Church Manual

2.Safeguards and Controls. Experience has demonstrated the necessity of establishing adequate safeguards and controls in church activity. Implementation includes the following:

a.Obtaining and using acceptable equipment and facilities with all appropriate safety precautions.

b.Planning for the transportation of church groups under the guidance and direction of responsible adults.

c.Respecting the Sabbath by refraining from travel related to secular activities and, so far as possible, religious activities.

d.Securing sufficient insurance protection for participants and equipment including transportation.

e.Safeguarding the health and safety of touring groups by refraining, as far as possible, from night-time travel, irregular meals, and poor housing arrangements.

ORGANIZED PHYSICAL AND RECREATIONAL ACTIVITIES

1.Objectives of Physical Activities

a.To improve the physical development and the body function of the participant.

b.To develop the individual’s neuromuscular control in the fundamental movements, overall body mechanics, and basic skill in activities which harmonize with the principles outlined in this statement.

c.To eliminate defects that can be corrected and improve the general physical condition of the person insofar as these may be influenced by a properly designed exercise program.

d.To achieve mental and intellectual development by the use of strategy, decision under pressure, and organization of thought necessary to function successfully.

e.To develop the character to include self-discipline, self-reliance, emotional control, respect for the rights of others, and moral and ethical conduct based on Christian ideals.

f.To provide proper physical experiences and recognition of achievement that will contribute to self-discovery, emotional stability, and cooperative social relationships.

g.To develop the spiritual qualities and social traits that make up a good citizen with Christian morals and ethics to guide in human relationships.

h.To develop recreational skills that have a beneficial function as activities for leisure time throughout life.

i.To develop safety and self-defense skills that will increase the capacity for protecting oneself and assisting others in daily activities and in emergencies. Training in the martial arts and physical activities which emphasize aggressiveness and competitiveness are to be avoided.

j.To develop an awareness of the aesthetic values inherent in physical and recreational activities.

k.To promote a love for nature and the out-of-doors and a realization of the contributions one can make toward living a happier, more abundant life.

l.To aid in the development of a philosophy of life that includes proper attitudes and practices in regard to the care of one’s body. This balanced approach to physical, mental, spiritual, and social development has been and may be promoted through such activities as the following:

i.Outdoor recreation and nature activities such as swimming, cycling, horsemanship, skiing, canoeing, gymnastics, gardening, hiking, camping, rock collecting, scuba diving, spelunking, and other recreations.

ii.Avocations such as ceramics, rock-cutting, auto mechanics, agriculture, woodwork, leather craft, sculpture, and photography.

iii.Formally organized and properly directed intramural programs involving participation of all team members desiring to take part.

INTRAMURAL AND RECREATIONAL ACTIVITIES

Intramural means “within walls,” and such activities are confined to and among individuals of each specific church, school, or institution. When properly conducted, they will develop character, physical fitness, and wholesome group interaction. To ensure the wholesome benefits that may be derived from an organized program of intramural and recreational activities, the following objectives are recommended:

1.A committee of representative leaders and participants should be established to plan and control organized recreational activities in any church, school, or institution.

2.Directors of physical activities should be aware of the participants’ need for a balanced program which should include recreation from sources other than organized sports.

3.Appropriate classification of participants should be established on such factors as physical size, age, and skills, and provision should be made to include all who wish to participate.

4.Care should be taken to provide adequate equipment and facilities in the interest of health and safety.

5.Participant and spectator orientation to the philosophy and objectives stated in this statement should be requisite to organized physical activities.

6.Excesses in team and crowd reaction should be avoided and qualified officials should be in charge to ensure a wholesome spirit of participation.

7.Team participants should be rotated periodically to de-emphasize rivalry.

INTERSCHOOL SPORTS

The Seventh-day Adventist Church is opposed to interschool league play (commonly known as varsity athletics) in its educational system. The major rationale for this is:

1.The inherent hazards of competitive rivalry have the potential to be exaggerated in interorganizational events; and

2.The commitments of time, personnel, and finances are usually disproportionate to the number of individuals able to participate.

CONCLUSIONS

1.Christians should function with the highest motives in their quest for athletic excellence.

2.Occasional friendship games or matches involving institutions at joint social gatherings are not classified as intermural or interschool athletics.

3.All people have talents–some more, some less. God expects faithfulness in service regardless of talents or pay (Matt. 20:1-16). Even though talents are distributed differently, God expects individuals to develop what they have to the best of their ability; and they will be given responsibility according to their faithfulness. The Scriptures remind us, “Whatever you are doing, put your whole heart into it, as if you were doing it for the Lord and not for men, knowing that there is a Master who will give you your heritage as a reward for your service” (Col. 3:23, NEB).

* It is recognized that in many educational systems, promotion from one level of education to another is based on scoring high marks in competitive examinations. Admission to professional and graduate schools, necessary in preparation for certain vocations, is granted to those who excel above their peers in such examinations or by the achievement of high grades in classes. Also success in many crowded vocations can be achieved only by performing at a higher level than others. Since some aspects of competition are inherent to modern life, the genuine Christian will minimize these as much as possible. It is hoped that the guidelines herein stated will be helpful in eradicating the selfish rivalry or unwholesome competition which is detrimental to the development of Christian character.

This statement was approved and voted by the General Conference of Seventh-day Adventists Executive Committee at the Annual Council session in Nairobi, Kenya, October 7, 1988.

2. BIRTH CONTROL

Scientific technologies today permit greater control of human fertility and reproduction than was formerly possible. These technologies make possible sexual intercourse with the expectation of pregnancy and childbirth greatly reduced. Christian married couples have a potential for fertility control that has created many questions with wide-ranging religious, medical, social, and political implications. Opportunities and benefits exist as a result of the new capabilities, as do challenges and drawbacks. A number of moral issues must be considered. Christians who ultimately must make their own personal choices on these issues must be informed in order to make sound decisions based on biblical principles.

Among the issues to be considered is the question of the appropriateness of human intervention in the natural biological processes of human reproduction. If any intervention is appropriate, then additional questions regarding what, when, and how must be addressed. Other related concerns include:

•likelihood of increased sexual immorality which the availability and use of birth control methods may promote;

•gender dominance issues related to the sexual privileges and prerogatives of both women and men;

•social issues, including the right of a society to encroach upon personal freedom in the interest of the society at large and the burden of economic and educational support for the disadvantaged; and

•stewardship issues related to population growth and the use of natural resources.

Astatement of moral considerations regarding birth control must be set in the broader context of biblical teachings about sexuality, marriage, parenthood, and the value of children—and an understanding of the interconnectedness between these issues. With an awareness of the diversity of opinion within the Church, the following biblically based principles are set forth to educate and to guide in decision making.

1.Responsible stewardship. God created human beings in His own image, male and female, with capacities to think and to make decisions (Is. 1:18; Josh. 24:15; Deut. 30:15-20). God gave human beings dominion over the earth (Gen. 1:26, 28). This dominion requires overseeing and caring for nature. Christian stewardship also requires taking responsibility for human procreation. Sexuality, as one of the aspects of human nature over which the individual has stewardship, is to be expressed in harmony with God’s will (Exod. 20:14; Gen. 39:9; Lev. 20:10-21; 1 Cor. 6:12-20).

2.Procreative purpose. The perpetuation of the human family is one of God’s purposes for human sexuality (Gen. 1:28). Though it may be inferred that marriages are generally intended to yield offspring, Scripture never presents procreation as an obligation of every couple in order to please God. However, divine revelation places a high value on children and expresses the joy to be found in parenting (Matt. 19:14; Ps. 127:3). Bearing and rearing children help parents to understand God and to develop compassion, caring, humility, and unselfishness (Ps. 103:13; Luke 11:13).

3.Unifying purpose. Sexuality serves a unifying purpose in marriage that is God-ordained and distinguishable from the procreative purpose (Gen. 2:24). Sexuality in marriage is intended to include joy, pleasure, and delight (Eccl. 9:9; Prov. 5:18, 19; Song 4:16-5:1). God intends that couples may have ongoing sexual communion apart from procreation (1 Cor. 7:3-5), a communion that forges strong bonds and protects a marriage partner from an inappropriate relationship with someone other than his or her spouse (Prov. 5:15-20; Song 8:6, 7). In God’s design, sexual intimacy is not only for the purpose of conception. Scripture does not prohibit married couples from enjoying the delights of conjugal relations while taking measures to prevent pregnancy.

4.Freedom to choose. In creation—and again through the redemption of Christ—God has given human beings freedom of choice, and He asks them to use their freedom responsibly (Gal. 5:1, 13). In the divine plan, husband and wife constitute a distinct family unit, having both the freedom and the responsibility to share in making determinations about their family (Gen. 2:24). Married partners should be considerate of each other in making decisions about birth control, being willing to consider the needs of the other as well as one’s own (Phil. 2:4). For those who choose to bear children, the procreative choice is not without limits. Several factors must inform their choice, including the ability to provide for the needs of children (1 Tim. 5:8); the physical, emotional, and spiritual health of the mother and other care givers (3 John 2; 1 Cor. 6:19; Phil. 2:4; Eph. 5:25); the social and political circumstances into which children will be born (Matt. 24:19); and the quality of life and the global resources available. We are stewards of God’s creation and therefore must look beyond our own happiness and desires to consider the needs of others (Phil. 2:4).

5.Appropriate methods of birth control. Moral decision making about the choice and use of the various birth control agents must stem from an understanding of their probable effects on physical and emotional health, the manner in which the various agents operate, and the financial expenditure involved. A variety of methods of birth control—including barrier methods, spermicides, and sterilization—prevent conception and are morally acceptable. Some other birth-control methods may prevent the release of the egg (ovulation), may prevent the union of egg and sperm (fertilization), or may prevent attachment of the already fertilized egg (implantation). Because of uncertainty about how they will function in any given instance, they may be morally suspect for people who believe that protectable human life begins at fertilization. However, since the majority of fertilized ova naturally fail to implant or are lost after implantation, even when birth control methods are not being used, hormonal methods of birth control and IUDs, which represent a similar process, may be viewed as morally acceptable. Abortion, the intentional termination of an established pregnancy, is not morally acceptable for purposes of birth control.

6.Misuse of birth control. Though the increased ability to manage fertility and protect against sexually transmitted disease may be useful to many married couples, birth control can be misused. For example, those who would engage in premarital and extramarital sexual relations may more readily indulge in such behaviors because of the availability of birth control methods. The use of such methods to protect sex outside of marriage may reduce the risks of sexually transmitted diseases and/or pregnancy. Sex outside of marriage, however, is both harmful and immoral, whether or not these risks have been diminished.

7.A redemptive approach. The availability of birth-control methods makes education about sexuality and morality even more imperative. Less effort should be put forth in condemnation and more in education and redemptive approaches that seek to allow each individual to be persuaded by the deep movings of the Holy Spirit.

8.Some current examples of these methods include intrauterine devices (IUDs), hormone pills (including the “morning-after pill”), injections, or implants. Questions about these methods should be referred to a medical professional.

This statement was voted during the Annual Council of the General Conference Executive Committee on Wednesday, September 29, 1999 in Silver Spring, Maryland.

RECOMMENDATIONS: USE OF MIFEPRISTONE (RU486)

1.In the treatment of medical conditions, such as cancer, for which RU486 may provide effective therapy, the drug should be used in keeping with relevant laws and established medical science.

2.RU486 is also used for contraception. When the effect of the drug is to prevent fertilization, its use is ethically permissible. Like other oral contraceptives, however, RU486 may sometimes prevent implantation of a fertilized ovum. This is ethically problematic to those who consider this effect to be abortion.

3.When RU486 is used in legally permissible and medically appropriate ways for the purpose of causing abortion, the previously adopted Seventh-day Adventist Guidelines on Abortion should guide the practice.

This recommendation was voted by the Christian View of Human Life Committee at Pine Springs Ranch, California, April 10-12, 1994, and was voted by the General Conference of Seventh-day Adventists Administrative Committee (ADCOM), Silver Spring, Maryland, July 26, 1994.

3. CALL FOR PEACE

We are living in an increasingly unstable and dangerous world. Recent events have resulted in a heightened sense of vulnerability and personal or corporate fear of violence. Throughout the world, countless millions are haunted by war and apprehension and are oppressed by hate and intimidation.

TOTAL WAR

Humanity has, since the middle of the last century, been living in an age of total war. Total war implies the theoretical possibility that, except for the providence of God, earth's inhabitants could wipe out their entire civilization. Nuclear weapons and biochemical arms of mass destruction are aimed at centers of population. Whole nations and societies are mobilized or targeted for war, and when such war erupts it is carried on with the greatest violence and destruction. The justification of war has become more complex, even though advances in technology make possible greater precision in destroying targets with a minimum of civilian casualties.

A NEW DIMENSION

While both the United Nations and various religious bodies have proclaimed the first decade of the 21st century as a decade for the promotion of peace and security in the place of violence in its various forms, a new and insidious dimension of violence has emerged: organized international terrorism. Terrorism itself is not new, but worldwide terrorist networks are. Another new factor is the appeal to so-called divine mandates as the rationale for terrorist activity under the guise of culture war, or even “religious” war.

The rise of international terrorism makes it clear that it is not only a nation or state that makes war, but human beings in various combinations. As one of the leading founders of the Seventh-day Adventist Church pointed out a century ago, “The inhumanity of man toward man is our greatest sin.”¹ Indeed, human nature is prone to violence. From a Christian perspective, all this inhumanity is really part of a cosmic war, the great controversy between good and evil.

TERRORISM EXPLOITS THE CONCEPT OF GOD

Terrorists, in particular those having motivations based on religion, claim that their cause is absolute and that taking lives indiscriminately is fully justified. While they claim to be representing the justice of God, they wholly fail to represent the great love of God.

Furthermore, such international terrorism is totally at odds with the concept of religious liberty. The former is based on political and/or religious extremism and fundamentalistic fanaticism which arrogate the right to impose a certain religious conviction or worldview and to destroy those who oppose their convictions. Imposing one's religious views on other people, by means of inquisition and terror, involves an endeavor to exploit and manipulate God by turning Him into an idol of evil and violence. The result is a disregard for the dignity of human beings created in the image of God.

While it is inevitable that nations and people will try to defend themselves by responding in a military way to violence and terror-which sometimes results in short-term success-lasting answers to deep problems of division in society cannot be achieved by using violent means.

THE PILLARS OF PEACE

From both a Christian and practical perspective, any lasting peace involves at least four ingredients: dialogue, justice, forgiveness, and reconciliation.

•Dialogue. There needs to be dialogue and discussion in place of diatribe and the cry for war. Lasting peace does not result from violent means, but is achieved by negotiation, dialogue, and, inevitably, political compromise. In the long run, reasoned discourse has superior authority over military force. In particular, Christians should always be ready to “reason together,” as the Bible says.

•Justice. Unfortunately, the world is rampant with injustice and a fallout of injustice is strife. Justice and peace join hands, as do injustice and war. Poverty and exploitation breed discontent and hopelessness, which lead to desperation and violence.

On the other hand, “God's word sanctions no policy that will enrich one class by the oppression and suffering of another.”²

Justice requires respect for human rights, in particular religious liberty which deals with the profoundest human aspirations and undergirds all human rights. Justice requires nondiscrimination, respect for human dignity and equality, and a more equitable distribution of the necessities of life. Economic and social policies will either produce peace or discontent. Seventh-day Adventist concern for social justice is expressed through the support and promotion of religious liberty, and through organizations and departments of the Church which work to relieve poverty and conditions of marginalization. Such efforts on the part of the Church can, over time, reduce resentment and terrorism.

•Forgiveness. Forgiveness is usually thought of as necessary to heal broken interpersonal relationships. It is highlighted in the prayer Jesus asked His followers to pray (Matt. 6:12). However, we must not overlook the corporate, societal, and even international dimensions. If there is to be peace, it is vital to drop the burdens of the past, to move beyond well-worn battle grounds, and to work toward reconciliation. At a minimum, this requires overlooking past injustices and violence; and, at its best, it involves forgiveness which absorbs the pain without retaliating.

Because of sinful human nature and the resulting violence, some form of forgiveness is necessary in order to break the vicious cycle of resentment, hate, and revenge on all levels. Forgiveness goes against the grain of human nature. It is natural for human beings to deal in terms of revenge and the return of evil for evil.

There is, therefore, first of all the need to foster a culture of forgiveness in the Church. As Christians and church leaders, it is our duty to help individuals and nations to liberate themselves from the shackles of past violence and refuse to reenact year after year, and even generation after generation, the hatred and violence generated by past experiences.

•Reconciliation. Forgiveness provides a foundation for reconciliation and the accompanying restoration of relationships that have become estranged and hostile. Reconciliation is the only way to success on the road to cooperation, harmony, and peace.

We call upon Christian churches and leaders to exercise a ministry of reconciliation and act as ambassadors of goodwill, openness, and forgiveness. (See 2 Cor. 5:17-19.) This will always be a difficult, sensitive task. While trying to avoid the many political pitfalls along the way, we must nevertheless proclaim liberty in the land-liberty from persecution, discrimination, abject poverty, and other forms of injustice. It is a Christian responsibility to endeavor to provide protection for those who are in danger of being violated, exploited, and terrorized.

SUPPORT OF QUALITY OF LIFE

Silent efforts of religious bodies and individuals behind the scenes are invaluable. But this is not enough: “We are not just creatures of a spiritual environment. We are actively interested in everything that shapes the way we live and we are concerned about the well-being of our planet.” The Christian ministry of reconciliation will and must “contribute to the restoration of human dignity, equality, and unity through the grace of God in which human beings see each other as members of the family of God.”³

Churches should not only be known for spiritual contributions-though these are foundational-but also for their support of quality of life, and in this connection peacemaking is essential. We need to repent from expressions or deeds of violence that Christians and churches, throughout history and even more recently, have either been involved in as actors, have tolerated, or have tried to justify. We appeal to Christians and people of good will all around the world to take an active role in making and sustaining peace, thus being part of the solution rather than part of the problem.

PEACEMAKERS

The Seventh-day Adventist Church wishes to stand for the uncoercive harmony of God's coming kingdom. This requires bridge-building to promote reconciliation between the various sides in a conflict. In the words of the prophet Isaiah, “You will be called the repairer of the breach, the restorer of the streets in which to dwell” (Is. 58:12). Jesus Christ, the Prince of Peace, wants His followers to be peacemakers in society and hence calls them blessed (Matt. 5:9).

CULTURE OF PEACE THROUGH EDUCATION

The Seventh-day Adventist Church operates what may be the second largest worldwide parochial school system. Each of its more than 6,000 schools, colleges, and universities is being asked to set aside one week each school year to emphasize and highlight, through various programs, respect, cultural awareness, nonviolence, peacemaking, conflict resolution, and reconciliation as a way of making a specifically “Adventist” contribution to a culture of social harmony and peace. With this in mind, the Church's Education Department is preparing curricula and other materials to help in implementing this peace program.

The education of the church member in the pew, for nonviolence, peace, and reconciliation, needs to be an ongoing process. Pastors are being asked to use their pulpits to proclaim the gospel of peace, forgiveness, and reconciliation which dissolves barriers created by race, ethnicity, nationality, gender, and religion, and promotes peaceful human relations between individuals, groups, and nations.

THE CHRISTIAN HOPE

While peacemaking may seem to be a forbidding task, there is the promise and possibility of transformation through renewal. All violence and terrorism are really one aspect of the ongoing controversy, in theological terms, between Christ and Satan. The Christian has hope because of the assurance that evil-the mystery of iniquity-will run its course and be conquered by the Prince of Peace and the world will be made new. This is our hope.

The Old Testament, despite the record of wars and violence, looks forward to the new creation and promises, like the New Testament, the end of the vicious cycle of war and terror, when arms will disappear and become agricultural implements, and peace and knowledge of God and His love will cover the whole world like the waters cover the oceans. (See Is. 2:4, 11:9.)

In the meantime, we need, in all relationships, to follow the golden rule, which asks us to do unto others as we would wish them to do unto us (see Matt. 7:12), and not only love God, but love as God loves. (See 1 John 3:14, 15; 4:11, 20, 21.)

¹ Ellen G. White, Ministry of Healing, p. 163.

² Ibid, p. 187.

³ Quote from Pastor Jan Paulsen, President of the General Conference of Seventh-day Adventists.

This statement was voted during the Spring Meeting of the General Conference Executive Committee on April 18, 2002 in Silver Spring, Maryland.

4. CARING FOR THE ENVIRONMENT

The world in which we live is a gift of love from the Creator God, from “Him who made the heavens, the earth, the sea, and the springs of water” (Rev. 14:7; 11:17, 18). Within this creation He placed humans, set intentionally in relationship with Himself, other persons, and the surrounding world. Therefore, as Seventh-day Adventists, we hold its preservation and nurture to be intimately related to our service to Him.

God set aside the seventh-day Sabbath as a memorial and perpetual reminder of His creative act and establishment of the world. In resting on that day, Seventh-day Adventists reinforce the special sense of relationship with the Creator and His creation. Sabbath observance underscores the importance of our integration with the total environment.

The human decision to disobey God broke the original order of creation, resulting in a disharmony alien to His purposes. Thus our air and waters are polluted, forests and wildlife plundered, and natural resources exploited. Because we recognize humans as part of God's creation, our concern for the environment extends to personal health and lifestyle. We advocate a wholesome manner of living and reject the use of substances such as tobacco, alcohol, and other drugs that harm the body and consume earth's resources; and we promote a simple vegetarian diet.

Seventh-day Adventists are committed to respectful, cooperative relationships among all persons, recognizing our common origin and realizing our human dignity as a gift from the Creator. Since human poverty and environmental degradation are interrelated, we pledge ourselves to improve the quality of life for all people. Our goal is a sustainable development of resources while meeting human needs.

Genuine progress toward caring for our natural environment rests upon both personal and cooperative effort. We accept the challenge to work toward restoring God's overall design. Moved by faith in God, we commit ourselves to promote the healing that rises at both personal and environmental levels from integrated lives dedicated to serve God and humanity.

In this commitment we confirm our stewardship of God's creation and believe that total restoration will be complete only when God makes all things new.

This statement was approved and voted by the General Conference of Seventh-day Adventists Executive Committee at the Annual Council session in Silver Spring, Maryland, October 12, 1992.

5. COMMITMENT TO HEALTH AND HEALING

The Seventh-day Adventist Church affirms the commitment and objectives of its Health Ministry aiming to achieve the well being of its members and the communities it serves, and improving global health.*

The General Conference of Seventh-day Adventists reiterates its commitment to the principles of human dignity and equity, social justice, freedom, self-determination, access to clean food and water, and non-discriminatory universal access to available health care. Through its ministry of preaching, teaching, healing, and discipling the Church seeks to represent the mission of Jesus Christ in such a way as to be:

•Regarded globally as teaching a wholistic model of evidence based healthful living in primary health care.

•Seen at all times as a trusted, transparent ally of organizations with compatible goals and vision, in alleviating suffering and addressing basic health and well-being.

•Recognized for the unconditional scope of its embrace of all persons seeking this basic health and well-being.

•Involved not only administratively but also functionally at every level including each congregation and church member in this ministry of health and healing.

* This statement follows the deliberations and recommendations of the Global Conference on Health and Lifestyle held in Geneva, July 2009, in collaboration with the World Health Organization, and calls for cooperation with similar credible bodies aiming to improve global health.

This document was voted by the General Conference of Seventh-day Adventists Executive Committee at the Annual Council Session in Silver Spring, Maryland on October 14, 2009.

6. CONFIDENCE IN THE SPIRIT OF PROPHECY

We, the delegates assembled in Utrecht for the fifty-sixth session of the General Conference of Seventh-day Adventists, express praise and thanksgiving to God for His gracious gift of the Spirit of Prophecy.

In Revelation 12, John the Revelator identifies the church in the last days as the “remnant … which keep the commandments of God, and have the testimony of Jesus Christ” (verse 17). We believe that in this brief prophetic picture the Revelator is describing the Seventh-day Adventist Church, which not only keeps “the commandments of God” but has “the testimony of Jesus Christ,” which is “the spirit of prophecy” (Rev. 19:10).

In the life and ministry of Ellen G White (1827-1915), we see God's promise fulfilled to provide the remnant church with the “spirit of prophecy.” Although Ellen G White did not claim the title “prophet,” we believe she did the work of a prophet, and more. She said: “My commission embraces the work of a prophet, but it does not end there” (Selected Messages, Book One, p. 36); “If others call me by that name [prophetess], I have no controversy with them” (ibid., p 34); “My work includes much more than this name signifies. I regard myself as a messenger, entrusted by the Lord with messages for His people” (ibid., p 36).

Ellen G White›s chief burden was to direct attention to the Holy Scriptures. She wrote: “Little heed is given to the Bible, and the Lord has given a lesser light to lead men and women to the greater light” (Review and Herald, January 20, 1903). She believed that although her writings are a “lesser light,” they are light, and that the source of this light is God.

As Seventh-day Adventists, we believe that “in His Word God has committed to men the knowledge necessary for salvation. The Holy Scriptures are to be accepted as an authoritative, infallible revelation of His will. They are the standard of character, the revealer of doctrines, and the test of experience” (The Great Controversy, p. 7). We consider the biblical canon closed. However, we also believe, as did Ellen G White's contemporaries, that her writings carry divine authority, both for godly living and for doctrine. Therefore, we recommend:

1.That as a church we seek the power of the Holy Spirit to apply to our lives more fully the inspired counsel contained in the writings of Ellen G White, and

2.That we make increased efforts to publish and circulate these writings throughout the world.

This statement was approved and voted by the General Conference session in Utrecht, the Netherlands, June 30, 1995.

7. CREATION: THE BIBLE'S WORLDVIEW*

The Seventh-day Adventist Church affirms its belief in the biblical account of creation in contrast to an evolutionary explanation for the origin of living organisms and the relationship of humans to other life forms. Seventh-day Adventists note with great interest the increasing discussion of intelligent design in nature and the evidence that supports this view. In the light of considerable public interest in this topic the Church takes this opportunity to express its confidence in the biblical record.

Seventh-day Adventists believe that God is the Creator of all life and that the Bible reveals a reliable account of His creative activity. Further, we believe that the biblical events recorded in Genesis 1-11, including the special creation of human beings, are historical and recent, that the seven days of creation were literal 24 hour days forming a literal week, and that the Flood was global in nature.

Belief in creation is foundational for Seventh-day Adventist understanding concerning much more than the question of origins. The purposes and mission of God described in the Bible, human responsibility for stewardship of the environment, the institution of marriage and the sacred meaning of the Sabbath all find their meaning in the doctrine of creation.

Seventh-day Adventists recognize that the biblical record of creation does not answer all questions that can be asked concerning origins. Our comprehension of such mysteries is limited. We anticipate that continued study of both the Bible and nature will deepen our understanding of God's power and strengthen our faith in His Word and the creation account it contains.

*This statement is supported by numerous Bible passages including: Psalm 19:1; Colossians 1:16-17; Genesis 1-11; Psalm 139:14; Exodus 20:8-11; Mark 2:27; Romans 8:20, 21.

This statement was approved and voted by the Executive Committee of the General Conference of Seventh-day Adventists on June 23, 2010, and released at the General Conference Session in Atlanta, Georgia, June 24-July 3, 2010.

8. CHEMICAL USE, ABUSE, AND DEPENDENCY

The Seventh-day Adventist Church, officially organized in 1863, early in its history addressed the use of beverage alcohol and tobacco. The Church condemned the use of both as destructive to life, family, and spirituality. She adopted, in practice, a definition of temperance which urged “total abstinence from that which is injurious, and the careful and judicious use of that which is good.”

The position of the Church with respect to the use of alcohol and tobacco has not changed. In recent decades the Church has actively promoted anti-alcohol and anti-drug education within the Church, and united with other agencies to educate the wider community in the prevention of alcoholism and drug dependency. The Church created a “Stop-smoking Program” in the early 1960's which has had a worldwide outreach and helped tens of thousands of smokers to quit. Originally known as the “Five-Day Plan” to stop smoking, it may well be the most successful of all cessation programs.

The creation of hundreds of new drugs in laboratories, and the rediscovery and popularization of age-old natural chemicals, such as marijuana and cocaine, have now gravely complicated a once comparatively simple problem and pose an ever-increasing challenge to both the Church and society. In a society which tolerates and even promotes drug use, addiction is a growing menace.

Redoubling its efforts in the field of the prevention of dependency, the Church is developing new curricula for its schools and support programs to assist youth to remain abstinent.

The Church is also seeking to be an influential voice in calling the attention of the media, public officials, and legislators to the damage society is suffering through continued promotion and distribution of alcohol and tobacco.

The church continues to believe that Paul's instruction in 1 Corinthians 6:19,20 is applicable today, that “Our bodies are the Temple of the Holy Ghost” and we “should glorify God” in our bodies. We belong to God, we are witnesses to His Grace. We must endeavor to be at our best, physically and mentally, in order that we may enjoy His fellowship and glorify His name.

This public statement was released by the General Conference president, Neal C. Wilson, after consultation with the 16 world vice presidents of the Seventh-day Adventist Church, on July 5, 1990, at the General Conference session in Indianapolis, Indiana.

9. CHILD SEXUAL ABUSE*

Child sexual abuse occurs when a person older or stronger than the child uses his or her power, authority, or position of trust to involve a child in sexual behavior or activity. Incest, a specific form of child sexual abuse, is defined as any sexual activity between a child and a parent, a sibling, an extended family member, or a step/surrogate parent.

Sexual abusers may be men or women and may be of any age, nationality, or socio-economic background. They are often men who are married with children, have respectable jobs, and may be regular churchgoers. It is common for offenders to strongly deny their abusive behavior, to refuse to see their actions as a problem, and to rationalize their behavior or place blame on something or someone else. While it is true that many abusers exhibit deeply rooted insecurities and low self-esteem, these problems should never be accepted as an excuse for sexually abusing a child. Most authorities agree that the real issue in child sexual abuse is more related to a desire for power and control than for sex.

When God created the human family, He began with a marriage between a man and a woman based on mutual love and trust. This relationship is still designed to provide the foundation for a stable, happy family in which the dignity, worth, and integrity of each family member is protected and upheld. Every child, whether male or female, is to be affirmed as a gift from God. Parents are given the privilege and responsibility of providing nurture, protection, and physical care for the children entrusted to them by God. Children should be able to honor, respect, and trust their parents and other family members without the risk of abuse.

The Bible condemns child sexual abuse in the strongest possible terms. It sees any attempt to confuse, blur, or denigrate personal, generational, or gender boundaries through sexually abusive behavior as an act of betrayal and a gross violation of personhood. It openly condemns abuses of power, authority, and responsibility because these strike at the very heart of the victims’ deepest feelings about themselves, others, and God, and shatter their capacity to love and trust. Jesus used strong language to condemn the actions of anyone who, through word or deed, causes a child to stumble.

The Adventist Christian community is not immune from child sexual abuse. We believe that the tenets of the Seventh-day Adventist faith require us to be actively involved in its prevention. We are also committed to spiritually assisting abused and abusive individuals and their families in their healing and recovery process, and to holding church professionals and church lay leaders accountable for maintaining their personal behavior as is appropriate for persons in positions of spiritual leadership and trust.

As a Church we believe our faith calls us to:

1.Uphold the principles of Christ for family relationships in which the self-respect, dignity, and purity of children are recognized as divinely mandated rights.

2.Provide an atmosphere where children who have been abused can feel safe when reporting sexual abuse and can feel that someone will listen to them.

3.Become thoroughly informed about sexual abuse and its impact upon our own church community.

4.Help ministers and lay leaders to recognize the warning signs of child sexual abuse and know how to respond appropriately when abuse is suspected or a child reports being sexually abused.

5.Establish referral relationships with professional counselors and local sexual assault agencies who can, with their professional skills, assist abuse victims and their families.

6.Create guidelines/policies at the appropriate levels to assist church leaders in:

a.Endeavoring to treat with fairness persons accused of sexually abusing children,

b.Holding abusers accountable for their actions and administering appropriate discipline.

7.Support the education and enrichment of families and family members by:

a.Dispelling commonly held religious and cultural beliefs which may be used to justify or cover up child sexual abuse.

b.Building a healthy sense of personal worth in each child which enables him or her to respect self and others.

c.Fostering Christlike relationships between males and females in the home and in the church.

8.Provide caring support and a faith-based redemptive ministry within the church community for abuse survivors and abusers while enabling them to access the available network of professional resources in the community.

9.Encourage the training of more family professionals to facilitate the healing and recovery process of abuse victims and perpetrators.

*The above statement is informed by principles expressed in the following scriptural passages: Gen. 1:26-28; 2:18-25; Lev. 18:20; 2 Sam. 13:1-22; Matt. 18:6-9; 1 Cor. 5:1-5; Eph. 6:1-4; Col. 3:18-21; 1 Tim. 5:5-8.

This statement was voted during the Spring Meeting of the General Conference Executive Committee on Tuesday, April 1, 1997, in Loma Linda, California.

10. DRUGS

The Seventh-day Adventist Church urges every individual and every nation to cooperate in stamping out the worldwide drug epidemic that undermines the social structure of nations and on the individual level often kills its victims or leads them into lives of crime.

Seventh-day Adventists believe the Bible teaches that each human body is a “temple of the living God,” which should be cared for intelligently (2 Cor. 6:15-17).

The church's Bible-based Fundamental Belief No. 22 states, “Along with adequate exercise and rest, we are to adopt the most healthful diet possible… . Since alcoholic beverages, tobacco, and the irresponsible use of drugs and narcotics are harmful to our bodies, we are to abstain from them… . Instead, we are to engage in whatever brings our thoughts and bodies into the discipline of Christ, who desires our wholesomeness, joy, and goodness.”

For vibrant living, Seventh-day Adventists urge everyone to follow a lifestyle that avoids tobacco products, alcoholic beverages, and the misuse of drugs.

This public statement was released by the General Conference president, Neal C. Wilson, after consultation with the 16 world vice presidents of the Seventh-day Adventist Church, June 1985, at the General Conference session in New Orleans, Louisiana.

11. ENDING VIOLENCE AGAINST WOMEN AND GIRLS*

We, the members of the Seventh-day Adventist Church, speak up and join with others to bring an end to violence against women and girls. Global statistics indicate that in all societies women and girls are more frequently the victims of violence. Actions or threats likely to result in physical, sexual, or psychological harm or suffering are incompatible with biblical ethics and Christian morality. Such actions include, but are not limited to, family violence, rape, Female Genital Mutilation (FGM), honor killings, and dowry murders. Manipulation, denial of personal liberty, and coercion are also acts of abuse and violence. To such behaviors the Seventh-day Adventist Church says, “Let's end it now!”

Seventh-day Adventists recognize that creation in God's image bestows dignity and worth on every individual. The measure of that worth is seen in the sacrificial death of Jesus Christ to provide eternal life for everyone. The love and compassion that characterized the earthly life of Jesus sets an example for all His followers in their relationship with others. Christ-like behavior leaves no room for violence against family members or persons outside the family.

The Bible counsels Christians to view the body as the temple of God. Bringing intentional harm to another person desecrates that which God honors and is therefore sinful behavior. Seventh-day Adventists commit themselves to being leaders in breaking the cycle of violence perpetrated against women and girls. We will speak out in defense of victims and survivors through teaching, preaching, Bible study, and advocacy programs.

The Seventh day Adventist Church seeks and welcomes partnerships and collaboration with others in addressing this global issue. The collective voice of many can save tens of thousands of women and girls from the harm and suffering that result from abuse and violence.

*This statement is supported by the following Bible references: John 3:16; Genesis 1:26; Isaiah 61:1-3; Ephesians 5:2-3; 1 John 3:10, 15-18, 4:11; 3 John 1:2; 1 Corinthians 3:16-17, 6:19; Romans 12:1-2.

(See also the “Statement on the Nurture and Protection of Children".)

12. ENVIRONMENT

Seventh-day Adventists believe that humankind was created in the image of God, thus representing God as His stewards, to rule the natural environment in a faithful and fruitful way.

Unfortunately, corruption and exploitation have been brought into the management of the human domain of responsibility. Increasingly men and women have been involved in a megalomaniacal destruction of the earth's resources, resulting in widespread suffering, environmental disarray, and the threat of climate change. While scientific research needs to continue, it is clear from the accumulated evidence that the increasing emission of destructive gasses, the depletion of the protective mantel of ozone, the massive destruction of the American forests, and the so-called greenhouse effect, are all threatening the earth's ecosystem.

These problems are largely due to human selfishness and the egocentric pursuit of getting more and more through ever-increasing production, unlimited consumption and depletion of nonrenewable resources. The ecological crisis is rooted in humankind's greed and refusal to practice good and faithful stewardship within the divine boundaries of creation.

Seventh-day Adventists advocate a simple, wholesome lifestyle, where people do not step on the treadmill of unbridled consumerism, goods-getting, and production of waste. We call for respect of creation, restraint in the use of the world's resources, reevaluation of one's needs, and reaffirmation of the dignity of created life.

This statement was approved and voted by the General Conference of Seventh-day Adventists Administrative Committee (ADCOM) and was released by the Office of the President, Robert S. Folkenberg, at the General Conference session in Utrecht, the Netherlands, June 29-July 8, 1995.

13. ETHICAL CONSIDERATIONS REGARDING HUMAN CLONING

For a number of decades, the prospect that new members of the human family might be produced by cloning was considered farfetched. Recent advances in genetic and reproductive biology, however, indicate that techniques for cloning humans may soon be developed. With this prospect comes the Christian responsibility to address profound ethical issues associated with human cloning. As Christians, with firm belief in God's creative and redemptive power, Seventh-day Adventists accept the responsibility to enunciate ethical principles that emerge from their faith commitments.

Cloning includes all those processes by which living plants or animals are replicated by asexual means—methods that do not involve the fusion of egg and sperm. Many natural processes are forms of cloning. For example, microorganisms, like common yeast, reproduce by splitting into two daughter cells that are clones of the parent cell and each other. Cutting a twig from a rose bush or grapevine and propagating it into a complete plant also creates a clone of the original plant. Similarly, many simple animals, such as starfish, can regenerate complete organisms from small parts of a predecessor. Thus the biological principle of cloning is not new.

The new technique is known as somatic cell nuclear transfer. The essence of this method is to take a cell from an existing individual and manipulate it so that it behaves like an embryonic cell. Given the proper conditions, an embryonic cell can proliferate and generate a complete individual. At present, this cellular reprogramming is accomplished by putting a complete adult cell inside a larger egg cell whose nucleus has been removed. The egg that is used in this process serves the role of an incubator, providing an essential environment to reactivate genes of the adult cell. The egg contributes to the offspring only the small amount of genetic material associated with its cytoplasm, not its nuclear genetic material, as occurs in sexual reproduction. The altered egg must then be implanted in an adult female for gestation.

Biologists have developed this technique as a tool for animal husbandry. By this means, they hope to create a herd of valued animals that are genetically identical to a selected individual. The potential benefits from this technology, including the expectation of products for treating human diseases, are of great interest to researchers and to the biotechnology industry. However, the same technological capacity could be used for human reproduction and thus raises serious ethical concerns.

First among these concerns is medical safety. If the current technique of somatic cell nuclear transfer were to be used in humans, ova would need to be obtained from donors. Most of these would perish because of cellular manipulations during early embryonic growth in the laboratory. Others would be lost after implantation, spontaneously aborted at various stages of fetal development. In this respect, sensitivity to the value of embryonic and fetal life would be similar to the development of other methods of assisted reproduction, such as in vitro fertilization. There would likely be an increased risk of birth defects in children brought to term. At present, concern about physical harm to developing human lives is sufficient to rule out the use of this technology.

However, even if the success rates of cloning were to improve and the medical risks were diminished, a number of major concerns would remain. For example, is there anything intrinsically problematic with creating an individual who is not produced through fertilization of an egg by a sperm? Further study is needed to resolve questions regarding the essential nature of procreation in God's design.

Another of the most often expressed concerns is that the dignity and uniqueness of a cloned person may be jeopardized. This risk includes the psychological harm that might be experienced by an individual who would be what some have called the “delayed identical twin” of the individual who provided the initial cell. Do existing persons have the right to exercise such a level of control over the genetic destiny of a new individual?

Concern also exists that human cloning might undermine family relationships. Commitments to both the unitive and the procreative functions of human sexual relationships might be diminished. For example, the questionable practice of using a gestational surrogate may, at times, be considered. The use of a donor cell from an individual other than the married couple may introduce problems of relationships and responsibilities.

An additional major risk is that cloning could lead to expedient uses of those who are cloned, with their value assigned primarily on the basis of their utility. For example, there could be a temptation to clone individuals to serve as sources of transplantable organs. Others have worried about the deliberate creation of subservient individuals whose autonomy would be violated. Egotistical or narcissistic individuals might be inclined to use the technology in order to “duplicate” themselves.

Finally, the financial costs of cloning would likely be considerable even after significant technological improvements. If human cloning were commercialized, conflicting interests might add to the risk of abuse.

While this is only a partial list of potential risks and misuses of human cloning, it should be sufficient to give pause to Christians who wish to apply the moral principles of their faith to the matter of human cloning. Still, it is important that concerns about the abuses of a technology not blind us to the possibilities of using it to meet genuine human needs.¹ The possibility of human cloning, even if remote, motivates this statement of relevant Christian principles.

The following ethical principles are intended to apply to somatic cell nuclear transfer if that technology is ever applied to human beings. The rapid pace of progress in this field will require periodic review of these principles in light of new developments.

1.Protection of vulnerable human life. Scripture is clear in its call to protect human life, especially those lives that are most vulnerable (Deut. 10:17-19; Is. 1:16, 17; Matt. 25:31-46). The biological technology of cloning is ethically unacceptable whenever it poses disproportionate risk of harm to human life.

2.Protection of human dignity. Human beings were created in the image of God (Gen. 1:26, 27) and were thus endowed with personal dignity that calls for respect and protection (Gen. 9:6). Cloning may threaten human dignity in a number of ways and must thus be approached with resolute moral vigilance. Any use of this technology that undermines or diminishes the personal dignity or autonomy of human beings must be rejected. This moral prohibition applies to all human cloning that would value human life primarily for its utilitarian function or commercial value.

3.Alleviating human suffering. It is a Christian responsibility to prevent suffering and to preserve the quality of human life (Acts 10:38; Luke 9:2). If it is possible to prevent genetic disease through the use of somatic cell nuclear transfer, the use of this technology may be in keeping with the goal of preventing avoidable suffering.

4.Family support. God's ideal plan is for children to develop in the context of a loving family with the presence, participation, and support of both mother and father (Prov. 22:6; Ps. 128:1-3; Eph. 6:4; 1 Tim. 5:8). Any use of somatic cell nuclear transfer as a means of assisting human reproduction should thus be within the context of the fidelity of marriage and support of stable family life. As with other forms of assisted reproduction, the involvement of third parties, such as surrogates, introduces moral problems that are best avoided.

5.Stewardship. The principles of Christian stewardship (Luke 14:28; Prov. 3:9) are important for all types of assisted human reproduction including the possibility of somatic cell nuclear transfer, which is likely to be very costly. Married couples seeking such assistance should consider the expenses involved in terms of their exercise of faithful stewardship.

6.Truthfulness. Honest communication is one of Scripture's mandates (Prov. 12:22; Eph. 4:15, 25). Any proposed use of cloning should be informed by the most accurate information available, including the nature of the procedure, its potential risks, and its costs.

7.Understanding God's creation. God intends for human beings to grow in their appreciation and understanding of His creation, which includes knowledge regarding the human body (Matt. 6:26-29; Ps. 8:3-9; 139:1-6; 13-16). For this reason, efforts to understand the biological structures of life through ethical research should be encouraged.

Given our present state of knowledge and the current refinement of somatic cell nuclear transfer, the use of this technique for human cloning is deemed unacceptable by the Seventh-day Adventist Church. Given our responsibility to alleviate disease and to enhance the quality of human life, continued appropriate research with animals is deemed acceptable.

GLOSSARY:

Allele. One of the alternative forms of a particular gene. Each gene of an organism can exist in slightly different forms. Those small differences are responsible for some of the variations that we observe in different individuals within natural populations. Different alleles for genes that produce the blood protein hemoglobin, for example, will affect how well the blood cells will carry oxygen.

Clones. Two or more individuals with identical genetic material. Human clones occur naturally in the form of “identical twins.” Though twins begin life with the same genetic material they, nevertheless, develop distinct physical differences (fingerprints, for example). Furthermore, they become fully unique individuals with distinct personalities as a result of their different experiences and independent choices. An individual conceived by somatic cell nuclear transfer would be at least as different from his or her progenitor as natural twins.

Cytoplasm. All the contents of a cell, other than the nucleus. The cytoplasm is the site where many important processes occur, including the assembly of proteins and enzymes, and the manufacture of cell products. The cytoplasm also contains the mitochondria, small bodies that are responsible for the breakdown of food to produce the energy needed for the activities of the cell.

Embryo. The early stages of development of a fertilized egg. In somatic cell nuclear transfer, it refers to the early developmental stages of an enucleated egg after it has been fused with a somatic cell.

Enucleated egg. An egg cell from which the nucleus has been removed. This is usually accomplished by penetrating the cell with a fine glass needle and withdrawing the nucleus while observing the process under a microscope.

Germ cell. Reproductive cell. In mammals and humans, the germ cells are the sperm and eggs (ova).

Gestation. The period of time it takes an embryo to develop in the uterus from a fertilized egg to a newborn offspring. Gestation begins with implantation of the embryo in the uterus and ends with birth.

Nucleus. The structure within a cell that contains the genetic material or genes. The nucleus is surrounded by a membrane that separates it from the remainder of the cell.

Ovum (plural: ova). An egg cell. A female e productive cell.

Somatic cell. Any cell from the body of a mammal or human, other than the germ cells.

Somatic cell nuclear transfer. The technical name for the method used to produce the first animal clone, a sheep called “Dolly.” Though the name suggests that a nucleus from a somatic cell was used, in fact, the complete somatic cell was fused with an enucleated egg.

Sperm. A male reproductive cell.

¹There may be future situations in which human cloning could be considered beneficial and morally acceptable. It is possible, for example, to imagine circumstances in which cloning may be contemplated within the context of marriage as the only available means of reproduction for a couple who cannot participate in normal procreation. In other cases, potential parents may be carriers of defective genetic alleles, and they may wish to avoid the risk of giving birth to a child with a genetic disease. The use of somatic cell nuclear transfer might assist such parents in having a child who would be free of genetic disorder. Of course, many of the concerns about personal identity and dignity would still remain even in the context of family fidelity. As with other forms of assisted human reproduction, potential blessings of somatic cell nuclear transfer must be weighed against the risks.

This statement was voted during the Annual Council of the General Conference Executive Committee on Sunday, September 27, 1998, in Iguacu Falls, Brazil.

14. FAMILY VIOLENCE*

Family violence involves an assault of any kind—verbal, physical, emotional, sexual, or active or passive neglect—that is committed by one person or persons against another within a family, whether they are married, related, living together or apart, or divorced. Current international research indicates that family violence is a global problem. It occurs between individuals of all ages and nationalities, at all socioeconomic levels, and in families from all types of religious and non-religious backgrounds. The overall rate of incidence has been found to be similar for city, suburban, and rural communities.

Family violence manifests itself in a number of ways. For example, it may be a physical attack on one's spouse. Emotional assaults such as verbal threats, episodes of rage, depreciation of character, and unrealistic demands for perfection are also abuse. It may take the form of physical coercion and violence within the marital sexual relationship, or the threat of violence through the use of intimidating verbal or nonverbal behavior. It includes behavior such as incest and the mistreatment or neglect of underage children by a parent or another guardian that results in injury or harm. Violence against the elderly may be seen in physical, psychological, sexual, verbal, material, and medical abuse or neglect.

The Bible clearly indicates that the distinguishing mark of Christian believers is the quality of their human relationships in the church and in the family. It is in the spirit of Christ to love and accept, to seek to affirm and build others up, rather than to abuse or tear one another down. There is no room among Christ's followers for tyrannical control and the abuse of power or authority. Motivated by their love for Christ, His disciples are called to show respect and concern for the welfare of others, to accept males and females as equals, and to acknowledge that every person has a right to respect and dignity. Failure to relate to others in this way violates their personhood and devalues human beings created and redeemed by God.

The apostle Paul refers to the church as ‘'the household of faith” which functions as an extended family, offering acceptance, understanding, and comfort to all, especially to those who are hurting or disadvantaged. Scripture portrays the church as a family in which personal and spiritual growth can occur as feelings of betrayal, rejection, and grief give way to feelings of forgiveness, trust, and wholeness. The Bible also speaks of the Christian's personal responsibility to protect his or her body temple from desecration because it is the dwelling place of God.

Regrettably, family violence occurs in many Christian homes. It can never be condoned. It severely affects the lives of all involved and often results in long term distorted perceptions of God, self, and others.

It is our belief that the Church has a responsibility

1.To care for those involved in family violence and to respond to their needs by:

a.Listening to and accepting those suffering from abuse, loving and affirming them as persons of value and worth.

b.Highlighting the injustices of abuse and speaking out in defense of victims both within the community of faith and in society.

c.Providing a caring, supportive ministry to families affected by violence and abuse, seeking to enable both victims and perpetrators to access counseling with Seventh-day Adventist professionals where available or other professional resources in the community.

d.Encouraging the training and placement of licensed Seventh-day Adventist professional services for both church members and the surrounding communities.

e.Offering a ministry of reconciliation when the perpetrator's repentance makes possible the contemplation of forgiveness and restoration in relationships. Repentance always includes acceptance of full responsibility for the wrongs committed, willingness to make restitution in every way possible, and changes in behavior to eliminate the abuse.

f.Focusing the light of the gospel on the nature of husband-wife, parent-child, and other close relationships, and empowering individuals and families to grow toward God's ideals in their lives together.

g.Guarding against the ostracism of either victims or perpetrators within the family or church community, while firmly holding perpetrators responsible for their actions.

2.To strengthen family life by:

a.Providing family life education which is grace-oriented and includes a biblical understanding of the mutuality, equality, and respect indispensable to Christian relationships.

b.Increasing understanding of the factors that contribute to family violence.

c.Developing ways to prevent abuse and violence and the recurring cycle often observed within families and across generations.

d.Rectifying commonly held religious and cultural beliefs which may be used to justify or cover up family violence. For example, while parents are instructed by God to redemptively correct their children, this responsibility does not give license for the use of harsh, punitive disciplinary measures.

3.To accept our moral responsibility to be alert and responsive to abuse within the families of our congregations and our communities, and to declare that such abusive behavior is a violation of Seventh-day Adventist Christian standards. Any indications or reports of abuse must not be minimized but seriously considered. For church members to remain indifferent and unresponsive is to condone, perpetuate, and possibly extend family violence.

If we are to live as children of the light, we must illuminate the darkness where family violence occurs in our midst. We must care for one another, even when it would be easier to remain uninvolved.

*The above statement is informed by principles expressed in the following scriptural passages: Ex. 20:12; Matt. 7:12; 20:25-28; Mark 9:33-45; John 13:34; Rom. 12:10, 13; l Cor. 6:19; Gal. 3:28; Eph. 5:2, 3, 21-27; 6:1-4; Col. 3:12-14; 1 Thess. 5:11; 1 Tim. 5:5-8.

This statement was voted by the General Conference of Seventh-day Adventists Administrative Committee (ADCOM) on August 27, 1996, and was sent for consideration by the Annual Council in San Jose, Costa Rica, October 1-10, 1996.

15. GAMBLING

Gambling-defined as a paid game of chance-increasingly impacts more and more people all over the world. The concept of winning at the expense of others has become a modern curse. Society pays the escalating cost of associated crime, victim support, and family breakdown which erodes the quality of life. Seventh-day Adventists have consistently opposed gambling as it is incompatible with Christian principles. It is not an appropriate form of entertainment or a legitimate means of raising funds.

Gambling violates Christian principles of stewardship. God identifies work as the appropriate method for gaining material benefit; not the playing of a game of chance while dreaming to gain at the expense of others. Gambling has a massive impact on society. Financial costs result from crime committed to pay for the gambling habit, increased policing, and legal expenses, as well as associated crimes involving drugs and prostitution. Gambling does not generate income; rather it takes from those who often can ill afford to lose and gives to a few winners, the greatest winner of course being the gambling operator. The idea that gambling operations can have a positive economic benefit is an illusion. In addition, gambling violates the Christian sense of responsibility for family, neighbors, the needy, and the Church.¹

Gambling creates false hopes. The gambling dream of “winning big” replaces true hope with a false dream of a statistically-improbable chance of winning. Christians are not to put their hope in wealth. The Christian hope in a glorious future promised by God is “sure and certain”-unlike and opposite to the gambling dream. The great gain that the Bible points to is “godliness with contentment.”²

Gambling is addictive. The addictive quality of gambling is clearly incompatible with a Christian lifestyle. The Church seeks to help, not blame, those suffering from gambling or other addictions. Christians recognize that they are responsible before God for their resources and lifestyle.³

The Seventh-day Adventist Church organization does not condone raffles or lotteries to raise funds and it urges members not to participate in any such activities, however well- intentioned. Neither does the Church condone state-sponsored gambling. The Seventh-day Adventist Church calls on all authorities to prevent the ever-increasing availability of gambling with its damaging effects on individuals and society.

The Seventh-day Adventist Church rejects gambling as defined above and will not solicit nor accept funding that is clearly derived from gambling.

¹Thess. 4:11; Gen. 3:19; Matt. 19:21; Acts 9:36; 2 Cor. 9:8, 9

²1 Tim. 6:17; Heb. 11:1; 1 Tim. 6:6

³1 Cor. 6:19, 20

This statement was voted by the General Conference of Seventh-day Adventists Administrative Committee (ADCOM), for release at the time of the General Conference Session in Toronto, Canada, June 29-July 9, 2000.

16. HOME AND FAMILY

The health and prosperity of society is directly related to the well-being of its constituent parts—the family unit. Today, as probably never before, the family is in trouble. Social commentators decry the disintegration of modern family life. The traditional Christian concept of marriage between one man and one woman is under assault. The Seventh-day Adventist Church, in this time of family crisis, encourages every family member to strengthen his or her spiritual dimension and family relationship through mutual love, honor, respect, and responsibility.

The church's Bible-based Fundamental Belief No. 23 states the marital relationship “is to reflect the love, sanctity, closeness, and permanence of the relationship between Christ and His church… . Although some family relationships may fall short of the ideal, marriage partners who fully commit themselves to each other in Christ may achieve loving unity through the guidance of the Spirit and the nurture of the church. God blesses the family and intends that its members shall assist each other toward complete maturity. Parents are to bring up their children to love and obey the Lord. By their example and their words they are to teach them that Christ is a loving disciplinarian, ever tender and caring, who wants them to become members of His body, the family of God.”

Ellen G. White, one of the founders of the church, stated: “The work of parents underlies every other. Society is composed of families, and is what the heads of families make it. Out of the heart are the ‘issues of life’ (Prov. 4:23); and the heart of the community, of the church, and of the nation is the household. The well-being of society, the success of the church, the prosperity of the nation, depend upon home influences” (The Ministry of Healing, p. 349).

This public statement was released by the General Conference president, Neal C. Wilson, after consultation with the 16 world vice presidents of the Seventh-day Adventist Church, on June 27, 1985, at the General Conference session in New Orleans, Louisiana.

17. 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, NJV). 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. 18:5-23, 26; 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 Seventh-day Adventists are opposed to homosexual practices and relationships.

Jesus 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. As His disciples, Seventh-day Adventists endeavor to follow the Lord's instruction and example, living a life of Christ-like compassion and faithfulness.

This statement was voted during the Annual Council of the General Conference Executive Committee on Sunday, October 3, 1999 in Silver Spring, Maryland. Revised by the General Conference Executive Committee, October 17, 2012.

18. HOLY SCRIPTURES

The Holy Scriptures lie at the foundation of the Seventh-day Adventist understanding of purpose, message, and mission. We respect the Bible as the message of God transmitted through human writers. Although the format of the Scriptures manifests itself in human language, background, and historical setting, its content consists of divine messages conveyed to humanity as a whole, and especially to believers in God. Above the diversity reflected in human language stands the unifying truth that ties together the whole into the Word of God.

The Scriptures provide authentic, reliable reports of the Creator God and His activities in bringing into existence the world as well as its inhabitants. They provide knowledge of origins, give meaning to life, and disclose the ultimate destiny of humanity.

Above all, the Scriptures bear testimony to Jesus Christ who is the ultimate revelation, God among us. Both Old and New Testaments bear witness to Him. For these reasons the Holy Scriptures stand as the infallible revelation of God's will, the norm for Christian values and life, the measure of all things within human experience, and the sole reliable guide to salvation in Christ.

19. HUMAN RELATIONS

Seventh-day Adventists deplore and seek to combat all forms of discrimination based on race, tribe, nationality, color, or gender. We believe that every person was created in the image of God, who made all nations of one blood (Acts 17:26). We endeavor to carry on the reconciling ministry of Jesus Christ, who died for the whole world so that in Him “there is neither Jew nor Greek” (Gal. 3:28). Any form of racism eats the heart out of the Christian gospel.

One of the most troubling aspects of our times is the manifestation of racism and tribalism in many societies, sometimes with violence, always with the denigration of men and women. As a worldwide body in more than 200 nations, Seventh-day Adventists seek to manifest acceptance, love, and respect toward all, and to spread this healing message throughout society.

The equality of all people is one of the tenets of our church. Our Fundamental Belief No. 14 states: “In Christ we are a new creation; distinctions of race, culture, learning and nationality, and differences between high and low, rich and poor, male and female, must not be divisive among us. We are all equal in Christ, who by one Spirit has bonded us into one fellowship with Him, and with one another; we are to serve and be served without partiality or reservation.”

20. MARRIAGE

Arising from the diversity of the two human genders, the oneness of marriage images in a singular way the unity within diversity of the Godhead. Throughout Scripture, the heterosexual union in marriage is elevated as a symbol of the bond between Deity and humanity. It is a human witness to God's self-giving love and covenant with His people. The harmonious affiliation of a man and a woman in marriage provides a microcosm of social unity that is time-honored as a core ingredient of stable societies. Further, the Creator intended married sexuality not only to serve a unitive purpose, but to provide for the propagation and perpetuation of the human family. In the divine purpose, procreation springs from and is entwined with the same process whereby husband and wife may find joy, pleasure and physical completeness. It is to a husband and wife whose love has enabled them to know each other in a deep sexual bond that a child may be entrusted. Their child is a living embodiment of their oneness. The growing child thrives in the atmosphere of married love and unity in which he or she was conceived and has the benefit of a relationship with each of the natural parents.

The monogamous union in marriage of a man and a woman is affirmed as the divinely ordained foundation of the family and social life and the only morally appropriate locus of genital or related intimate sexual expression. However, the estate of marriage is not God's only plan for the meeting of human relational needs or for knowing the experience of family. Singleness and the friendship of singles are within the divine design as well. The companionship and support of friends looms in importance in both biblical testaments. The fellowship of the Church, the household of God, is available to all regardless of their married state. Scripture, however, places a solid demarcation socially and sexually between such friendship relations and marriage.

To this biblical view of marriage the Seventh-day Adventist Church adheres without reservation, believing that any lowering of this high view is to that extent a lowering of the heavenly ideal. Because marriage has been corrupted by sin, the purity and beauty of marriage as it was designed by God needs to be restored. Through an appreciation of the redemptive work of Christ and the work of His Spirit in human hearts, the original purpose of marriage may be recovered and the delightful and wholesome experience of marriage realized by a man and a woman who join their lives in the marriage covenant.

This statement was approved and voted by the General Conference of Seventh-day Adventists Administrative Committee (ADCOM) on April 23, 1996.

21. MISSION STATEMENT OF THE SEVENTH-DAY ADVENTIST CHURCH

OUR MISSION

The mission of the Seventh-day Adventist Church is to make disciples of all people, communicating the everlasting gospel in the context of the three angels’ messages of Revelation 14:6-12, leading them to accept Jesus as personal Savior and unite with His remnant Church, discipling them to serve Him as Lord and preparing them for His soon return.

OUR METHODOLOGY

We pursue this mission under the guidance and through the empowerment of the Holy Spirit through:

1.Preaching. Accepting Christ's commission (Matt. 28:18-20), we proclaim to all the world, in these last days, the everlasting gospel of God's love, most fully revealed in His Son's life, ministry, atoning death, resurrection and high priestly ministry. Recognizing the Bible to be God's infallible revelation of His will, we present its full message, including the second advent of Christ and the continuing authority of His Ten Commandment law with its reminder of the Seventh-day Sabbath.

2.Teaching. Acknowledging that development of mind and character is essential to God's redemptive plan, we promote the growth of a mature understanding of and relationship to God, His Word and the created universe.

3.Healing. Affirming the Biblical principles of the wellbeing of the whole person, we make the preservation of health and healing of the sick a priority and through our ministry to the poor and oppressed, cooperate with the Creator in His compassionate work of restoration.

4.Discipling. Affirming the continued spiritual growth and development of all members, we nurture the newly converted, instruct them in righteous living, train them for effective witness and encourage their responsive obedience to God's will.

This statement was voted by the General Conference of Seventh-day Adventists Executive Committee at the Annual Council Session in Silver Spring, Maryland on October 13, 2009.

22. PORNOGRAPHY

Diverse courts and cultures may debate the definitions and consequences of pornography (the literature of sexual deviance), but on the basis of eternal principles, Seventh-day Adventists of whatever culture deem pornography to be destructive, demeaning, desensitizing, and exploitative.

It is destructive to marital relationships, thus subverting God's design that husband and wife cleave so closely to each other that they become, symbolically, “one flesh” (Gen. 2:24).

It is demeaning, defining a woman (and in some instances a man) not as a spiritual-mental-physical whole, but as a one-dimensional and disposable sex-object, thus depriving her of the worth and the respect that are her due and right as a daughter of God.

It is desensitizing to the viewer/reader, callousing the conscience and “perverting the perception,” thus producing a “depraved person” (Rom. 1:22. 28, NEB).

It is exploitative, pandering to prurience, and basally abusive, thus contrary to the Golden rule, which insists that one treat others as one wishes to be treated (Matt. 7:12). Particularly offensive is child pornography. Said Jesus: “If anyone leads astray even one child who believes in me, he would be better off thrown into the depths of the sea with a millstone hung around his neck!” (See Matt. 18:6).

Though Norman Cousins may not have said it in Biblical language, he has perceptively written: “The trouble with this wide open pornography … is not that it corrupts but that it desensitizes; not that it unleashes the passions but that it cripples the emotions; not that it encourages a mature attitude, but that it is a reversion to infantile obsessions; not that it removes the blinders, but that it distorts the view. Prowess is proclaimed but love is denied. What we have is not liberation but dehumanization” (Saturday Review of Literature, Sept. 20, 1975).

A society plagued by plunging standards of decency, increasing child prostitution, teenage pregnancies, sexual assaults on women and children, drug-damaged mentalities, and organized crime can ill afford pornography's contribution to these evils.

Wise, indeed, is the counsel of Christianity's first great theologian: “If you believe in goodness and if you value the approval of God, fix your minds on the things which are holy and right and pure and beautiful and good” (Phil. 4:8, 9, Phillips). This is advice that all Christians would do well to heed.

23. RACISM

One of the odious evils of our day is racism, the belief or practice that views or treats certain racial groups as inferior and therefore justifiably the object of domination, discrimination, and segregation.

While the sin of racism is an age-old phenomenon based on ignorance, fear, estrangement, and false pride, some of its ugliest manifestations have taken place in our time. Racism and irrational prejudices operate in a vicious circle. Racism is among the worst of ingrained prejudices that characterize sinful human beings. Its consequences are generally more devastating because racism easily becomes permanently institutionalized and legalized and in its extreme manifestations can lead to systematic persecution and even genocide.

The Seventh-day Adventist Church deplores all forms of racism, including the political policy of apartheid with its enforced segregation and legalized discrimination.

Seventh-day Adventists want to be faithful to the reconciling ministry assigned to the Christian church. As a worldwide community of faith, the Seventh-day Adventist Church wishes to witness to and exhibit in her own ranks the unity and love that transcend racial differences and overcome past alienation between races.

Scripture plainly teaches that every person was created in the image of God, who “made of one blood all nations of men for to dwell on all the face of the earth” (Acts 17:26). Racial discrimination is an offense against our fellow human beings, who were created in God's image. In Christ “there is neither Jew nor Greek” (Gal. 3:28). Therefore, racism is really a heresy and in essence a form of idolatry, for it limits the fatherhood of God by denying the brotherhood of all mankind and by exalting the superiority of one's own race.

The standard for Seventh-day Adventist Christians is acknowledged in the church's Bible-based Fundamental Belief No. 13, “Unity in the Body of Christ.” Here it is pointed out: “In Christ we are a new creation; distinctions of race, culture, learning, and nationality, and differences between high and low, rich and poor, male and female, must not be divisive among us. We are all equal in Christ, who by one Spirit has bonded us into one fellowship with Him and with one another; we are to serve and be served without partiality or reservation.”

Any other approach destroys the heart of the Christian gospel.

This public statement was released by the General Conference president, Neal C. Wilson, after consultation with the 16 world vice presidents of the Seventh-day Adventist Church, on June 27, 1985, at the General Conference session in New Orleans, Louisiana.

24. RELIGIOUS LIBERTY, EVANGELISM, AND PROSELYTISM

Seventh-day Adventists believe that freedom of religion is a basic human right. As Christians, they are persuaded that the dissemination of religion is not only a right, but a joyful responsibility based on a divine mandate to witness.

God has called Christians to evangelism—the proclamation of the good news of salvation in Christ (Matt. 28:19, 20). This is central to Christian life and witness. Thus Christianity is missionary by its very nature.

In affirming global mission and evangelization, Adventists are motivated by willing obedience to Christ's commission and by a sincere desire that every human being be saved and inherit eternal life. They are also motivated by a sense of urgency in expectation of the imminence of Christ's return. In endeavoring to fulfill the gospel commission, Seventh-day Adventists are thus witnessing, preaching, and serving today in more than 200 countries.

In the context of the dissemination of religion, the issue of “proselytism” has arisen because the term “proselytism” is defined in a number of ways and increasingly is being given a pejorative connotation, associated with unethical means of persuasion, including force. Seventh-day Adventists unequivocally condemn the use of such methods. They believe that faith and religion are best disseminated when convictions are manifested and taught with humility and respect, and the witness of one's life is in harmony with the message announced, evoking a free and joyous acceptance by those being evangelized.

Evangelistic and missionary activity needs to respect the dignity of all human beings. Individuals need to be truthful and transparent when dealing with other religious groups. Terminology should be used which avoids offending other religious communities. Statements which are false or ridicule other religions should not be made.

Conversion is an experience of the Spirit, and should therefore in no way be connected to offering and receiving material inducements. While the right to engage in humanitarian activities must be fully recognized, such action must never be linked to evangelism in a way that exploits vulnerable people by offering financial and material incentives to entice them to change religion.

Seventh-day Adventists are committed to serving their fellow men by preaching the everlasting gospel to every nation, and kindred, and tongue, and people (Rev. 14:6).

25. SAME-SEX UNIONS

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 marriage and family are under attack and facing growing centrifugal forces that are tearing them apart. An increasing number of nations are not only debating the topic of “same-sex unions,” but some have already passed various pieces of legislation, 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 Church'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 [male and female] physically, 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 disturbance and brokenness in human inclinations and relations caused by the entrance of sin 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, 2012).⁴

We hold that all people, regardless of their sexual orientation, are loved by God. We do not condone singling out any group for scorn and derision, let alone abuse. Still, God's Word that transcends time and culture does not permit a homosexual lifestyle. The Bible's opposition to same-sex unions/marriage is anchored in God's plan at creation for marriage (Gen. 1:26-28; 2:20-24), in divine legislation (Lev. 18:22; 20:13; 1 Cor. 6:9-11), and in Jesus’ explicit confirmation of a permanent, monogamous, and heterosexual marriage relationship (Matt. 19:4-6).

¹Seventh-day Adventists Believe: An exposition of the fundamental beliefs of the Seventh-day Adventist Church, Doctrine 23 on Marriage and the Family.

²Public Statement, An Affirmation of Family, released July 5, 1990, at the General Conference Session, Indianapolis, Indiana.

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

⁴Statement voted by the Annual Council of the General Conference Executive Committee, October 17, 2012.

This document was approved and voted by the General Conference of Seventh-day Adventists Executive Committee, October 17, 2012.

26. SMOKING AND TOBACCO

For more than a century, the Seventh-day Adventist Church has warned its youth and the general public regarding the addictive and health destroying nature of tobacco smoking.

Cigarette smoking is the single greatest preventable cause of death in the world. One of the firm ethical concepts of most, if not all societies, is that prevention is better than cure. When it comes to smoking, most countries are faced by an ethical paradox: while many decades of research have provided incontrovertible evidence of the hazards of cigarette smoking, the tobacco industry still flourishes, often with either tacit or overt government support. The ethics of smoking is made even more serious by alarming revelations about the cancer deaths and other health risks caused by second-hand smoke.

We believe that the ethics of prevention requires in every country a uniform ban on all tobacco advertising, stricter laws prohibiting smoking in non-residential public places, more aggressive and systematic public education, and substantially higher taxes on cigarettes. These measures would save millions of lives every year.

27. 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; Matt. 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 Savior” (Titus 2:10 NEB). It will also lead the corporate church to firm and loving discipline of the member whose conduct misrepresents the Savior 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 fulfillment of our hope when the splendor of our great God and Savior 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 Pet. 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.

28. STATEMENT ON AIDS

Acquired immunodeficiency syndrome (AIDS) and associated conditions are spreading rapidly around the world. On the basis of statistical studies it is estimated that in the near future, in many countries of the world, every church congregation numbering 100 or more will include at least one member who has a friend or relative with AIDS.

AIDS is transmitted through two major sources: sexual intimacy with an infected person, and introduction of HIV (human immunodeficiency virus) contaminated blood into the body either through injections with unsterile needles and syringes or through contaminated blood products. AIDS can be prevented by avoiding sexual contact before marriage and maintaining a faithful monogamous relationship with an uninfected person in marriage, and by avoiding the use of unsterile needles for injections and assuring the safety of blood products.

Adventists are committed to education for prevention of AIDS. For many years Adventists have fought against the circulation, sale, and use of drugs, and continue to do so. Adventist support sex education that includes the concept that human sexuality is God's gift to humanity. Biblical sexuality clearly limits sexual relationships to one's spouse and excludes promiscuous and all other sexual relationships and the consequent increased exposure to HIV.

The Christlike response to AIDS must be personal—compassionate, helpful, and redemptive. Just as Jesus cared about those with leprosy, the feared communicable disease of His day, His followers today will care for those with AIDS. James advised, “What good is there in your saying to them, ‘God bless you! Keep warm and eat well!'—if you don't give them the necessities of life?” (James 2:16, TEV).

29. STATEMENT ON THE BIBLICAL VIEW OF UNBORN LIFE AND ITS IMPLICATIONS FOR ABORTION

VOTED, To adopt the document, Statement on the Biblical View of Unborn Life and Its Implications for Abortion, which reads as follows:

STATEMENT ON THE BIBLICAL VIEW OF UNBORN LIFE AND ITS IMPLICATIONS FOR ABORTION

Human beings are created in the image of God. Part of the gift God has given us as humans is procreation, the ability to participate in creation along with the Author of life. This sacred gift should always be valued and treasured. In God's original plan, every pregnancy should be the result of the expression of love between a man and a woman committed to each other in marriage. A pregnancy should be wanted, and each baby should be loved, valued, and nurtured even before birth. Unfortunately, since the entrance of sin, Satan has made intentional efforts to mar the image of God by defacing all of God's gifts—including the gift of procreation. Consequently, individuals are at times faced with difficult dilemmas and decisions regarding a pregnancy.

The Seventh-day Adventist Church is committed to the teachings and principles of the Holy Scriptures, which express God's values on life and provide guidance for prospective mothers and fathers, medical personnel, churches, and all believers in matters of faith, doctrine, ethical behavior, and lifestyle. The church, while not being the conscience of individual believers, has the duty to convey the principles and teachings of the Word of God.

This statement affirms the sanctity of life and presents biblical principles bearing on abortion. As used in this statement, abortion is defined as any action aimed at the termination of a pregnancy and does not include the spontaneous termination of a pregnancy, also known as a miscarriage.

BIBLICAL PRINCIPLES AND TEACHINGS RELATING TO ABORTION

As the practice of abortion must be weighed in the light of Scripture, the following biblical principles and teachings provide guidance for the community of faith and individuals affected by such difficult choices:

1. God upholds the value and sacredness of human life. Human life is of the greatest value to God. Having created humanity in His image (Gen. 1:27; 2:7), God has a personal interest in people. God loves them and communicates with them, and they, in turn, can love and communicate with Him. Life is a gift of God, and God is the Giver of life. In Jesus is life (John 1:4). He has life in Himself (John 5:26). He is the resurrection and the life (John 11:25; 14:6). He provides abundant life (John 10:10). Those who have the Son have life (1 John 5:12). He is also the Sustainer of life (Acts 17:25-28; Col. 1:17; Heb. 1:1-3), and the Holy Spirit is described as the Spirit of life (Rom. 8:2). God cares deeply for His creation and especially for humankind. Furthermore, the importance of human life is made clear by the fact that, after the Fall (Gen. 3), God “gave His only begotten Son, that whoever believes in Him should not perish but have everlasting life” (John 3:16). While God could have abandoned and terminated sinful humanity, He opted for life. Consequently, Christ's followers will be raised from the dead and will live in face-to-face communion with God (John 11:25-26; 1 Thess. 4:15-16; Rev. 21:3). Thus, human life is of inestimable value. This is true for all stages of human life: the unborn, children of various ages, adolescents, adults, and seniors—independent of physical, mental, and emotional capacities. It is also true for all humans regardless of sex, ethnicity, social status, religion, and whatever else may distinguish them. Such an understanding of the sanctity of life gives inviolable and equal value to each and every human life and requires it to be treated with the utmost respect and care.

2. God considers the unborn child as human life. Prenatal life is precious in God's sight, and the Bible describes God's knowledge of people before they were conceived. “Your eyes saw my substance, being yet unformed. And in Your book they all were written, the days fashioned for me, when as yet there were none of them” (Ps. 139:16). In certain cases, God directly guided prenatal life. Samson was to “be a Nazirite to God from the womb” (Judg. 13:5). The servant of God is “called from the womb” (Isa. 49:1, 5). Jeremiah was already chosen as a prophet before his birth (Jer. 1:5), as was Paul (Gal. 1:15), and John the Baptist was to “be filled with the Holy Spirit, even from his mother's womb” (Luke 1:15). Of Jesus, the angel Gabriel explained to Mary: “therefore the child to be born will be called holy—the Son of God” (Luke 1:35). In His Incarnation, Jesus Himself experienced the human prenatal period and was recognized as the Messiah and Son of God soon after His conception (Luke 1:40-45). The Bible already attributes joy to the unborn child (Luke 1:44) and rivalry (Gen. 25:21-23). Those not-yet-born have a firm place with God (Job 10:8-12; 31:13-15). Biblical law shows a strong regard for protecting human life and considers harm to or the loss of a baby or mother as a result of a violent act a serious issue (Exod. 21:22-23).

3. The will of God regarding human life is expressed in the Ten Commandments and explained by Jesus in the Sermon on the Mount. The Decalogue was given to God's covenant people and the world to guide their lives and protect them. Its commandments are unchanging truths that should be cherished, respected, and obeyed. The Psalmist praises God's law (e.g., Ps. 119), and Paul calls it holy, righteous, and good (Rom. 7:12). The sixth commandment states: “You shall not kill” (Exod. 20:13), which calls for the preservation of human life. The principle to preserve life enshrined in the sixth commandment places abortion within its scope. Jesus reinforced the commandment not to kill in Matthew 5:21-22. Life is protected by God. It is not measured by individuals’ abilities or their usefulness but by the value that God's creation and sacrificial love has placed on it. Personhood, human value, and salvation are not earned or merited but graciously granted by God.

4. God is the Owner of life, and human beings are His stewards. Scripture teaches that God owns everything (Ps. 50:10-12). God has a dual claim on humans. They are His because He is their Creator, and therefore He owns them (Ps.139:13-16). They are also His because He is their Redeemer and has bought them with the highest possible price—His own life (1 Cor. 6:19-20). This means that all human beings are stewards of whatever God has entrusted to them, including their own lives, the lives of their children, and the unborn. The stewardship of life also includes carrying responsibilities that, in some ways, limit their choices (1 Cor. 9:19-22). Since God is the Giver and Owner of life, human beings do not have ultimate control over themselves and should seek to preserve life wherever possible. The principle of the stewardship of life obligates the community of believers to guide, support, care for, and love those facing decisions about pregnancies.

5. The Bible teaches care for the weak and the vulnerable. God Himself cares for those who are disadvantaged and oppressed and protects them. He “shows no partiality nor takes a bribe. He administers justice for the fatherless and the widow, and loves the stranger, giving him food and clothing” (Deut. 10:17-18, cf. Ps. 82:3-4; James 1:27). He does not hold children accountable for the sins of their fathers (Ezek. 18:20). God expects the same of His children. They are called to help vulnerable people and ease their lot (Ps. 41:1; 82:3-4; Acts 20:35). Jesus speaks of the least of His brothers (Matt. 25:40), for whom His followers are responsible, and of the little ones who should not be despised or lost (Matt.18:10-14). The very youngest, namely the unborn, should be counted among them.

6. God's grace promotes life in a world marred by sin and death. It is God's nature to protect, preserve, and sustain life. In addition to the providence of God over His creation (Ps. 103:19; Col. 1:17; Heb.1:3), the Bible acknowledges the wide-ranging, devastating, and degrading effects of sin on the creation, including on human bodies. In Romans 8:20-24, Paul describes the impact of the Fall as subjecting the creation to futility. Consequently, in rare and extreme cases, human conception may produce pregnancies with fatal prospects and/or acute, life-threatening birth anomalies that present individuals and couples with exceptional dilemmas. Decisions in such cases may be left to the conscience of the individuals involved and their families. These decisions should be well-informed and guided by the Holy Spirit and the biblical view of life outlined above. God's grace promotes and protects life. Individuals in these challenging situations may come to Him in sincerity and find direction, comfort, and peace in the Lord.

IMPLICATIONS

The Seventh-day Adventist Church considers abortion out of harmony with God's plan for human life. It affects the unborn, the mother, the father, immediate and extended family members, the church family, and society with long-term consequences for all. Believers aim to trust God and follow His will for them, knowing He has their best interests in mind.

While not condoning abortion, the church and its members are called to follow the example of Jesus, being “full of grace and truth” (John 1:14), to (1) create an atmosphere of true love and provide grace-filled, biblical pastoral care and loving support to those facing difficult decisions regarding abortion; (2) enlist the help of well-functioning and committed families and educate them to provide care for struggling individuals, couples, and families; (3) encourage church members to open their homes to those in need, including single parents, parentless children, and adoptive or foster care children; (4) care deeply for and support in various ways pregnant women who decide to keep their unborn children; and (5) provide emotional and spiritual support to those who have aborted a child for various reasons or were forced to have an abortion and may be hurting physically, emotionally, and/or spiritually.

The issue of abortion presents enormous challenges, but it gives individuals and the Church the opportunity to be what they aspire to be, the fellowship of brothers and sisters, the community of believers, and the family of God, revealing His immeasurable and unfailing love.

This statement was voted by the General Conference of Seventh-day Adventists Executive Committee at the Annual Council Session in Silver Spring, Maryland, on October 16, 2019.

30. STATEMENT ON TRANSGENDERISM

The increasing awareness of the needs and challenges that transgender men and women experience and the rise of transgender issues to social prominence worldwide have raised important questions not only for those affected by the transgender phenomenon but also for the Seventh-day Adventist Church. While the struggles and challenges of those identifying as transgender people have some elements in common with the struggles of all human beings, we recognize the uniqueness of their situation and the limitation of our knowledge in specific instances. Yet, we believe that Scripture provides principles for guidance and counsel to transgender people and the church, transcending human conventions and culture.

THE TRANSGENDER PHENOMENON

In modern society, gender identity typically denotes “the public (and usually legally recognized) lived role as boy or girl, man or woman,” while sex refers “to the biological indicators of male and female.”¹ Gender identification usually aligns with a person's biological sex at birth. However, misalignment may happen at the physical or mental-emotional levels.

On the physical level, ambiguity in genitalia may result from anatomical and physiological abnormalities, so it cannot be clearly established whether a child is male or female. This ambiguity of anatomical sexual differentiation is often called hermaphroditism or intersexualism.²

On the mental-emotional level, misalignment occurs with transgender people whose sexual anatomy is clearly male or female but who identify with the opposite gender of their biological sex. They may describe themselves as being trapped in the wrong body. Transgenderism, formerly clinically diagnosed as “gender identity disorder” and now termed “gender dysphoria,” may be understood as a general term to describe the variety of ways individuals interpret and express their gender identity differently from those who determine gender based on biological sex.³ “Gender dysphoria is manifested in a variety of ways, including strong desires to be treated as the other gender or to be rid of one's sex characteristics, or a strong conviction that one has feelings and reactions typical of the other gender.”⁴

Due to contemporary trends to reject the biblical gender binary (male and female) and replace it with a growing spectrum of gender types, certain choices triggered by the transgender condition have come to be regarded as normal and accepted in contemporary culture. However, the desire to change or live as a person of another gender may result in biblically inappropriate lifestyle choices. Gender dysphoria may, for instance, result in cross-dressing,⁵ sex reassignment surgery, and the desire to have a marital relationship with a person of the same biological sex. On the other hand, transgender people may suffer silently, living a celibate life or being married to a spouse of the opposite sex.

BIBLICAL PRINCIPLES RELATING TO SEXUALITY AND THE TRANSGENDER PHENOMENON

As the transgender phenomenon must be evaluated by Scripture, the following biblical principles and teachings may help the community of faith relate to people affected by gender dysphoria in a biblical and Christ-like way:

1. God created humanity as two persons who are respectively identified as male and female in terms of gender. The Bible inextricably ties gender to biological sex (Gen. 1:27; 2:22-24) and does not make a distinction between the two. The Word of God affirms complementarity and clear distinctions between the male and the female in creation. The Genesis Creation account is foundational to all questions of human sexuality.

2. From a biblical perspective, the human being is a psychosomatic unity. For example, Scripture repeatedly calls the entire human being a soul (Gen. 2:7; Jer. 13:17; 52:28-30; Ezek. 18:4; Acts 2:41; 1 Cor. 15:45), a body (Eph. 5:28; Rom. 12:1-2; Rev. 18:13), flesh (1 Pet. 1:24), and spirit (2 Tim. 4:22; 1 John 4:1-3). Thus, the Bible does not endorse dualism in the sense of a separation between one's body and one's sense of sexuality. In addition, an immortal part of humans is not envisioned in Scripture because God alone possesses immortality (1 Tim. 6:14-16) and will bestow it on those who believe in Him at the first resurrection (1 Cor. 15:51-54). Thus, a human being is also meant to be an undivided sexual entity, and sexual identity cannot be independent from one's body. According to Scripture, our gender identity, as designed by God, is determined by our biological sex at birth (Gen. 1:27; 5:1-2; Ps. 139:13-14; Mark 10:6).

3. Scripture acknowledges, however, that due to the Fall (Gen. 3:6-19), the whole human being—that is, our mental, physical, and spiritual faculties—are affected by sin (Jer. 17:9; Rom. 3:9; 7:14-23; 8:20-23; Gal. 5:17) and need to be renewed by God (Rom. 12:2). Our emotions, feelings, and perceptions are not entirely reliable indicators of God's designs, ideals, and truth (Prov. 14:12; 16:25). We need guidance from God through Scripture to determine what is in our best interest and live according to His will (2 Tim. 3:16).

4. The fact that some individuals claim a gender identity incompatible with their biological sex reveals a serious dichotomy. This brokenness or distress, whether felt or not, is an expression of the damaging effects of sin on humans and may have a variety of causes. Although gender dysphoria is not intrinsically sinful, it may result in sinful choices. It is another indicator that, on a personal level, humans are involved in the great controversy.

5. As long as transgender people are committed to ordering their lives according to the biblical teachings on sexuality and marriage, they can be members of the Seventh-day Adventist Church. The Bible clearly and consistently identifies any sexual activity outside of heterosexual marriage as sin (Matt. 5:28, 31-32; 1 Tim. 1:8-11; Heb. 13:4). Alternative sexual lifestyles are sinful distortions of God's good gift of sexuality (Rom. 1:21-28; 1 Cor. 6:9-10).

6. Because the Bible regards humans as wholistic entities and does not differentiate between biological sex and gender identity, the church strongly cautions transgender people against sex reassignment surgery and marriage if they have undergone such a procedure. From the wholistic biblical viewpoint of human nature, a complete transition from one gender to another and the attainment of integrated sexual identity cannot be expected in the case of sex reassignment surgery.

7. The Bible commands followers of Christ to love everyone. Created in the image of God, they must be treated with dignity and respect. This includes transgender people. Acts of ridicule, abuse, or bullying towards transgender people are incompatible with the biblical commandment, “You shall love your neighbor as yourself” (Mark 12:31).

8. The church, as the community of Jesus Christ, is meant to be a refuge and place of hope, care, and understanding to all who are perplexed, suffering, struggling, and lonely, for “a bruised reed He will not break, and smoking flax He will not quench” (Matt. 12:20). All people are invited to attend the Seventh-day Adventist Church and enjoy the fellowship of its believers. Those who are members can fully participate in church life as long as they embrace the message, mission, and values of the Church.

9. The Bible proclaims the good news that sexual sins committed by heterosexuals, homosexuals, transgender people, or others can be forgiven, and lives can be transformed through faith in Jesus Christ (1 Cor 6:9-11).

10. Those who experience incongruity between their biological sex and gender identity are encouraged to follow biblical principles in dealing with their distress. They are invited to reflect on God's original plan of purity and sexual fidelity. They all belong to God and are called to honor Him with their bodies and lifestyle choices (1 Cor. 6:19). With all believers, transgender people are encouraged to wait on God and are offered the fullness of divine compassion, peace, and grace in anticipation of Christ's soon return when all true followers of Christ will be completely restored to God's ideal.

¹ Diagnostic and Statistical Manual of Mental Disorders, 5^th ed. (DSM-5^TM), edited by the American Psychiatric Association (Washington, DC: American Psychiatric Publishing, 2013), 451.

² Those born with ambiguous genitalia may or may not benefit from corrective surgical treatment.

³ See DSM-5^TM, 451-459.

⁴ This sentence is part of a succinct summary of gender dysphoria provided to introduce DSM-5^TM that was published in 2013 (accessed April 11, 2017).

⁵ Cross-dressing, also referred to as transvestite behavior, is prohibited in Deuteronomy 22:5.