The
Gay Agenda –
for the Seventh-day Adventist
Church
This study is
a brief overview of the origin and progress of the gay and lesbian
movement in the Seventh-day Adventist denomination. We have printed
relatively little on this topic over the years, other than a 1981 study
(Adventist Homosexual Challenge—Part 1-2; April 1981) and a more
recent gay longevity summary.
In this
present analysis, we will try to summarize the earlier data, plus
greatly enlarge on it.
Do not
underestimate the challenge of Adventist-oriented homosexuals. They are
determined that the church accept them as they are.
However, we
will learn that the greater danger is from the heterosexual liberals in
our church, who wield much greater influence and are also working toward
toleration for gays. The gay agenda is shared by our liberals. Salvation
in sin—all types of sin—is part of the liberal creed.
Women’s
lib is the current fad in our denomination; further down the road, the
call will be for the acceptance of practicing homosexuals.
Definitions
in this field tend to be somewhat confused, but we will follow the usual
pattern: By “homosexuals” or “gays,” we mean men or women with
that tendency. But “gays,” in the phrase “gays and lesbians,”
refer to men. “Lesbians” mean women homosexuals. “Male
homosexuals” mean men only.
A
“practicing homosexual” means one who regularly engages in
homosexual activities. A “former homosexual” is one who no longer
does those things.
Christians
generally avoid discussing this topic, because it is so grotesque and
unpleasant. But we need to know what is taking place in this segment of
professed Adventism.
Oddly
enough, it has been the arrival of AIDS which, alone, has weakened the
growing strength of the gay movement.
Here
is this special report. You will want to share it with those who need
it:
— SECTION
ONE —
HISTORICAL
SURVEY ORIGIN OF KINSHIP
In the mid-1970s,
two or three Adventist-oriented homosexuals chipped in some money and
placed classified ads in a number of widely circulated national
homosexual magazines and newspapers. One ad stated in bold print: “Am
I the only gay Seventh-day Adventist?”
The response was
remarkably large; so much so, that the one who planned to answer the
incoming mail could not handle it all by himself.
Prior to that time,
Adventist homosexuals either remained quiet, left the church entirely,
or joined the nearest Metropolitan Community Church. Those are
nondenominational congregations, which practicing homosexuals attend so
they can feel accepted by God, while continuing to practice sodomy. Over
the centuries, many people have felt they were Christians, simply
because they attended church once a week; this pattern of self-deception
works effectively for homosexuals also. The first such congregation was
founded in Los Angeles in the late 1960s by Troy Perry. One of his
closest associates in organizing it was a former Seventh-day Adventist.
In response to a
newspaper ad, in early January 1977, a number of homosexuals met in Palm
Desert, California. As they do in all their meetings, they had a
pleasurable time together. But, they also laid the groundwork for an
organization of Adventist homosexuals. They named it “Kinship.”
By April, it had 75
members, a temporary chairman, and four committees: membership,
educational, social, and spiritual.
All this may sound
remarkable to a non-homosexual. But do not underestimate these folk:
They fully believe they can regularly practice sodomy, and yet by saved
by Jesus Christ and taken to heaven. (Yet, deep down, their consciences
tell them it is not true—and this produces a continual conflict.)
They also believe
they should be accepted by the Adventist denomination as fellow
believers who are redeemed. Their practices should be accepted as
variant, but acceptable Christian practices.
Back then, the
members of Kinship lived almost entirely in southern California. They
met two Sabbaths a month for a worship service, to be followed by social
activities afterward. From time to time they would go camping, etc.,
together. But, by 1980, as stated in their newsletter, the number of
their activities had broadened:
“Local and national activities
throughout the year include retreats, picnics, chapter meetings,
potlucks, worship, various social gatherings, and an annual Kampmeeting.
These gatherings are places where gays and lesbians can interact, new
friendships can be made, and feelings of ‘being the only one’ can be
dissolved.”—SDA Kinship, October 1980.
The first chapter
outside of California opened in Chicago. Kinship leaders hoped to extend
their joyful fellowship throughout Adventist churches worldwide.
In March 1981, the
organization was incorporated as “Seventh-day Adventist Kinship
International, Inc.” To this day, it continues to be described as “An
Organization for Gay Seventh-day Adventists and their Friends.”
By the end of that
year, its mailing list in 10 countries included about 500 inquirers or
members. By their own statement, the number of professionals in their
ranks is higher than one would expect. According to Kinship, a number of
their contacts and members are denominational employees. They note that
most gays with denominational employment use pseudonyms and post office
boxes in their written correspondence with Kinship. Nearly all members
are or have been Seventh-day Adventists. Many left the church as young
adults, but some went on to become denominational workers. As such, they
are generally married to give a semblance of normality to their lives.
It is such folk who
are especially dangerous, for they do what they can, on church boards
and in committees, to foster the work of Kinship and try to get
homosexuality accepted by our church.
Because there is
such strong hostility among normal Adventists toward such activities,
gay and lesbians in the church are generally very careful to not
disclose their true role identities.
THE FIRST KAMPMEETING
In 1980, at a
Kinship board meeting, the idea of holding a gay and lesbian campmeeting
was first discussed. It was then suggested that it would be good to get
some church leaders to speak at their forthcoming “kampmeeting”
(that is how they spell it), for this would give their organization more
of a semblance of acceptance by the denomination.
Certain kinship
members, who had parents in high places in the church, carefully made
approaches. The response was good. On one hand, there were those leaders
who were either themselves homosexual, or had gay sons or daughters. On
the other, there were faithful ministers who naively imagined that
official contacts with Kinship might help rescue those people from a
terrible bewitchment.
But the viewpoint of
Kinship was not clearly perceived. They did not want redemption from
sin, but acceptance in their sin!
Not yet aware of
that fact, the General Conference executive committee met to discuss the
request that representatives from the church be sent to speak at the
forthcoming Kinship gathering in Arizona.
Most of those at
that committee meeting recognized that to do so, was but a step away
from showing acceptance of Kinship and its practices. But Neal C.
Wilson, GC president at the time, thought it would be a good idea. His
thinking was that such a contact might help reach these poor people and
help them out of their perversion. Most of the others felt the negatives
outweighed the positives. But Wilson prevailed, as he generally did.
Through furtive
contacts, Kinship already knew exactly which church representatives to
invite to their first national gathering.
That first Kinship
Kampmeeting was held in early August 1980, at a ranch-type resort near
Payson, Arizona. (No, it had nothing to do with Leaves of Autumn Books;
the selection of the Payson area was coincidental.)
Only 35 homosexuals
dared show their faces, but they were comforted on their arrival by the
fact that the General Conference had approved the sending of six
Adventist “scholars and pastors” to speak with them. Perhaps those
six could offer them solace and comfort.
These six were as
follows:
Josephine Benton,
woman pastor of the Rockville, Maryland, Church. She was the first
female senior pastor of an Adventist church. And, according to reports
in the Kinship newsletter, known to be remarkably tolerant toward the
homosexuals who attended her very liberal church.
James J. Cox, at the
time a New Testament professor at Avondale College, in Australia. By
that early date, Avondale was already well on its way toward attaining
the distinction of becoming the leading homosexual center for Adventism
in Australia and New Zealand.
Lawrence T. Geraty,
then an Old Testament and archaeology teacher at the SDA Theological
Seminary in Berrien Springs, Michigan. (Currently [1995] he is president
of La Sierra University, and one of the leading advocates of women’s
ordination in our denomination. See our recent study, La Sierra
University Church Ordains Women Ministers [WM–663-665].)
Fritz Guy, at that
time theology professor at the Seminary (also a strong new theology and
women’s ordination advocate; recently the president of La Sierra
University).
James Londis, at the
time pastor of the Sligo SDA Church in Takoma Park, Maryland.
Thus, three (Cox,
Geraty and Guy) came as “Biblical scholars,” and two (Benton and
Londis) as “pastors.”
But there was also a
sixth person who came; this one with an entirely different perspective.
Colin Cook was a
counselor at the Green Hills Health Center in Reading, Pennsylvania, and
formerly an Adventist pastor in England and America.
While the other five
were warmly received by the homosexuals in attendance at the Payson
meetings, Cook’s welcome rapidly wore off.
You see, Cook came
with a different message, and it jarred the spirits of those suffering
ones. Repeatedly, gays stood to their feet during the meetings to tell
of sad experiences by Adventist friends and relatives, who were offended
at their practices. They said they wanted help, but the help they wanted
was acceptance.
To such a tearful
gathering, Colin Cook came with a message of freedom in Christ. He told
the assembled gathering that, through the enabling grace of God,—they
could forsake those homosexual practices!
In marked contrast, the other five brought “comfort and
encouragement” to the gathering, and told them to spread a message of
good news to other Adventist-oriented homosexuals elsewhere. What was
the good news? It was that God loves homosexuals just as they are.
Period.
With the partial
exception of Fritz Guy, the five gave no talk of self-control or changes
required. Come to God as you are, accept Him and He accepts you—as you
are, to stay as you are. “You suffering souls, it is difficult to
change, so God accepts you as you are. Your actions do not change His
love and acceptance. He is working out your salvation; you have but to
rest in His love.”
Of course, such a
message is salvation in sin, but we should not be surprised, for that is
the message of the new theology, regarding all other sinful practices:
“God accepts you as you are. Do not try to put away sin, for that
would be legalism and you will be lost. Instead, just accept His love,
and you are going to be saved.”
But Colin Cook was
different. He had been a homosexual who, for a number of years, had been
an Adventist minister, who had later been dropped because of his
perversion. But later he pled with Christ—and was delivered from that
lifestyle.
Following that
deliverance, Cook became a crusader, intent on trying to pull other
Adventist gays and lesbians out of this road which leads to hellfire.
So when Cook spoke
at the Kampmeeting, he gave a clear-cut message: You must forsake sodomy
or you will be lost! You can come to Christ, and He will deliver you
from it. You can become a new creature through the power of God.
But there were other
messages presented at the gathering which were far different:
The Bible does not
condemn homosexuality. It is just an alternative lifestyle. God will
save you, even though, in sexual practices, you are different than other
people. Be comforted, be comforted! All is well!
The other five said
they were heterosexual (not homosexual), while Cook said he had been
one. The others brought messages of comfort, while Cook brought a
warning to change—and a way to do so.
The Arizona
Kampmeeting was a turning point. For the first time, Adventist
homosexuals had been given an acceptable theology which nicely covered
over sin. And for the first time, they learned that they had powerful
friends in the church who would work to help them in the future.
—More on the
messages presented at that 1980 Kampmeeting later in this report.
At various sessions
of the Kampmeeting, many arose to their feet to express their
frustration with their treatment by church members and local
congregations. They were made to feel as if they were sinners! They said
it was all very heart-wrenching. Five of the representatives from the
General Conference sympathized with their trial. All six were confronted
by intensive question and answer periods.
It is an interesting
fact that homosexuals live with a strong sense of guilt and
condemnation. They cannot understand why this should be, and attribute
it to society, cultural mores, and organized religion. The truth is that
the voice of the Holy Spirit speaks to them through their consciences,
convicting them that they are doing wrong and need to repent—or they
will be eternally lost.
Reading in their
literature, one will find continual efforts to excuse and justify their
conduct as “just an alternate lifestyle.” Yet that still, small
voice keeps speaking to them, warning, ever warning.
The fact that there
were leading representatives of the church, who believed practicing
homosexuals could be saved, brought great relief and encouragement to
most of those who attended the week-long session near Payson.
Yet, tragically, it
was a false hope, an unfounded encouragement. It matters not what men
may propound about sodomy; it is still condemned by the Word of God.
Men and women have
since died of AIDS, who might have lived and rejoiced in God’s saving
power. But they were encouraged to remain in their beds of
licentiousness.
The Andrews
University student newspaper later reported on other events at the
Payson meetings:
“Workshop topics for Kampmeeting
included, ‘It’s OK to be Gay,’ ‘Ethics for Gay and SDA,’
‘Relationships,’ and ‘Being Gay and SDA’ . . Also on the agenda
of Kinship’s Kampmeeting was the election and enlargement of the board
of directors from five to sixteen, reflecting the growth of Kinship in
the past year.”—Student Movement, October 15, 1980.
CHURCH ACTIONS
In the fall of 1980,
following the Payson meeting, the six representatives were asked to
report back to the General Conference on what had transpired there.
As reported in the
October 1980 issue of SDA Kinship (Kinship’s monthly
newsletter) and the April 1982 issue of Spectrum (a liberal
quarterly), they told the executive committee that the homosexuals had
made nine requests of the church:
(1) A new analysis
by the Biblical Research Institute of the subject. (2) Balanced articles
in church papers on the subject. (3) Balanced sex education programs in
our schools. (4) Balanced reading lists prepared for all grades of
Adventist education. (5) Balanced guidelines prepared for pastors
working with homosexuals. (6) Preparation of a list of sympathetic
church pastors and teachers, which young people with these tendencies
could go to for counsel and encouragement. (7) The setting up of
telephone hot lines, which young people could call in complete
confidentiality. (8) Recognition of Kinship as an organization, which
members with these tendencies could be directed to for guidance and
help. (9) The appointment of Josephine Benton and Lawrence Geraty as
special chaplains to Kinship. Apparently, of the five, they were the
most comforting.
After vigorous
discussion, the General Conference executive committee voted to approve
the first seven requests, but not the last two.
The reasoning was
that approving the last two might indicate church approval of Kinship.
But, in view of the
fact that Kinship had urgently asked that Benton and Geraty henceforth
be their chaplains, the two were told they could still be Kinship
“chaplains” if they wished, as long as it was agreeable to their
employers. Whether any official approval was ever given, we are not
certain. However, certain later newsletter comments indicate it was
given.
You will notice that
Colin Cook, with his heartfelt appeals to forsake sodomy in the strength
of Christ, was not wanted by Kinship as a chaplain. That is significant.
A different kind of spiritual peace was desired. Men and women were
choosing their own destruction.
Kinship, in its
monthly newsletter, revealed the general tenor of the report, given by
the six to the General Conference executive committee, and noted how it
concluded:
“The report ended with the
following quotation from a letter Mrs. White wrote to G.I. Butler,
president of the General Conference, dated April 21, 1887:
“ ‘I wish that we had much
more of the Spirit of Christ and a great deal less of self and less of
human opinion. If we err, let it be on the side of mercy rather than on
the side of condemnation and harsh dealing.’ ”—SDA Kinship,
October 1980, Vol. 3, No. 4.
We agree: More
Bible truth and less human opinion is needed. More mercy that
warns the sinner to flee from the devil, while there is still
opportunity. It is the worst cruelty to comfort a sinner in his sins.
Over the next few
months and years, a number of notices, alerting our young people to
Kinship (and contacts with gays through it), were published in our
various college student newspapers. Phone numbers and addresses were
included, so the students could contact Kinship and learn how to enjoy
salvation in sin. (Two examples: the November 15, 1980 issue of the
Canadian Union College newspaper, the Aurora, and the October 15,
1980 issue of the Andrews University newspaper, Student Movement.)
Subsequently, a
large part of the September 1981 issue of Ministry magazine was
devoted to “Homosexual Healing.” It featured a 10-page
interview with Colin Cook, by editor Robert Spangler; a 3-page study by
Raoul Dederen, professor of historical theology at the Seminary; and an
editorial by Spangler.
In addition, the
General Conference appropriated a sizeable amount of money to help
establish Quest Learning Center, in Reading, Pennsylvania. That was a
step in a good direction.
Headed by Colin
Cook, the objective of this halfway house was to take in Adventist
homosexuals and help them escape the seductive power of Satan.
Although misunderstood by Kinship, Cook’s intentions were
sincere. Kinship wanted happy fellowship and church homes for
homosexuals preoccupied with their perversions. In contrast, Cook wanted
to get rid of homosexuality.
LATER IN THE 1980s
In the fall of 1981,
a second Kampmeeting was held; this one in northern California. While
the church was not asked to send representatives, five scholars and
pastors met with the Kinship group. (It may have been the same five; but
of this we do not have clarity.) We do know that their studies were new
theology—and greatly cheered the homosexuals with the forgiving love
of God for sinners who loved their sins more than they loved God.
By the spring of
1982, eight regional Kinship groups had been organized in North America.
In addition, a fast-growing group was started in Australia.
Throughout the
1980s, there was sporadic growth. In the early mid-80s, a schism
occurred which nearly wrecked Kinship. But the splinter gradually died
out.
One cheering note to
Kinship members was the fall of Colin Cook later in that decade. He had
been director of the Quest Center, but was overcome by temptation as he
counseled young men who came to Quest for help in escaping sodomy.
Eventually, this
fall came to light and Cook was discharged from Quest. We have heard
nothing about the project in later years, and assume it probably closed
down.
A report at the time
in the liberal journal, Spectrum, was gleeful. Here the one who
said God could help people overcome homosexuality—had been overcome
himself.
Christians sorrow
when someone falls into sin, but the wicked rejoice. Spectrum
rejoiced very, very much. One would think it was homosexuality on their
part which had been reproved by Cook.
In the
January-February 1981 issue
of their monthly sheet, “SDA Kinship,” they predicted that
word had been received that a very favorable article about Kinship and
gays would probably be printed soon in Spectrum.
“It is possible that Spectrum,
the periodical of the Association of Adventist Forums, will be
publishing a series of positive articles on homosexuality in the near
future. It would be good that we all subscribe to this newsworthy
magazine. Beside its possible positive support of our own life-styles,
it is very informative on all crucial views and attitudes of
today.”—SDA Kinship, January-February 1981, Vol. 4, No. 17.
In the April 1982
(Vol. 12, No. 3) issue of Spectrum, two favorable articles
appeared.
What has happened to
Colin Cook in the years since, we do not know. Perhaps he found his way
back to God. We would hope so.
THE KINSHIP LAWSUIT
Then came the
Kinship Lawsuit, which the present writer reported on at length in April
and December 1991.
For a number of
years, Neal C. Wilson, GC president, had been fascinated with the idea
of eliminating independent ministries by throwing trademark lawsuits at
them.
Such an action, of
course, parallels predicted coercion of the government, by
Protestantism, at the time of the National Sunday Law enactment:
“When the leading churches of
the United States . . shall influence the state to enforce their decrees
and to sustain their institutions, then Protestant America will have
formed an image of the Roman hierarchy, and the infliction of civil
penalties upon dissenters will inevitably result.”—Great
Controversy, 445.
The lawyer
supervising those various trademark lawsuits, for the General
Conference, was Vincent Ramik, a Roman Catholic attorney (see Review,
September 17, 1981 for verification; reprinted in several of our earlier
papers). He bragged over the phone, to a lady in southern
Indiana, that he had already “put 35 [independent Adventist
ministries] out of business.”
But when the church,
working through high-priced Ramik and his fleet of local attorneys, took
on an eleven-member church in Hawaii (suit filed April 19, 1987),
they ran into trouble. Max Corbett, a faithful Adventist attorney living
in Houston, came to the rescue of the beleaguered group.
As a result, a
blizzard of legal papers flew back and forth for several years,
rejoicing the hearts of the Honolulu attorneys who reaped hundreds of
thousands of dollars in legal fees from the General Conference. It is
our understanding that the Hawaii suit, alone, cost our world
headquarters over $700,000.
The Hawaii suit
greatly hurt the General Conference financially. Since then, it has had
repeated financial cutbacks and layoffs. But it was the Kinship suit
which brought it down legally. It came about in this way:
The General
Conference was losing favor with the membership, because of those
trademark lawsuits, in which it tried to use the power of the civil
government to fine or imprison anyone taking the name, “Seventh-day
Adventist,” without its permission. So Wilson, who had become
disenchanted with Kinship, got the bright idea of suing it. Surely, a
majority of church members would approve of refusing such a den of
sinners the use of our name!
But leaders at world
headquarters forgot something: Homosexuals have a lot of discretionary
income, and they will, on occasion, come to one another’s aid.
When the suit was
filed, big money came into play to defend Kinship. Homosexual
organizations around the country were willing to chip in; topflight
lawyers were retained. “Gay rights” was the name of the game, and
they were glad to help Adventist gays get theirs.
In addition, there
were enough homosexuals in high places in church work, that they could
work in various ways to compromise the situation. I was personally told
this by a key player in the suit. Every decision made at world
headquarters—was immediately phoned to the attorneys retained by
Kinship.
In the initial
hearing, on February 26-27, 1990, the U.S. District judge, in Los
Angeles (Mariana R. Pfaelzer), noted that some Adventist homosexuals
were treated well by the church, because of their professional standing
and big tithe checks, while others elsewhere were disfellowshipped and
treated shabbily. This differential treatment disturbed her. But she
showed special concern over the possibility that this might not be a
trademark suit, but an attempt to deny free speech—and thus a First
Amendment violation by the church.
After a second
hearing (March 27, 1981), the final judgment, issued in October 1991,
decreed that most anyone had a right to call himself a “Seventh-day
Adventist.” (See our various trademark tractbooks; and especially
note “Kinship Court Trial—Part 1-2 [WM–335-336] and “Kinship
Case Decision” [WM–371].)
Although the judge
specifically ruled that the term, “Seventh-day Adventist Church,”
was not included in the ruling, yet church leaders quietly
recognized that their doom would be sealed if they tried to start
anymore trademark lawsuits. The next court case would probably extend
Judge Pfaelzer’s decision to the “Seventh-day Adventist
Church.”
And no more were
begun.
So never say the
homosexuals did nothing to help historic believers. In the providence of
God, in this one instance, the outcome of their battle with leadership
greatly helped the rest of us.
The number of paid
memberships in Kinship has varied over the years from 200 to 900. The
current membership is at the lower end (about 400). We predict that (due
to a combination of the comforting new theology, which encourages
deviant sex and AIDS, which destroys those practicing it) that
membership will keep dropping. Homosexuals are dying off!
In addition to those
on the membership rolls, there have been 2,000 to 3,000 others who have,
over the years, contacted Kinship, attended meetings, or donated money.
From
1982 to 1988, Robert Bouchard, an attorney
in New York City, was president of Kinship. Another past president was
Michael McLaughlin. Vern Schlenker, Jr., was elected president during
the Payson gathering, replacing Ben Pickell, Jr. The current president
[1995] is Darin Olson.
Two other
developments at the Payson Kampmeeting was the enlargement of the
Kinship board of directors, from 2 to 17, and the appointment of Ronald
Lawson of New York, as the special liaison to the denomination’s
administrators. He must have done his job well; for, to this day, he
still holds that position in Kinship. He could tell some interesting
stories.
THE OREGON KAMPMEETING
Yearly Kinship
Kampmeetings and frequent weekend gatherings continue to be held. The
most recent annual meeting was held last August in a location in the
Columbia Gorge, east of Portland, Oregon. We are told that the primary
topic of discussion at such gatherings is no longer, as at Payson in
1980, how to ignore the voice of conscience.
Now it is how to
solve the AIDS problem! Life for practicing homosexuals has greatly
changed since 1980!
All about them,
friends and “lovers” are dying.
How to avoid AIDS?
What to do when you get it? How can you help friends who have it? Where
do you go to find sympathetic AIDS specialists? How can we get more
government money when we have full-blown AIDS? What is the best way to
arrange burial services?
Pleasant topics,
these. But always they drift back to a special question: How can I have
sex without get AIDS?
Far better to
discuss how to stop having illicit sex! But Colin Cook’s pleadings
were not for them. And now they are dying.
The first Friday
night at the Columbia Gorge meeting, an emotional memorial service was
held for “friends and lovers” who have already died of AIDS. It was
mentioned that 56 have already died, two within the previous few weeks.
Each year, the number increases.
Ron Lawson,
Kinship’s church liaison, stated that AIDS is the overwhelming concern
of every homosexual group—everywhere.
Those poor folk need
to be led to Christ, but Kinship stands as a barrier. It steadfastly
maintains that homosexuality is an inbuilt factor (genetics, you know)
which cannot be changed, and that there is no such thing as guilt, only
cultural inhibitions.
With such an
outlook, their “kinfolk” are not inclined to want to stop doing the
vile things which result in AIDS.
CONTINUE PART 2
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