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Study 1: 1976 A LETTER AND A REPLY: -- Since the first Thought Paper was published in January, 1968, we have endeavored to keep each issue as free as possible of "personalities". What we have written which involved individuals was not regarding their personal idiosyncrasies, but only those acts for which all of us in responsible positions must stand accountable. We have at no time written behind one's back, but said what had to be said plainly and openly in a way which we believe that Christ would have said it. We do not profess to have achieved this objective perfectly, but we have tried to keep this goal ever before us. When accusations and innuendos continue to be made behind one's back so that honest people might be deceived, it becomes necessary to speak forth so that the facts may be known, and that those persons who want to know, can know and make intelligent decisions in regard to the matter. The copy of the letter below is one exhibit of such behind-one's-back activity, and our reply follows. General Conference of
Seventh-day Adventists February 26,1976 Division Presidents
Dear Fellow Leaders: I understand that (WWN) has been sending you some of his material from time to time. I happen to be on his mailing list, too. I understand from one or two of you men that you have been under the impression that this man is a Seventh-day Adventist minister in good and regular standing. I feel that it is the best thing for me to tell you that he is not a Seventh-day Adventist church member. He used to be a worker. He has been disconnected from the church for several years on what grounds I do not know, but his subsequent activities lead me to believe that the brethren must have had good grounds for separating him from the organized work. p 2 -- He has set up his
own organization, and he has done it in such a way that he can ordain
his own ministers, grant them credentials, and do all of the other things
that usually a church does. I think that the kind of material that he
sends out is self-evident. If he were interested in the unity of the church
and the preparation of a people for the coming of the Lord, he would not
write in the caustic, critical manner in which he does. I wish that you would warn the folk in your division and if he is sending his material out your way, you will know what to do with it. What a wonderful thing it would be if some of the people with mimeographs would direct their efforts into a finished work instead of pulling down. God bless you all. Cordially yours, (Signed) Robert H. Pierson July 12, 1976 Elder Robert H. Pierson,
President Dear Elder Pierson: Your letter dated February 26, 1976 which was sent to all Division Presidents and Division Ministerial Secretaries has come to my desk. It is sad that it came in a round about way, and that you did not manifest enough Christian courtesy to send me a carbon copy when you sent it to each of these men. Before publishing any issue that I might have with you directly, I have, as I am doing now, written to you prior to such publication. Further, what I have had to say in regard to your official actions in monthly thought papers, I have placed you on the regular mailing list so that you might know just what had been written and why it was written. I have documented the same so that it could be verified. This is not the case with your letter which contains gross misrepresentations. In your letter you state
"that the brethren must have had good grounds for separating p 3 -- year, they were allowed to "lapse". At no time have my credentials ever been taken from me, nor requested from me. You also state in your letter that "he has set up his own organization, and he has done it in such away that he can ordain his own ministers, grant them credentials." Nowhere in our charter granted by the State of Mississippi, which is a public document by the way, nor in our By-Laws have we been granted the authority to ordain men to the ministry, neither have we attempted to do so! Our charter reads that we support that which is in harmony with "the tenets upon which the Seventh-day Adventist church is based, viz: the Bible and the writings of Ellen G. White." We do have power to grant credentials to "any minister ordained according to the rites of the Seventh-day Adventist church." This was written into the charter so that any minister who seeks to speak forth against the evils prevailing in the church, and who can no longer receive support from the church because he chooses to so speak, may still continue to exercise his rights legally as an ordained minister of the Gospel. My brother, if you cannot write honestly concerning your fellow men whom you can see, how can you write truthfully about Jesus Christ and the Father whom you have not seen? In your letter you state that you do not know "what grounds" were given to disfellowship me from the church several years back. Has one of your division presidents been so derelict in his responsibilities that he did not inform you of the committee he appointed to hear the case, and did he not give you a copy of the report issued by the committee? Let me refresh your memory by outlining for you the facts involved. TOP When the charter of the Adventists Laymen's Foundation of Mississippi was granted, action was forthcoming to remove me from the church roll on the grounds of insubordination as I was not recognizing properly constituted church authority. It was first attempted by board action alone, and then under pressure of the fact that such was not in keeping with the Church Manual, a business meeting was called for the purpose. At this business meeting, attended by the local conference president, action to disfellowship me was taken without me being able to speak in my own defense as is guaranteed in the Church Manual. Interestingly, also, is the fact that not another single board member of the Foundation at that time, and none since, have been called in question as to their membership. If I were in "sin" because I was a member of the board, then were not all members of the same board also in "sin"? So I appealed the unScriptural and unconstitutional action taken. A committee of administrators, pastors, and laymen was set up, who came to Mississippi to hear the case. They issued a report entitled -"(WWN) Hearing Committee". Among the recommendations made was that the Foundation be dissolved and that"any assets of the Foundation be paid over to the Seventh-day Adventist Church and an accounting be given of prior receipts and expenditures." In 1972, I was totally unaware that you and other church leaders were playing in the legal "crap game" the world uses with the money the laity entrusted to you. (I use the term, "crap game" because that is how a Seventh-day Adventist layman in good and regular standing, and who is himself a stock broker, described the transactions of the stock market.) Now let me assure you that at no time has the Foundation had enough money to cover the paper and/or real losses sustained by your administration in the stock market. Further, at no time have we had enough money to invest in such a game, and even if we did, we would not play the stock market. We believe that the funds placed with the Foundation are a sacred trust to be used in harmony with the will of God for this time so that His -P 4 -- people might be warned of the apostasy in high places. TOP Now there are other aspects of this Committee report that you may not know. In a letter from one of the members of the committee after the hearing, I was told that if I met the conditions noted in the above paragraph, and others such as personally recognizing myself as no longer a minister of the Gospel, then I could be restored to church membership "on a basis different than would be in the case in most circumstances." This was explained verbally to me by the individual to mean that I would not need to be rebaptized, nor make a profession of faith. Now let the implications of this fact sink into your thinking. Further, I received a letter from still another member of the same hearing committee which stated -"On several occasions he [Elder L. L. Bock, the chairman] made it emphatically clear that whatever the problem was, it was certainly not in the area of theology." Now let us do a little reasoning together. You know that I was once a minister in the organization -some twenty-five years holding regular credentials, the prime years of my life. From your viewpoint, I am now a lost sheep of the house of Israel. Have you as the first minister of the church as you style yourself, adopted a shepherd's role, and made any attempt to find the "lost sheep"? If I am in a lost condition, should you not seek to rescue me as you encourage your ministers to seek the lost in the world? Did not Christ die for me, as well as for them? Is my soul of no value to you? Or are you afraid if we sat down together, you could not defend the heresy and error you have placed your imprimatur upon? Elder Pierson it is time that you come clean with truth, and not continue to hide behind assumed ignorance and misrepresentations in dealing with your fellowmen for whom Christ died as well as you. May the Lord help you to be intellectually honest and forthright, and what I request for you of the Lord, I ask likewise for myself. Sincerely yours, (Signed, The Editor) TOP P 5 -- COMMENTS AND OBSERVATIONS -- It is written - "We are to repeat the words of the pioneers in our work, who knew what it cost to search for the truth as for hidden treasure, and who labored to lay the foundation of our work. They moved forward step by step under the influence of the Spirit of God." (Counsels to Writers, p. 28) Note the list of the early pioneers who searched for truth as for hidden treasure: "My husband, Elder Joseph Bates, Father Pierce, Elder Edson, and others who were keen, noble, and true, were among those who, after the passing of time in 1844, searched for truth as for hidden treasure." (Special Testimonies, Series B, No. 2, p. 56) Now take special note: - "In all the land saith the Lord; TWO PARTS therein shall be cut off, and die; but the THIRD PART shall be left therein. God says He will bring the THIRD PART through the fire, and refine them. They shall call upon Him, and He will hear them. He will say IT IS MY PEOPLE; and they shall say the LORD IS MY GOD." {Sic. - see Zech. 13:8-9.] First part, Sardis, the nominal church or Babylon. Second part, Laodicea, the nominal Adventist. Third part, Philadelphia, the only true church of God on earth, for they ask to be translated to the city of God. Rev. iii.12; Heb. xii.22-24. In the name of Jesus, I exhort you to flee from the Laodiceans, as from Sodom and Gomorrah. Their teachings are false and delusive; and lead to utter destruction. Death! Death! eternal DEATH!!! is on their track. Remember Lot's wife. Joseph Bates, Fairhaven, Mass., Nov. 10, 1850. (This is from the Review & Herald, November 1850, p. 8, published in Paris,Me.) ~~~~~~~ Some have written regarding a question which was asked in
the thought paper for May, 1974 (VII -5). It read: "Could
it be that the beast of Revelation 17 is the prophetic symbolism of the
first beast of Revelation 13 in its 'healed' state?" This should have read -"Could it be that the woman riding
the beast which comes from the 'bottomless pit' is the prophetic symbolism
of how and in what combination the first beast of Revelation 13 will
appear in its 'healed' state?" Babylon the great -the Harlot of Revelation
17 -is composed of three sectors (Rev. 16: 19) rather than just the
Papacy as is represented by the first beast of Revelation 13. The beast
of Revelation 17 is "the eighth, and is of the seven", not "seventh."
This beast underlies all seven. See Testimonies to Ministers, p. 62
for the identification . Inasmuch as we are studying the book of Revelation
in the Sabbath School, it should be noted that the lesson on this subject
for the third quarter will give another interpretation to this prophetic
symbolism. The lesson states: "From another vantage point this beast
of chapter 17 is seen as the image to the beast in Revelation 13." (See
Lesson 7. p. 56) - TOP p 6 -- Study 2: FURTHER BACKGROUND INFORMATION ON ZAIRE -- "At the time of our little visit today I should like to tell you something about a rather unusual development in the Trans-Africa Division. That portion of Africa formerly known as the Congo is now the country of Zaire. Early in the year 1972 the General Conference officers received a letter from Elder M. L. Mills, president of the Trans-Africa Division, which gave information concerning recent developments in the Zaire Republic as it related to our denominational work. Apparently President Mobuto had become dissatisfied with the proliferation of religious sects in the country, and the government adopted a procedure to reduce the number drastically. The new law required that all religious groups be registered , with the government with the exception of three; namely Roman Catholics, Kimbangists (a purely Zaire oriented church) and the Church of Christ [CCZ]. The new law laid down certain regulations for any other church organization which might wish to function in the country. One of the requirements in connection with the application for recognition was a deposit of 100, 000 Zaires (the unit of local currency) in a bank in the country of Zaire. This amount represents approximately six months of the Seventh-day Adventist church's operating budget in the entire country of Zaire. The General Conference officers advised the Trans-Africa Division to make the deposit, and in due course, recognition was given to the Seventh-day Adventist church in this country." -- From a letter dated, September 25,1972, signed by J. C. Kozel, Assistant Treasurer of the General Conference. This information raises some very important questions that are left unanswered in this letter, or in the Review and Herald article on the subject dated, October 19, 1972. 1. Was the deposit returnable? Under what conditions? Has the money been returned since new regulations of the government placed our church as a "community" in the united Protestant Church of Christ of Zaire (CCZ)? 2. Or was this deposit like a performance bond? If our "community" as one of the groups in CCZ refuses to take part in the organic union called for by the president of CCZ, will the deposit be forfeited? 3. Has the deposit been placed into the operating budget of CCZ, since we agreed to become a part of the united Protestant Church of Zaire (CCZ)? Unless the questions concerning the events in Zaire are clearly answered and documented, one wonders if the price of a "sell-out" has risen somewhat in the past 1900 years from thirty pieces of silver to 100,000 Zaires! See January, 1973 thought paper special entitled "A Cover-up?" for a review of the report from the Review & Herald as compared with a report in Christianity Today. --- END --- TOP Study 3: From a WWN letter to a reader: RE: Lakes of Fire -- Now to your question in regard to "the Lakes of Fire." There are two lakes of fire in prophetic symbolism. The term -"the lake of fire" -while a literal experience at the close of the 1,000 years, is also the terminology for the final, eternal, and irrevocable judgment of God against all elements and factors that had their source in sin - even death and hell (grave). See Rev. 20:14. It is declared to be the second death. Now in the light of this, note Rev. 19:20 - only the beast, and false prophet were cast in prior to the 1,000 years. These prophetic symbols are representations of systems not individuals. Thus at the second coming of Christ, these systems end, never more to be resurrected - they are consigned to "the lake of fire." Only the dragon of the triumvirate -because he is not only a system, but an individual spirit or angel acting behind the system remains for the Lake of Fire after the 1,000, and then he is consigned where the beast and false prophet "were" assigned. The "are" of the KJV is supplied. See Rev. 20:10. After the 1,000 years, the wicked are no more either Catholic, or Protestant - these are gone forever, and to the minds of the unsaved are totally discredited. They had turned on the Woman. See Rev. 17:16-17. But the dragon marshals in person the nations - Gog and Magog. To him, to whom through the beast and false prophet all had been caused to worship in one great deception, they now lend their allegiance as the only possible way out of their dilemma. Then the end comes as they come to take the city. I believe that this fits the picture completely as given in the Word, and the Great Controversy. If you have further questions, or objections, I shall be most happy to give due consideration to them. --- END --- TOP Study 4: Trademark of the name Seventh-day Adventist [Perez Court Case] --
UNITED
STATES DISTRICT COURT -- UNITED STATES
DISTRICT COURT SOUTHERN DISTRICT OF FLORIDA GENERAL CONFERENCE CORPORATION OF SEVENTH DAY ADVENTISTS and GENERAL CONFERENCE OF SEVENTH- DAY ADVENTISTS, an Unincorporated Association, Plaintiffs, p
2 -- currently known as the ETERNAL GOSPEL
CHURCH OF SEVENTH DAY ADVENTISTS, and MINTSTERIO ADVENTISTA
DEL SEPTIMO DIA DEL EVANGELIO ETERNO, INC, (ETERNAL GOSPEL Of THE SEVENTH
DAY ADVENTIST MINISTRY, INC,), a dissolved Florida corporation,
and ETERNAL GOSPEL CHURCH OF LAYMEN SEVENTH DAY ADVENTISTS, a Washington
state Corporation Sole, 1. The Court has jurisdiction of this matter pursuant to 15 U.S.C. §§ 1121 and 1128 and pursuant to 38 U.S.C.§§ 1331, 1337, 1338, 2201 and 2202. 2. Venue is proper in this district pursuant to 28 U. S.C. § 13 91 (b) . 3. Plaintiff,
GENERAL CONFERENCE CORPORATION OF SEVENTH-DAY ADVENTISTS is a corporation
of the District of Columbia, having its principal place of business
at 12501 Old 4. The Defendant Raphael Perez is the managing agent and minister of THE ETERNAL GOSPEL CHURCH OF SEVENTH DAY ADVENTISTS (hereafter "Defendant's church"), an Defendant MINISTERIO ADVENTISTA DEL SEPTIMO DIA DEL EVANGELIO ETERNO [1] , and the sole shareholder of ETERNAL GOSPEL CHURCH OF LAYMEN SEVENTH DAY ADVENTISTS, a Washington "sole" corporation. The other Defendants named in the amended complaint have not been served and Plaintiff is proceeding without their being served. The Defendants will be hereafter referred to as "Defendant." 5. The Lanham Act, 15 U.S.C. § 1051 et seq. provides that no person shall, without consent of the registrant, use in commerce any trademark if "such use is likely to cause confusion, or to cause mistake or to deceive." Id. at § 1114(l)(a). 6. Terms which may be registered as trademarks fall into four categories of strength (1) generic; (2) descriptive; (3) suggestive; or (4) arbitrary. American Television v. American Communications, 810 F.2d 1546, 1548(11th Cir. 1987); University of Georgia Athletic Ass'n v. Laite, 756 F.2d 1535, 1540 (11th Cir. 1985) "'Generic" terms are those which name "'the genus or class of which an individual article or service is but a member." "Descriptive" terms "identify a characteristic or quality of an article of service." "Suggestive" terms suggest characteristics of the goods and services and "require an effort of the imagination by the consumer in order to be understood as descriptive."' "Fanciful" or "'arbitrary," terms are words or phrases that bear no direct relationship to the product, Generic terms represent the weaker end of the spectrum and arbitrary terms reprezent the stronger. Vision Ctr. v. Optiks, 596 F.2d 111, 115 (5th Cir. 1979), cert. denied, 444 U.S. 1016, 100 S.Ct. 668, 2 L.Ed.2d 646 (1980). 7. Generic terms may never be registered as trademarks under the Lanham Act. 15 U.S..C. § 1052(e). Descriptive terms may not be registered as trademarks under the Lanham Act, unless the holder shows that the mark has acquired "secondary meaning." 15 U.S.C. § 1052(e)(1), (f); Citibank, N.A. v. Citibanc Group Inc., 724 F.2d 1540, 1549 (11th Cir. 1984); Abercrombie & Fitch Co. v. Hunting World, Inc., 537 F.2d 4, 10 (2d Cir. 1976). Proof of secondary meaning in a trademark requires a showing that the mark has become distinctive of the trademark holder's product or services. 8. Five years after registering a mark, the holder may file the affidavit required by § 1065 and have its marked declared "incontestable." 15 US.C. § 1065(3). Once a mark has become "incontestable," its validity is presumed, subject to certain enumerated defenses set out in 15 U.S.C. § 1115 (b). [2] Park 'n Fly, Inc. v. Dollar Park and Fly, Inc., 469 U.S. 189, 105 S.Ct. 658, 83 L.Ed.2d 582 (1985). Dieter v, B&H Industries of Southwest Florida, Inc., 880 F.2d 322, 327(11th Cir. 1989). p 4 -- 9.
The Lanham Act, 15 U.S.C.A. § 1114(1) provides the Plaintiff
in a trademark infringement action has made a prima facie case if
the Plaintiff shows first that its mark is valid and second that the
Defendant's use of Plaintiff's mark is likely to cause Confusion.
Determination of likelihood of confusion requires analysis of seven
factors (1) type of mark,
(2) similarity of marks,
(3) similarity of the products
and/or services the marks represent, (4)
similarity of the parties' retail outlets and customers, (5)
the similarity of advertising media used, (6)
Defendant's intent and (7) actual
confusion. Dieter v. B & H Indus. of South West Florida,
Inc., 880 F.2d 322, 326 (11th Cir. 1989),
cert. denied, 498 U.S. 950, 111 S.Ct. 369, 112 L.Ed.2d 332 (1990).
TOP
10. In order to establish a likelihood of confusion all factors do not have to be resolved in favor of the Pliaintiff. Safeway Stores, Inc. Safeway Discount Drugs Inc,, 675 F2d 1160, 1167 (11th Cir. 1982). Applying the seven factors to the evidence in this case, the Court finds Plaintiff's and Defendant's marks are (1) trademarks utilized on identical religious "products" and service marks used in conjunction with identical religious "services," (2) the marks are patently similar due to the Defendant's utilization of Plaintiff's entire SEVENTH-DAY ADVENTIST mark, (3) the Church related products, Church services and Church titles are vastly similar, (4) the church attending people ("customers") of both parties are believers in Seventh-day Adventism, (5) the advertising is similar through publications, church signs and radio broadcasts, (6) Defendant's intent is apparent from Defendant's prior knowledge of Plaintiff's SEVENTH-DAY ADVENTIST name, and (7) actual confusion, though unnecessary to prove, is evidenced by newspaper articles reflecting confusion in the minds of those attending church services of both entities ("customers"). 11. The underlying
purpose in considering similarity of marks (factor [2] ) as an indicator
of 12. To establish secondary meaning, the owner of p 5 -- First line is missing -- TOP primary significance of a term is to identify the source of the product rather than the product itself. Inwood Laboratories, Inc. v. Ives Laboratories, Inc., 456 U.S. 844, n.11.
14. The mark "SEVENTH-DAY ADVENTIST" was registered (Reg. No. 1,177,185) as a trademark and a service mark by the Plaintiff with the United States Patent and Trademark Office on May 7, 1980 and Plaintiff has filed an affidavit of use of the mark as required by 15 U.S.C. § 1058 (a) and said registration is now valid. The validity of the registered mark and of the registration, and the Plaintiff's ownership and exclusive right to use said mark in commerce are incontestable under 15 U.S.C. § 1065 and 15 U.S.C. § 1115 (b) as Plaintiff has filed the required affidavit with the Commission of Patents and Trademarks. Dieter v. B&H Industries of Southwest Florida, Inc., 880 F2d 322, 327 (11th Cir. 1989). The Plaintiff's registration covers religious books, magazines, pamphlets, newsletters, brochures, encyclopedias, dictionaries, commentaries, fliers, bulletins, yearbooks, booklets and bibles; for establishment and administration of employee health care and benefit programs and medical insurance programs; for educational instruction services in academics at grade school, high school and college level; for film production and distribution services; for health care services, namely hospital, pharmaceutical, nursing home and medical laboratory services; and for conducting religious observances and missionary services, church services, namely rendering ministerial and religious counseling services. 15. on July 2, 1998, the Plaintiff registered (T98000000764) the mark "SEVENTH-DAY ADVENTIST" in Florida under Chapter 495, F.S. § 495.181, F.S. requires that ". . . in construing (the Florida statute) due consideration and great weight be given to the interpretations of the federal courts relating to comparable provisions of the Trademark Act of 1946, as amended (15 U.S.C. § 1051 et seq)." TOP 16. Defendant Raphael Perez was a member of a Seventh-day Adventist Church of Plaintiff in West Palm Beach, p 6 -- Florida.
He, along with approximately 40 to 50 other mernbers left Plaintiff's
Seventh-day Adventist Church in West Palm Beach, Florida in 1991 to
form his own church (Defendant's 17. Perez then attempted to join the Florida Conference (another Conference of the Plaintiff General Conference). He and his church were again denied admission due to his refusal to stop the anti-Catholic radio broadcasts. 18. The Defendant's Church never gained admission into the Southeastern Conference or any other Conference of the Seventh-day Adventist Church. Defendant Perez did not gain employment, ordination or licensing as a minister of the Southeastern Conference or any other conference of the Seventh-day Adventist Church. 19. Prior to the
time Defendant began using "SEVENTH-DAY ADVENTIST" and Plaintiff's
acronym "SDA" he knew of Plaintiff's use of "SEVENTH-DAY
ADVENTIST" and Plaintifffs 20. Since 1992
Perez has continued to operate the Defendant's Church in West Palm
Beach, Florida. His church sign currently says "'ETERNAL GOSPEL
CHURCH OF SEVENTH DAY p 7 -- 21. Defendant's uses of Plantiff's mark are likely to and have resulted in confusion and damage to the Plaintifffs reputation. 22. In the present case
Plaintiff's trade name, trademark and service mark SEVENTH-DAY ADVENTIST
is at least suggestive and at a minitnum is descriptive (not generic).
The words "seventh-day" alone define Saturday as the seventh
day of the week, but alone do not suggest keeping the seventh day holy
within the total doctrines and tenants of Plaintiff herein. Similarly,
the word "Adventist" alone defines the Coming of Christ but
alone does not suggest the specificity 23. However, even if the Plaintiff's registered mark is "merely descriptive" since it is "incontestable" under 15 U.S.C. § 1065(3) and has gained secondary meaning it is valid and enforceable. 24. Plairitiff's trade
name, trademark and service mark SEVENTH-DAY ADVENTIST and Plaintiff's
acronym SDA have acquired secondary meaning through the continuous usage
thereof from 1860 forward (well prior to Defendant's first use in 1992)
and, as such, the names SEVENTH-DAY ADVENTIST and Plaintiff's acronym
SDA must be protected fully as if the names were strong at inception.
Evidence of the distinctiveness of Plaintiff's marks begins with the
adoption of SEVENTH-DAY ADVENTIST and Plaintiff's acronym SDA over 139
years ago, and the continuous and uninterrupted use of SEVENTY-DAY ADVENTIST
and Plaintiff's acronym SDA to date as the mark SEVENTH-DAY ADVENTIST and Plaintiff's acronym SDA. Through members, workers, ministers and pastors and associated health and education programs, media centers, publishing houses and the publications thereof, the mark SEVENTH-DAY ADVENTIST and Plaintiff's acronym SDA have become famous and synonymous with the good will and quality of the Seventh-day Adventist Church. Plaintiff has expended considerable effort and expense over the last 139 years in promoting its mark SEVENTH-DAY ADVENTIST and Plaintiff's acronym SDA and the products and services associated therewith, and consequently the mark is entitled to broad protection. 25. In evaluating a claim of secondary meaningo consumer surveys are recognized as the most direct and persuasive evidence of secondary meaning. Investacorp, Inc. v. Arabian Investment Banking Corporation, 722 F. Supp. 719 (S.D. Fla. 1989) ; Schmidt v. Honeysweet Hams, Inc., 656 F. Supp. 92 (N.D. GA 1996) . 26. The Roper Survey
conducted by Plaintiff's expert witness Harry O'Neill in the summer
of 1999, 27. The Plaintiff's acronym "SDA" has obtained secondary meaning with the Plaintiff and the use thereof by the Defendant will cause confusion. Accordingly Plaintiff is entitled to enforce its common law rights to the acronym "SDA." Automated Productions Inc. v. FMB Maschinenbaugesellschaft mbH & Co., 34 U.S.P.Q. 2d 1505 (N.D. Ill. 1994). TOP
29. Florida's "anti-dilution"
statute [3], provides for injunctive relief if it appears that there
exists a p 9 -- Safeway Discount Drugs, Inc., 675 F.2d 1160, 1168 (11th Cir. 1982); Freedom Savings and Loan Association v. Way, 757 F.2d 1176, 1186 (11 Cir. 1985); Abner's Beef House Corp. v. Abner's Int'l Corp. Inc., 227 So.2d 865, 866 (Fla. 1969). 30. Defendant's use of the Plaintiff's mark has created both a likelihood of cosfusion and actual confusion and injury to Plaintiff's business reputation and dilution of the distinctive quality of Plaintiff's SEVENTH-DAY ADVENTIST name. 31. The Defendant has raised the defenses that (a) Plaintiff is estopped on a theory of "issue preclusion'' by virtue of the prior judgment in General Conference of Seventh-Day Adventists v. Seventh-Day Adventist Kinship International, Incorporated, U.S.D.C. CD Calif., Case No. 87-8113 (hereafter referred to as the "Kinship case"); (b) Plaintiff is estopped by virtue of actions taken by the Southeastern Conference of the Seventh-day Adventist church which permitted Defendant to use the mark; (c) the Plaintiff's mark is "generic" and not entitled to trademark protection; (d) Defendant' use of the Plaintiff's mark is a "fair use" of the mark; (e) that the use of the mark by the Defendant' is protected under the First and Fourteenth Amendments to the United States Constitution. 32. In the Kinship
case, the Plaintiff sued to enjoin Seventh-day Adventist Kinship Internatinal, 33. The Kinship opinion finding, that the term "Seventh-day Adventist" is generic when used by a gay support group, is distinguishable from the case at bar where Defendants use "SEVENTH-DAY ADVENTIST" in their church name, church publications, radio broadcasts and newspaper advertising. The Kinship couut opinion supports an analysis that "SEVENTH-DAY ADVENTIST" is not generic when used as a church name and in connection with religious services and religious publications. 34. Had the Court in Kinship found "SEVENTH-DAY ADVENTIST" to be generic for the classes of goods (publications) and services (religious observances, i.e. churches) protected by Plaintiff's registration, the Court necessarily would have canceled Plaintiff's Reg. No. 1,177,185 under 15 U.S.C. § 1119 which reads: "In any action involving a registered mark, the court may order the cancellation of registrations, in whole or in part p 10 -- and otherwise rectify the register with respect to the registrations of any party to the action. Decrees and orders shall be certified by the Court to the Commissioner, who shall make appropriate entry upon the records of the Patent and Trademark Office, and shall be controlled thereby." 35. The Kinship Court
did not order the cancellation of Plaintiff's Reg. No. 1,177,185, as
is 36. The contemporary
historical evidence does not show that the term "SEVENTH-DAY
ADVENTIST" was generic, i.e. established as the name of either
the religious faith or its 37. The Court finds that "SEVENTH-DAY ADVENTIST" has not become generic. The Plaintiff's surveys, as well as its use of the name, convince the Court that most of the public identifies "'SEVENTH-DAY ADVENTIST" as the name of the Plaintiff Church and not a religion. Whether "SEVENTH-DAY ADVENTTST" is generic when used to refer to a religion, does not answer the question of whether it is generic when used as a church name by the Defendant Church. See Christian Science Bd. v. Evans, 520 A. 2d at 1360 (Garibaldi, J. dissenting). The Court finds that when used as a church name "SEVENTH-DAY ADVENTIST" is not generic. 38. The Defendant began use of the Plaintiff's name while the Defendant was attempting to become admitted as a member church of the Plaintiff. The defenses of laches and acquiescence should not arise from the use while Defendant was seeking admission to the Plaintiff's Southeastern Conference. See National Board of Young Women's Christian Association v. Young Women's Christian Association of Charleston South Carolina , 335 F. Supp. 615 (D.So. Carolina 1971) and cases cited therein, where the Court found that a religious organization is entitled to protection agains the use of its name by those who secede from the organization. The YWCA court found that use of the name while the Defendant was affiliated with Plaintiff accrued no rights to use the p 11 -- name -- The Rest of the Line is Missing -- 39. The laches defense requires proof of three elements: (1) a delay in asserting a right or claim; (2) that the delay was not excusable; (3) that the delay caused the Defendant undue prejudice. A Court must also consider the public's interest in the trademark. Thus, even though a Defendant might suffer some prejudice, the public interest in avoiding confusion might out weigh that prejudice. Conagra Inc. v. Singleton, 743 F.2d 1508, 1517 (11 Cir. 1984). 40. The mere passage of time does not constitute laches unless the passage of time is shown to have lulled Defendant into actions in reliance thereon. Friend v. H. A. Friend and Co., 416 F.2d 526,533 (9th Cir. 1969); John Walker & Sons, Ltd. v. Bethea, 305 F. Supp. 1302, 1311 (DC SC 1969). 41. Plaintiff allowed Defendant to use its mark conditionally and on a limited basis in 1991-1992 when Defendant was attempting to gain admission to Plaintiff's SEC. Defendant's used Plaintiff's mark on the radio in Florida in 1991-1992. Plaintiff advised Defendant it could no longer use Plaintiff's mark in 1992 when it denied Defendant's application to join the SEC. Defendant began its newspaper ads in 1994. This case was filed in 1998. The Court finds no inexcusable delay by Plaintiff or undue prejudice to the Defendant. TOP 42 . Acquiescence is
an equitable defense that denotes active consent by a senior user to
another's use of the mark. The difference between acquiescence and laches
is that laches denotes passive consent and acquiescence denotes active
consent. Coach House Restaurant v. Coach and Six 43. The Plaintiff's Southeastern Conference permitted Defendant's use of Plaintiff's mark on the radio in 1991 and 1992 while the Defendant was attempting to gain admission to a Plaintiff's Southeastern Conference. When Plaintiff denied the Defendant's admission into the conference the Defendant knew he no longer had Plaintiff's permission to use Plaintiff's name. The record does not p 12 -- support Defendant --- The Rest of the Line is Missing -- 44. However even if
proved, the defense of acquiescence is not absolute. Upon a showing
that 45. The Court finds from the evidence that Defendant's use of the Plaintiff's mark has and will cause inevitable confusion which can only be effectively avoided by the Court enjoining the Defendant's use of the Plaintiff's mark. 46. Section 1115(b)(4) of the Lanham Act authorizes non-trademark use of a descriptive term only where the term is "used fairly and in good faith." The holder of a protectable descriptive valid mark has no legal claim to an exclusive right in the primary, descriptive meaning of the term; consequently, any one is free to use the term in its primary, descriptive sense "so long as such use does not lead to customer confusion as to the source of the goods or services." Zatarians, Inc. v. Oak Grove Smokehouse, Inc., 698 F.2d 786, 791 (5th Cir. 1983). It is the Defendant's burden to prove that its use is (1) not as a trademark (2) done fairly and in good faith and (3) only to describe to users its goods. Burger King Corporation v. Pilgrim's Pride Corporation, 705 F. Supp. 1522 (S.D. Fla. 1988). TOP 47. The fact that the
Defendant's use of Plaintiff's mark has lead to actual confusion precludes 48. Defendant's use of SEVENTH-DAY ADVENTIST and Plaintiff's acronym SDA in its church name(s) and radio and newspaper advertisements is a service and trademark use, because they are each an identifier of source or origin. 49. The very intent in Defendant's adoption of the name SEVENTH-DAY ADVENTIST is to tell the public who the Defendant is, namely, an identifier of source. Furthermore, Defendant's good faith is at issue: its choice of these phrases when other phrases were readily available indicate a clear intent to trade on the good will and product identifier of Plaintiff. Sierra On-Line, Inc. v. Phoenix Software, Inc., 739 F.2d 1415, 1422 (9th Cir. 1984) 50. Defendant intentionally used "SEVENTH-DAY ADVENTIST" and Plaintiff's acronym "SDA" as an origin-indicating mark and, accordingly, Defendant's fair use defense fails. p 13 -- 52. It is well established
that religious institutions are entitled to the protection of the trademark Nothing in the Constitution prohibits a religious organization from owning property - and a trademark is a property right - or prohibits the government from protecting that property from unlawful appropriation of others. By granting to a religious organization the exclusive use of a name, the Patent Office only deprives other religious groups of the use of that particular name, and such grant does not deny such other religious organizations the opportunity to establish competing groups having the same purpose but with different names. YWCA at p. 624-25. The Court finds that enforcement of Plaintiff's trademark rights will not violate any constitutional rights of the Defendants. Employment Division v. Smithe, 494 U.S. 872 (1990). IT IS HEREBY ORDERED and ADJUDGED the Defendants and all of their owners, officers, agents, servants, employees, attorneys, their heirs, successors and assigns, and all persons acting in concert or participation with them shall be enjoined from using, the designation "SEVENTH-DAY ADVENTIST," the Spanish equivalent "ADVENTISTA DEL SEPTIMO DIA," and Plaintiff 's acronym "SDA" or any other word or words confusingly similar to Plaintiff's mark or infringing Plaintiff's mark or competing unfairly with Plaintiff through the use of any word, symbol or device confusingly similar to Plaintiff's mark or any copy or colorable imitation thereof. DONE and ORDERED in chambers at the James Lawrence King Federal Justice Building and United States District Courthouse, Miami, Florida, this 27th day of April, 2000. TOP Signed: James Lawrence King, United States District Judge p 14 -- cc: Robert E. Pershes, Esq. [1] The Spanish equivalent of ETERNAL GOSPEL CHURCH OF SEVENTH DAY ADVENTISTS. [2] The defenses to an incontestable mark are: (1) obtained fundamentally; (2) abandoned; (3) allow others to use the mark so as to misrepresent the source of the goods or services; (4) non-trademark use, used fairly, used in good faith, only to describe the goods or services of such party; (5) lack of knowledge of regrestrant's prior use; (6) prior use of non-registered user's marks; (7) used to violate antitrust laws of U.S.; (8) mark is functional; and (9) equitable principals, including latches, estoppel and acquiescence are applicable. [3] F.S.§ 495,151 Every person, association, or union of workers adopting and using a mark, trade name, label or form of advertisement may proceed by suit, and all courts having jurisdiction thereof shall grant injunctions, to enjoin subsequent use by another of the same or any similar mark, trade name, label or form of advertisement if it appears to the court that there exists a likelihood of injury to business reputation or of dilution of the distinctive quality of the mark, trade name, label or form of advertisement of the prior user, notwithstanding the absence of competition between the parties or of the confusion as to the source of goods or services. --- END --- TOP 2002
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