Gay Agenda

# 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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