Written to coincide with The Adelaide Feast Festival of 2003, The Adelaide Affirmation seeks to bring a resounding "Yes" to the full, responsible participation of GLBT Christians in the life, mission and ministry of the church.
It was launched via the Internet, as an alternative voice of liberation and solidarity, originating in Adelaide, South Australia. It is not a petition. Each person who is able to do so, is asked to add their name as a signatory to the statement. In so doing, they affirm the message and authenticate The Adelaide Affirmation as a living document.
It is concise in its message and clear in its intent, affecting all, as it says "yes" in principle, to a church that is inclusive and open to full, responsible participation for all people of faith.
After a period of being available for people to "sign", The Adelaide Affirmation will be presented to the Uniting Church in Australia as an open letter. It is a call to solidarity and a call to end all religious and civil discrimination against GLBT persons.
Adelaide Affirmation Launch
Last Edited 10 December, 2003.
Last Edited 10 December, 2003.
Read The Adelaide Affirmation on-line.
Printer friendly Version of Adelaide AffirmationThe Rationale
The Affirmation begins with the proclamation that in Christ Jesus there is no condemnation
of Gay, Lesbian, Bisexual and Transgendered (GLBT) persons. This proclamation is developed directly from the spirit of Galatians 3:28-29; "There
is no longer Jew or Greek, there is no longer slave or free, there is
no longer male and female; for all of you are one in Christ Jesus. And
if you belong to Christ, then you are Abraham's offspring, heirs
according to the promise."
It recognises that old barriers of distinction have ended and that through faith in Jesus Christ, sinners are restored, forgiven and are "heirs to the promise" (Gal. 3:11; Matt. 8:11; Heb. 11:9). It is significant that the unconditional, Abrahamic Covenant is central here, and not the conditional, Sinaitic Covenant. It was the latter that made people "sinners" (Romans 3:20) and precedent exists in the writings of Paul and in the Gospels for putting aside conditions of the Sinaitic Covenant with respect to Gentile members of the early church (Rom. 3:21-24, 27-28; 4:13-16; Gal. 2:16; Eph. 2:15-16). Such action was challenged by the "judaisers" and "circumcision party" (Gal. 2:11-14; Acts 15) and Paul points to Jesus as the one who redefines inclusive participation in the reign of God in terms of faith and not in terms of obedience to the Law or through race, gender ethnicity and class.
The principle of "justification through faith alone" was proclaimed anew by the Protestant Reformation and has been the witness of mainline reformed and evangelical Christianity ever since. It remains the radical principle of inclusive participation and diversity within the church. Those who seek to introduce barriers of distinction based on sexuality stand against this tradition and place themselves outside of the reformed traditions of the church. The opening statement of The Adelaide Affirmation is a declaration of solidarity with GLBT persons and with the reformed tradition of "justification through faith alone."
The first belief statement within The Adelaide Affirmation says that we (the affirming signatories) believe that as Christians we are called to love our neighbour as ourselves. Luke 10:29-37 lies behind this statement, with the full force of the parable intended as our guide and principle. The parable addresses issues of barriers of distinction and asks, "who is my neighbour?" It shows that the compassion of God lies beyond the barriers of cultural and religious traditions and overcomes beliefs and practices that erect distinctions. The statement forms a bridge from the first proclamation to the second.
It is the essence of Christian life to focus on the way that one lives in right relation to God and to one another, through love, humility and compassion. This proclaims what it means to be Christian in terms implicit to the two previous statements. It deliberately uses the language of an ethic of "right relation" that summaries the first two statements.
We believe that it is time to end all policies and practices that create barriers and restrictions to the full, responsible participation of GLBT Christians in the life, mission and ministry of the church. This delivers a belief statement that flows logically from what has been said before. To be "in Christ" means that barriers of distinction have been overcome and to act out of this understanding necessitates the removal of barriers to participation when ever and where ever they arise.
We affirm that all people are created in God’s image, as children of God. GLBT persons are a precious and distinct part of the family of God, struggling to express their faith, spirituality, gifts and love in the world. We stand with diverse Christian witnesses who have studied the Scriptures and Christian traditions and find no rational, biblical or theological reason to deny the full participation within the church of any person on the grounds of their homosexuality. This belief statement contextualises the current debate, building upon the previous statements and declares the stand to be made in the Affirmation. It places the family of God and the Christian community beyond considerations of race, ethnicity, gender identity, sexuality, class or any other mark of distinction.
After due consideration of Scripture and from our diverse life and professional experiences, we see no evidence that homosexuality is sinful or a matter of choice. Those who affirm the whole statement come from diverse cultural and professional backgrounds from which the certain and true statement is made that homosexuality is neither sinful nor a matter of choice. The wording is specific, here, and speaks of aspects of sexuality and not of "life style". It recognises that sound biblical scholarship and opinion from other disciplines informs the opinion stated.
It is time to end the mistaken belief that homosexuality is either a disordered state or a sickness, for such belief follows from misunderstanding and prejudice. It is time to end the use of Scripture to abuse GLBT persons through processes of denial, censorship and restriction. Again, this elaborates the preceding statements and informally calls for an end to views that hold homosexuality to be a sickness or a disordered state. It recognises that many homosexual persons still experience denial of opportunity and censorship and restriction of their life and participation in the Church. It recognises that misuse of the Bible as an instrument of oppression, is a form of abuse that should cease.
We affirm the family as the basic social unit in which we are called to live, love, nurture and care for each. other. We recognise that GLBT people belong to our families as our mothers and fathers, sons and daughters, brothers and sisters, uncles, aunts, nephews, nieces, cousins and friends. We deplore the use of terminology such as "family values" to discriminate against GLBT persons and their families and friends. We recognise that families may be variously structured and we call upon all families to offer love and nurture to all their members, so that all persons can live in relationships that are loving, affirming and forgiving, free from abuse, discrimination and denial. Those that promote "family values" frequently do so with a narrow, stereotypical view of what constitutes a family. There is an erroneous assumption that GLBT people are "anti family". The is no inherent conflict between being homosexual and valuing family life. Unfortunately the concept of "family values" has too often driven a wedge between homosexual persons and their families and friends. The call is to all families to love all their members, thus seeking healing for those divided from their families through prejudice, ignorance and misunderstanding. In the belief that all people have a right to supportive family relationships, the call is for an end to abuse, discrimination and denial and an advocacy of love, affirmation, forgiveness and an end to abuse, discrimination and denial where it exists.
We affirm marriage and same sex relationships that are characterised by covenanted, loving relationships that uphold each other through mutual honesty, equity and fidelity. This statement builds upon the previous statements and defines right relationships within marriage and same sex relationships. Ethics of right relationship lie behind this statement and they are applied to marriage and to same sex relationships, equally. Thus recognition is given to the fact that marriage is not the only bonding human relationship within which values of love, honesty, equity and fidelity apply. This statement offers a wider scope than the formula "celibacy in singleness and fidelity in marriage" ("cisafim") without perpetuating a silly tautology and restricted views of loving or covenanted relationships.
We call for equity and social justice within the community and nation and call for an end to all religious and civil discrimination against GLBT persons. Here begins a series of actions that are prefaced by what has been said above. Without an end to civil and religious discrimination, GLBT persons remain under attack. Australians pride themselves in the notion of "a fair go" in life. This is the essence of our national sense of social justice. It also flows from a religious ethic of living in right relation with God and neighbour. Such a belief demands an end to discrimination.
We name GLBT persons as our neighbours and call for an end to intolerance, discrimination and violence towards GLBT people. We hope and pray that all our churches and people will be constant witnesses to love and respect for all persons, regardless of race, ethnicity, gender identity, sexuality or social position. As an act of solidarity, this also shows the way in which an end to discrimination can be brought about. It is consistent with both the Gospel and with social justice. To deny affirmation, participation or a person’s call or ministry on the grounds of homosexuality alone, is not a loving, caring act. No matter how it is dressed, prejudice is still prejudice. Some GLBT people experience continuing hatred, denial and persecution through the continual attack upon their integrity as members of the church and as ministers within it. Lives are being ruined in the name of religious discernment, giving rise to hurt and to deep feelings of rejection, frustration and diminishment.
We recognise the presence of GLBT persons of faith among us as gifts from God calling us to a greater witness to love in the world. Through Grace, we pray for reconciliation between persons, families and communities separated by religious and civil discrimination. We pray for reconciliation between Christian groups who have stood divided by values and beliefs that have led to marginalisation and intolerance of GLBT persons and their families and friends and call the church to work for peace and goodwill. Reconciliation within a diverse church requires grace, faith, prayer, and the setting aside of barriers of distinction. The Church must work for reconciliation (otherwise it ceases to be "church"). The reality is that diversity has meant disparity of opinion, especially in matters relating to faith and sexuality. A process of reconciliation begins with individual persons, families and communities acting graciously, openly and in ways that transcend differences.
We will continue to proclaim a Gospel of love in Christ Jesus that overcomes all barriers of distinction and discrimination. In making this final statement of affirmation, continued action in the world as disciples of Jesus, is proclaimed, recognising Jesus as the one in whom barriers are removed, differences overcome and right relationships are made. Thus one returns to the beginning.
The Adelaide Affirmation is not a petition but an affirmation of where one stands in relation to questions of sexuality and faith in the context of the current debate within the church. By adding their names to the document, each person affirms the content of the statements and their personal stand. While the Adelaide Affirmation originated among people of the Uniting Church, it recognises that other Christian people may also affirm it, as indeed some have done. Thus it is open to all persons of goodwill who wish to affirm it. There is no coercion.
It was recognised from the outset that this statement would be very useful to persons and congregations in defining their own responses to issues of sexuality, faith and membership. The document was launched on the Internet and sent to a small, closed group of about thirty recipients within Uniting Network by email. The web site will remain open for a few months, to receive "signatures" and then sent to the Assembly as an open letter of witness, not as a petition.
It recognises that old barriers of distinction have ended and that through faith in Jesus Christ, sinners are restored, forgiven and are "heirs to the promise" (Gal. 3:11; Matt. 8:11; Heb. 11:9). It is significant that the unconditional, Abrahamic Covenant is central here, and not the conditional, Sinaitic Covenant. It was the latter that made people "sinners" (Romans 3:20) and precedent exists in the writings of Paul and in the Gospels for putting aside conditions of the Sinaitic Covenant with respect to Gentile members of the early church (Rom. 3:21-24, 27-28; 4:13-16; Gal. 2:16; Eph. 2:15-16). Such action was challenged by the "judaisers" and "circumcision party" (Gal. 2:11-14; Acts 15) and Paul points to Jesus as the one who redefines inclusive participation in the reign of God in terms of faith and not in terms of obedience to the Law or through race, gender ethnicity and class.
The principle of "justification through faith alone" was proclaimed anew by the Protestant Reformation and has been the witness of mainline reformed and evangelical Christianity ever since. It remains the radical principle of inclusive participation and diversity within the church. Those who seek to introduce barriers of distinction based on sexuality stand against this tradition and place themselves outside of the reformed traditions of the church. The opening statement of The Adelaide Affirmation is a declaration of solidarity with GLBT persons and with the reformed tradition of "justification through faith alone."
The first belief statement within The Adelaide Affirmation says that we (the affirming signatories) believe that as Christians we are called to love our neighbour as ourselves. Luke 10:29-37 lies behind this statement, with the full force of the parable intended as our guide and principle. The parable addresses issues of barriers of distinction and asks, "who is my neighbour?" It shows that the compassion of God lies beyond the barriers of cultural and religious traditions and overcomes beliefs and practices that erect distinctions. The statement forms a bridge from the first proclamation to the second.
It is the essence of Christian life to focus on the way that one lives in right relation to God and to one another, through love, humility and compassion. This proclaims what it means to be Christian in terms implicit to the two previous statements. It deliberately uses the language of an ethic of "right relation" that summaries the first two statements.
We believe that it is time to end all policies and practices that create barriers and restrictions to the full, responsible participation of GLBT Christians in the life, mission and ministry of the church. This delivers a belief statement that flows logically from what has been said before. To be "in Christ" means that barriers of distinction have been overcome and to act out of this understanding necessitates the removal of barriers to participation when ever and where ever they arise.
We affirm that all people are created in God’s image, as children of God. GLBT persons are a precious and distinct part of the family of God, struggling to express their faith, spirituality, gifts and love in the world. We stand with diverse Christian witnesses who have studied the Scriptures and Christian traditions and find no rational, biblical or theological reason to deny the full participation within the church of any person on the grounds of their homosexuality. This belief statement contextualises the current debate, building upon the previous statements and declares the stand to be made in the Affirmation. It places the family of God and the Christian community beyond considerations of race, ethnicity, gender identity, sexuality, class or any other mark of distinction.
After due consideration of Scripture and from our diverse life and professional experiences, we see no evidence that homosexuality is sinful or a matter of choice. Those who affirm the whole statement come from diverse cultural and professional backgrounds from which the certain and true statement is made that homosexuality is neither sinful nor a matter of choice. The wording is specific, here, and speaks of aspects of sexuality and not of "life style". It recognises that sound biblical scholarship and opinion from other disciplines informs the opinion stated.
It is time to end the mistaken belief that homosexuality is either a disordered state or a sickness, for such belief follows from misunderstanding and prejudice. It is time to end the use of Scripture to abuse GLBT persons through processes of denial, censorship and restriction. Again, this elaborates the preceding statements and informally calls for an end to views that hold homosexuality to be a sickness or a disordered state. It recognises that many homosexual persons still experience denial of opportunity and censorship and restriction of their life and participation in the Church. It recognises that misuse of the Bible as an instrument of oppression, is a form of abuse that should cease.
We affirm the family as the basic social unit in which we are called to live, love, nurture and care for each. other. We recognise that GLBT people belong to our families as our mothers and fathers, sons and daughters, brothers and sisters, uncles, aunts, nephews, nieces, cousins and friends. We deplore the use of terminology such as "family values" to discriminate against GLBT persons and their families and friends. We recognise that families may be variously structured and we call upon all families to offer love and nurture to all their members, so that all persons can live in relationships that are loving, affirming and forgiving, free from abuse, discrimination and denial. Those that promote "family values" frequently do so with a narrow, stereotypical view of what constitutes a family. There is an erroneous assumption that GLBT people are "anti family". The is no inherent conflict between being homosexual and valuing family life. Unfortunately the concept of "family values" has too often driven a wedge between homosexual persons and their families and friends. The call is to all families to love all their members, thus seeking healing for those divided from their families through prejudice, ignorance and misunderstanding. In the belief that all people have a right to supportive family relationships, the call is for an end to abuse, discrimination and denial and an advocacy of love, affirmation, forgiveness and an end to abuse, discrimination and denial where it exists.
We affirm marriage and same sex relationships that are characterised by covenanted, loving relationships that uphold each other through mutual honesty, equity and fidelity. This statement builds upon the previous statements and defines right relationships within marriage and same sex relationships. Ethics of right relationship lie behind this statement and they are applied to marriage and to same sex relationships, equally. Thus recognition is given to the fact that marriage is not the only bonding human relationship within which values of love, honesty, equity and fidelity apply. This statement offers a wider scope than the formula "celibacy in singleness and fidelity in marriage" ("cisafim") without perpetuating a silly tautology and restricted views of loving or covenanted relationships.
We call for equity and social justice within the community and nation and call for an end to all religious and civil discrimination against GLBT persons. Here begins a series of actions that are prefaced by what has been said above. Without an end to civil and religious discrimination, GLBT persons remain under attack. Australians pride themselves in the notion of "a fair go" in life. This is the essence of our national sense of social justice. It also flows from a religious ethic of living in right relation with God and neighbour. Such a belief demands an end to discrimination.
We name GLBT persons as our neighbours and call for an end to intolerance, discrimination and violence towards GLBT people. We hope and pray that all our churches and people will be constant witnesses to love and respect for all persons, regardless of race, ethnicity, gender identity, sexuality or social position. As an act of solidarity, this also shows the way in which an end to discrimination can be brought about. It is consistent with both the Gospel and with social justice. To deny affirmation, participation or a person’s call or ministry on the grounds of homosexuality alone, is not a loving, caring act. No matter how it is dressed, prejudice is still prejudice. Some GLBT people experience continuing hatred, denial and persecution through the continual attack upon their integrity as members of the church and as ministers within it. Lives are being ruined in the name of religious discernment, giving rise to hurt and to deep feelings of rejection, frustration and diminishment.
We recognise the presence of GLBT persons of faith among us as gifts from God calling us to a greater witness to love in the world. Through Grace, we pray for reconciliation between persons, families and communities separated by religious and civil discrimination. We pray for reconciliation between Christian groups who have stood divided by values and beliefs that have led to marginalisation and intolerance of GLBT persons and their families and friends and call the church to work for peace and goodwill. Reconciliation within a diverse church requires grace, faith, prayer, and the setting aside of barriers of distinction. The Church must work for reconciliation (otherwise it ceases to be "church"). The reality is that diversity has meant disparity of opinion, especially in matters relating to faith and sexuality. A process of reconciliation begins with individual persons, families and communities acting graciously, openly and in ways that transcend differences.
We will continue to proclaim a Gospel of love in Christ Jesus that overcomes all barriers of distinction and discrimination. In making this final statement of affirmation, continued action in the world as disciples of Jesus, is proclaimed, recognising Jesus as the one in whom barriers are removed, differences overcome and right relationships are made. Thus one returns to the beginning.
The Adelaide Affirmation is not a petition but an affirmation of where one stands in relation to questions of sexuality and faith in the context of the current debate within the church. By adding their names to the document, each person affirms the content of the statements and their personal stand. While the Adelaide Affirmation originated among people of the Uniting Church, it recognises that other Christian people may also affirm it, as indeed some have done. Thus it is open to all persons of goodwill who wish to affirm it. There is no coercion.
It was recognised from the outset that this statement would be very useful to persons and congregations in defining their own responses to issues of sexuality, faith and membership. The document was launched on the Internet and sent to a small, closed group of about thirty recipients within Uniting Network by email. The web site will remain open for a few months, to receive "signatures" and then sent to the Assembly as an open letter of witness, not as a petition.
Download a Printer Version of this Rationale.Positive Responses to the Adelaide Affirmation
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A Significant Voice for Social Justice
