropriate actions by Colin Cook, such as nude massages and close, prolonged hugs. Lawson felt obligated to report this exploitation to Neal Wilson, President of the General Conference. With Cook’s admission of guilt, Quest was closed within a week.

No public mention of this action was made by the church for seven months until finally, in response to questioning by Lawson, a brief announcement appeared in the [[Adventist Review]], stating that Quest had been closed because of the director’s resignation. Nearly a year later, the church’s [[Ministry magazine]] for pastors published a lengthy interview with Cook, who admitted his “incomplete” recovery that had led to his fall. This appeared to be an attempt to rehabilitate Cook and strongly endorsed his methods. Angered by this, SDA Kinship members picketed the General Conference offices in Takoma Park, Maryland, during the 1987 Annual Council, demanding that the church cease its support of Cook and that its many hospitals around the world begin to address the AIDS crisis.

Christianity Today published a favorable article about Cook in 1989 and four years later Cook moved to Denver, where he started a new ministry called FaithQuest. Focus on the Family referred counselees to this ministry, and Colorado for Family Values invited him to speak at their seminars promoting a repeal of state gay civil rights. He began speaking regularly in area Adventist churches, received invitations from Adventist college campuses, and was contacted by young Adventist men struggling with homosexual feelings, since most Adventists had never been made aware of his previous fall.

Lawson was subsequently contacted by two of Cook’s new counselees who shared their experiences of Cook’s continued sexual predations. Lawson leaked the details to a reporter at the Denver Post and her article made the front page of the October 27, 1995, edition. Because of this publicity, Christian Right organizations backed away from Cook, and the Adventist Review announced that the church was not connected with Cook’s activities, but did not mention that it had failed to retract earlier church promotion of Cook. About this time, Cook’s wife divorced him, after several years of separation.¹³

The Adventist Church has been more cautious in regard to endorsing another “ex-gay” Adventist, Ron Woolsey. Although denominational publishing houses turned him down, his book, That Kind Can Never Change, Can They? tells the typical story of struggles with homosexuality, return to God from a degrading and promiscuous lifestyle, eventual marriage and children, and his belief that all homosexuals can be “delivered” as he has been.¹⁴ Acting as a lay pastor in a small country church, he has not received official denominational recognition, although his book is now sold in Adventist book stores and, like Cook many years ago, he has been interviewed and promoted on the Adventist TV program, It Is Written.¹⁵

[edit] Biblical Research Institute publishes book.

In the 1980s, the Biblical Research Institute of the General Conference of Seventh-day Adventists which, according to its newsletter, aims "to foster doctrinal and theological unity in the world church" [1] commisioned David Larson, ethics professor at Loma Linda University, to write a paper about homosexuality. When the paper he submitted did not conform with their viewpoint and he declined to revise it, they turned to Ronald Springett, a religion faculty member at Southern University of Seventh-day Adventists (Now Southern Adventist University). His paper was published as a book, Homosexuality in History and Scripture, in 1992, and reviewed by Larry Hallock, who concluded that although the bulk of the material represents some minimal changes from traditional Adventist understanding, the certainty with which unwarranted conclusions are presented in the final chapter negate this advance.¹⁶

[edit] Church sues SDA Kinship over use of church name.

In 1980 a federal lawsuit was filed by the Seventh-day Adventist Church against SDA Kinship in the U.S. District Court in Los Angeles, charging that by using "Seventh-day Adventist" in its name the gay support group was guilty of trademark infringement. Curiously, the lawsuit came ten years after the organization and seven years after the incorporation of SDA Kinship, and after limited cooperative contacts between the church and SDA Kinship. Leaders of SDA Kinship surmised the reasons for this belated decision may have included anger over a recent Kinship demonstration at church headquarters.¹⁷ The lawsuit was decided in favor of SDA Kinship.

[edit] Church opposes gay rights.

The Seventh-day Adventist Church has long been an active supporter of religious freedom as a fundamental human right, subject to the equal rights of others. An official church statement says, "We will continue to cooperate and network with others to defend the religious liberty of all people, including those with whom we may disagree."¹⁸ Nevertheless, when faced with gay rights and gay marriage issues in recent years, several Adventist religious liberty directors have argued that religious liberty is only concerned with the first four of the Ten Commandments, or one's obligations to God. The last six, they assert, are also civil obligations enforceable by government, although opposition to gay rights violates the religious convictions of a significant minority of Christians.^19,20 When a gay marriage bill came before the California legislature in April, 2004, Adventist church members were urged to contact their representatives and voice their opposition.²¹ In "The Liberty Blog" the religious liberty director for the North American Division of the Adventist church argued against the proposed federal "Local Law Enforcement Hate Crimes Prevention Act of 2007," suggesting it could have an indirect impact on free speech, would give special protection to some crime victims while failing to cover others, would be unnecessary since local laws already provide protection against hate crimes, and could lead to marginalizing those who oppose homosexual practice.²² In the September/October, 2004, issue of church periodical, Liberty, which was devoted to the issue of gay marriage, another religious liberty director called for the church not to remain silent in opposing gay rights.²³

[edit] Official church statements regarding homosexuality.

[edit] Seventh-day Adventist Position Statement on Homosexuality

The Seventh-day Adventist Church recognizes that every human being is valuable in the sight of God, and we seek to minister to all men and women in the spirit of Jesus. We also believe that by God's grace and through the encouragement of the community of faith, an individual may live in harmony with the principles of God's Word.

Seventh-day Adventists believe that sexual intimacy belongs only within the marital relationship of a man and a woman. This was the design established by God at creation. The Scriptures declare: "For this reason a man will leave his father and mother and be united to his wife, and they will become one flesh" (Gen. 2:24, NIV). Throughout Scripture this heterosexual pattern is affirmed. The Bible makes no accommodation for homosexual activity or relationships. Sexual acts outside the circle of a heterosexual marriage are forbidden (Lev. 20:7-21; Rom. 1:24-27; 1 Cor. 6:9-11). Jesus Christ reaffirmed the divine creation intent: "'Haven't you read,' he replied, 'that at the beginning the Creator "made them male and female," and said, "For this reason a man will leave his father and mother and be united to his wife, and the two will become one flesh?" So they are no longer two, but one'" (Matt. 19:4-6, NIV). For these reasons Adventists are opposed to homosexual practices and relationships.

Seventh-day Adventists endeavor to follow the instruction and example of Jesus. He affirmed the dignity of all human beings and reached out compassionately to persons and families suffering the consequences of sin. He offered caring ministry and words of solace to struggling people, while differentiating His love for sinners from His clear teaching about sinful practices.

This statement was voted during the Annual Council of the General Conference Executive Committee on Sunday, October 3, 1999 in Silver Spring, Maryland

[edit] Seventh-day Adventist Response to Same-Sex Unions--A Reaffirmation of Christian Marriage

Over the past several decades the Seventh-day Adventist Church has felt it necessary to clearly state in various ways its position in regards to marriage, the family, and human sexuality. These subjects are at the heart of many pressing issues facing society. That which for centuries has been considered to be basic Christian morality in the marriage setting is now increasingly called into question, not only in secular society but within Christian churches themselves.

The institutions of family and marriage are under attack and facing growing centrifugal forces that are tearing them apart. An increasing number of nations are now debating t he topic of "same-sex unions," thus making it a world issue. The public discussion has engendered strong emotions. In light of these developments, the Seventh-day Adventist Church is clearly restating its position.

We reaffirm, without hesitation, our long-standing position. As expressed in the Chur ch's Fundamental Beliefs, "marriage was divinely established in Eden and affirmed by Jesus to be a lifelong union between a man and a woman in loving companionship." 1 Though "sin has perverted God's ideals for marriage and family," "the family tie is the closest, the most tender and sacred of any human relationship," and thus "families need to experience renewal and reformation in their relationships" ( An Affirmation of Family, 1990). 2 God instituted "marriage, a covenant-based union of two genders physi cally, emotionally, and spiritually, spoken of in Scripture as 'one flesh.'" "The monogamous union in marriage of a man and a woman is . . . the only morally appropriate locus of genital or related intimate sexual expression." "Any lowering of this high view is to that extent a lowering of the heavenly ideal" ( An Affirmation of Marriage , 1996). 3

Homosexuality is a manifestation of the disorder and brokenness in human inclinations and relations caused by sin coming into the world. While everyone is subject to fallen human nature, "we also believe that by God's grace and through the encouragement of the community of faith, an individual may live in harmony with the principles of God's Word" ( Seventh-day Adventist Position Statement on Homosexuality , 1999). 4

We hold that all people, no matter what their sexual orientation, are children of God. We do not condone singling out any gr oup for scorn and derision, let alone abuse. However, it is very clear that God's Word does not countenance a homosexual lifestyle; neither has the Christian Church throughout her 2000 year history. Seventh-day Adventists believe that the biblical teaching is still valid today, because it is anchored in the very nature of humanity and God's plan at creation for marriage.

1 Seventh-day Adventists Believe--A Biblical Exposition of 27 Fundamental Doctrines , Doctrine 22 on 'Marriage and the Family." 2 Public Statement, An Affirmation of Family , released July 5, 1990, at the General Conference Session, Indianapolis , Indiana .

3 Statement voted by the General Conference Administrative Committee on April 23, 1996.

4 Statement voted by the Annual Council of the General Conference Executive Committee, October 3, 1999.

This document was approved and voted by the General Conference of Seventh-day Adventists Administrative Committee (ADCOM), March 9, 2004.

[edit] A Statement of Concern on Sexual Behavior

In His infinite love and wisdom God created mankind, both male and female, and in so doing based human society on the firm foundation of loving homes and families.

It is Satan's purpose, however, to pervert every good thing; and the perversion of the best inevitably leads to that which is worst. Under the influence of passion unrestrained by moral and religious principle, the association of the sexes has, to a deeply disturbing extent, degenerated into license and abuse which results in bondage. With the aid of many films, television, video, radio programs, and printed materials, the world is being steered on a course to new depths of shame and depravity. Not only is the basic structure of society being greatly damaged but also the breakdown of the family fosters other gross evils. The results in distorted lives of children and youth are distressing and evoke our pity, and the effects are not only disastrous but also cumulative.

These evils have become more open and constitute a serious and growing threat to the ideals and purposes of the Christian home. Sexual practices which are contrary to God's expressed will are adultery and premarital sex, as well as obsessive sexual behavior. Sexual abuse of spouses, sexual abuse of children, incest, homosexual practices (gay and lesbian), and bestiality are among the obvious perversions of God's original plan. As the intent of clear passages of Scripture (see Ex 20:14; Lev 18:22,23,29 and 20:13; Matthew 5:27,28; 1 Cor 6:9; 1 Tim 1:10; Rom 1:20-32) is denied and as their warnings are rejected in exchange for human opinions, much uncertainty and confusion prevail. This is what Satan desires. He has always attempted to cause people to forget that when God as Creator made Adam, He also created Eve to be Adam's female companion ("male and female he created them" Gen 1:24 NEB). In spite of the clear moral standards set forth in God's Word for relationships between man and woman, the world today is witnessing a resurgence of the perversions and depravity that marked ancient civilizations.

The degrading results of the obsession of this age with sex and the pursuit of sensual pleasure are clearly described in the Word of God. But Christ came to destroy the works of the devil and reestablish the right relationship of human beings with each other and with their Creator. Thus, though fallen in Adam and captive to sin, those who turn to Christ in repentance receive full pardon and choose the better way, the way to complete restoration. By means of the cross, the power of the Holy Spirit in the "inner man," and the nurturing ministry of the Church, all may be freed from the grip of perversions and sinful practices.

An acceptance of God's free grace inevitably leads the individual

believer to the kind of life and conduct that "will add luster to the doctrine of our God and Saviour" (Titus 2:10 NEB). It will also lead the corporate church to firm and loving discipline of the member whose conduct misrepresents the Saviour and distorts and lowers the true standards of Christian life and behavior.

The Church recognizes the penetrating truth and powerful motivations of Paul's words to Titus: "For the grace of God has dawned upon the world with healing for all mankind; and by it we are disciplined to renounce godless ways and worldly desires, and to live a life of temperance, honesty, and godliness in the present age, looking forward to the happy fulfilment of our hope when the splendor of our great God and Saviour Christ Jesus will appear. He it is who sacrificed himself for us, to set us free from all wickedness and to make us a pure people marked out for his own, eager to do good."—Titus 2:11-14, NEB. (See also 2 Peter 3:11-14.)

This statement was approved and voted by the General Conference of Seventh-day Adventists Executive Committee at the Annual Council session in Washington, D.C., October 12, 1987.

[edit] Safeguarding Mission in Changing Social Environments

Seventh-day Adventists are engaged in a mission to communicate to all peoples the everlasting gospel of God’s love, leading them to accept Jesus as personal Savior and Lord, to unite with His remnant church, and to prepare for His soon return. This mission is advanced through many and varied methods of preaching, teaching, and healing. A worldwide infrastructure links local churches as part of a global faith community. The Church has also established numerous educational, publishing, and healthcare institutions that perform a vital role in demonstrating and communicating the Church’s focus on mission and witnessing to the gospel through service to others.

Seventh-day Adventist churches and institutions operate in diverse social, political, and religious environments. The development of national and local legislation in many parts of the world has been influenced by, or is compatible with, Christian worldview and morals. More recently, concern for social policy is becoming a dominant factor in the development of laws. This results in rather new, and at times challenging, environments for the practice and advocacy of historic Christian beliefs and values relating to morality. The actual situations vary widely around the world making it difficult to outline a single global response.

Legislation concerning employment practices represents one area in which Seventh-day Adventist values and beliefs may be subject to challenge. For example: societies may establish laws providing new definitions for marriage or protecting a range of expressions and behavior associated with gender identity. Seventh-day Adventists believe that marriage is a lifelong union between a man and a woman in loving companionship[1] and that the Bible makes no accommodation for homosexual activity or lifestyle.[2] The Church does not accept the idea of same-sex marriages nor does it condone homosexual practices or advocacy. The application and practice of these beliefs in cultures that adopt other norms for such relationships is likely to be a focal point of dispute.

In many countries, the Church enjoys freedom of religious expression and the opportunity to exercise preferential hiring practices. However, numerous offices and institutions exist in areas where, except for purely ecclesiastical roles, preferential hiring practices are not permitted. Wisdom and careful judgment is required in order that the witness of the Church is not muted by its actions nor is the opportunity to bear witness compromised by the needless arousal of opposition. The following principles are designed to assist Church leaders in addressing situations while continuing to uphold denominational beliefs in matters of church and employment life. It is

RECOMMENDED, To approve the following principles as a guide for denominational entities and institutions that, from time to time, must review and safeguard their ability to pursue mission in the midst of changing social circumstances. These principles should be weighed collectively in determining an appropriate course of action in those situations in which the Church or its institutions encounter tension with obligations imposed by the state.

The ability to maintain mission and witness. Christian mission, witness, and proclamation take place in a fallen world, amidst circumstances that are not always favorable or neutral. In such situations, the Christian response is not to retreat or abandon mission, but to find ways of bearing a witness in spite of circumstances. The ability to bear witness and to carry on mission should be an important consideration in determining how to respond in difficult situations. Demonstration of good citizenship. Christians live simultaneously in two communities, the secular state and the kingdom of God, and have loyalties and obligations to both. Christians should be good citizens of both communities. In situations where tension arises between the two, a Christian will demonstrate allegiance to faith convictions informed by the Bible. In all other matters, the Christian is advised, by teachings of the Bible itself, to accept and discharge the obligations of earthly citizenship. Realization that boundaries exist and cannot be breached if mission is to be sustained. Church members and church organizations live in the world but are not “of the world.” This constant reality explains why the Church cannot always accommodate itself to the prevailing customs of society. Faithfulness to its understanding of Bible teaching will require the determination of boundaries beyond which the Church cannot and will not go. To do so would render its efforts at mission contradictory and meaningless. The particular course of experience through which an organization is brought to that point will vary from place to place. Each situation needs to be assessed in the light of its presenting circumstances. Adjusting practices to comply with legislation does not redefine denominational positions. There is every likelihood that response patterns from various entities will differ somewhat before reaching the boundary—the point beyond which the Church would be in denial of its convictions and abandoning its mission and witness. The central concern in these situations is not one of questioning or redefining the Church’s position but of finding a way to translate that position into practices that safeguard the mission of the Church. Employment policies to be reviewed periodically in light of local contexts. All employing organizations are expected to establish and periodically review employment and employee benefit policies as well as behavior standards that apply to the workplace. Institutional response determined by controlling boards or executive committees. The Seventh-day Adventist Church will exercise its right to freedom of religion and preferential hiring practices to the extent permitted by law. When and if, in the judgment of an organization’s board of trustees or controlling committee, the application of laws or the removal of religious freedom interferes with the organization’s ability to pursue and accomplish its mission, the organization may choose to seek legal protection (either by initiating a lawsuit or defending itself against lawsuits asserted by another party) and, in the event of failure to obtain such, to reorganize or discontinue operation. Consultation rather than unilateral action. A Seventh-day Adventist organization or institution will not act unilaterally in such matters. Its executive committee or board will seek counsel from the administration of supervisory organizations (conference, union, division), or from the General Conference administration in the case of General Conference institutions, before deciding the nature of its response to legislation that obligates the organization to practices deemed in conflict with its beliefs and values. Counsel before entering into litigation. In situations where litigation is contemplated by a denominational entity, or where an entity must defend itself in a lawsuit regarding employee sexual orientation and expression, the administration of the entity shall also seek counsel, from the General Conference Office of General Counsel, before initiating or responding to litigation.

[1]See “An Affirmation of Marriage” approved by the General Conference Administrative Committee on April 23, 1996. The full text of these documents may be seen at http://www.adventist.org/beliefs/statements. [2] See “Position Statement on Homosexuality” approved by the General Conference Executive Committee, October 3, 1999, and “Seventh-day Adventist Response to Same-Sex Unions—A Reaffirmation of Christian Marriage” voted by the General Conference Administrative Committee, March 9, 2004. The full text of these documents may be seen at http://www.adventist.org/beliefs/statements.

This document was voted during the Annual Council session of the General Conference of the Seventh-day Adventist Church on October 15, 2007 in Silver Spring, Maryland.²⁷

[edit] Reasons for Church Discipline

4. Such violations as fornication, promiscuity, incest, homosexual practice, sexual abuse of children and vulnerable adults, and other sexual perversions, and the remarriage of a divorced person, except of the spouse who has remained faithful to the marriage vow in a divorce for adultery or for sexual perversions.²⁸

______________________

¹http://sdakinship.org/

²http://sdakinship.org/faq.htm

³Ibid.

⁴Ibid.

⁵Elvan Benton, "Adventists Face Homosexuality," Spectrum Vol 12, No. 3

⁶“The Caring Church” by Ron Lawson in Christianity and Homosexuality: Some Seventh-day Adventist Perspectives, David Ferguson, Fritz Guy and David Larson, eds., Association of Adventist Forums, 2008.

⁷Bylaws of Seventh-day Adventist Kinship International

⁸Connection: The Journal of Seventh-day Adventist Kinship International, Inc., February, 2006, Vol. 30, No. 2

⁹http://www.sdagayperspectives.com/

¹⁰http://www.sdagayperspectives.com/

¹¹http://someone-to-talk-to.net

¹²Christianity and Homosexuality: Some Seventh-day Adventist Perspectives, “The Caring Church,” Lawson, p.3-29 - 3-74.

¹³Ibid.

¹⁴http://victorjadamson.com/index2.html

¹⁵http://www.itiswritten.com/tvprogram/episode/set-free

¹⁶Larry Hallock, "Adventists and Homosexuality Revisited," Spectrum, Volume 20, No. 2.

¹⁷Peter Freiberg, "Gay Seventh-day Adventists Sued by Church," The Advocate, April 12, 1988, Issue 486

¹⁸http://www.adventist.org/beliefs/statements/main_stat19.html