CHAPTER II: WHY HAVE THEY GONE?

CHAPTER III: WHY COME BACK?

CHAPTER IV: WHY BE A CHRISTIAN?

CHAPTER V: WHY ADVENTISM?

CHAPTER VI: PLEASE, COME BACK

CHAPTER I

WHAT HAS GONE WRONG?

Both my wife and I are second-generation Adventists. I am one of five children, my wife one of three. All eight of us grew up in an Adventist home. We all went to the children Sabbath school, and all eight of us were members of the Adventist Youth Society. We all went to Adventist summer camps and attended youth congresses. Yet, only my wife and I are still "in the church".

My mother passed away just a few years ago. She had been a widow for some thirty-five years. Religious fervour is not among the few things I remember of my father. He became an Adventist when he married my mother. He may have felt that this was part of the deal to make her say "yes". I do not know what his influence on our religious development would have been, had he lived to see us grow up beyond our early teens. But I do know that my mother did everything she could to keep us "in the truth". She lived her faith, and I am sure that her children were constantly in her prayers. All five of us saw the same example of real Christian commitment and life-long loyalty to the church she had joined when she was only sixteen or seventeen years old.

My oldest sister was at one time baptized into the Adventist Church. She stayed only a few years. Two of my sisters emigrated to Canada. Long before they left, they had stopped going to church. My youngest sister stopped attending when she was about fourteen or fifteen.

My in-laws have now reached the age of the "very strong" and have been members of the church since before they married more than 55 years ago. Both my brother-in-law and my sister-in-law attended an Adventist secondary school. They also must have been the subject of the equivalent of possibly months of quality prayer-time. But neither of them joined the church, nor show any indication that they might do so in the future.

So, out of eight, there is just my wife and myself. We met when we were quite young and married when we were just 21 (she) and 22 (I). Would I have stayed in the church, or would she have stayed, if we had not been together from early in our lives? That remains, of course, a question no one can answer.

Looking back, we think we can see all kinds of reasons that may have contributed to the fact that six of us eight did not want to be Adventists. The fact that my sisters and I had to travel some 8 miles by bike to attend a small church where the average age of the members must have been around sixty, did not exactly help to create enthousiasm. If I were to make a list of the probable reasons why six of us left, I could point at some mistakes our parents made in their attempts to persuade us to stay in the religious home they had chosen.

But it is not quite as easy to blame our parents for the absence of our sisters and brother from the Adventist fold, now that my wife and I have a son and a daughter in their late twenties. They have been raised in an Adventist home (more precisely: in a minister's home!); they have gone to the children's Sabbatschool and were part of Adventist scouting. They had and still have Adventist friends. They were with us, at least for some time, while we were serving as missionaries in Africa. Our son graduated from an Adventist college in the United States. And they also, of course, have been the subject of much prayer. But they have not joined the church and have not given any signal that they might do so in the near future.

Yes, I begin this little book on a very personal note. For that I do not apologize. Many people may shrug their shoulders, but to most Adventists this is an extremely inportant issue. For them the world consists primarily of two categories: Adventists and non-Adventists. And to see those who are dearest to you on the other side of the great divide brings disillusionment and sadness. I try to tell myself that there are other ways of looking at this, but nonetheless for me also this is something that affects me in a highly personal way.

The distress about those who never joined the church, or left after they did, is not confined to our immediate family. I have not lived in my home country now for quite a number of years. But I stay in touch. I know I need roots, and I make sure they remain strong. So, I try to keep in touch with friends and colleagues in my native land. And when my wife and I go "home" - which happens on the average a few times a year - we call on more people in a week than many a local pastor does in a month. One subject tends to dominate most conversations: the Adventist Church. We want to know the details about what's happening in the church. Of course, we wonder why the present Adventist leadership in our country makes the kind of decisions they do, and not hindered by a detailed knowledge of the background of many of their policies we have a great time in jumping to all kinds of conclusions. In particular, we want to know about people! Where is he or she? What does he or she do these days? So often, in one form or another, the answer is: "You know, they don't come to church anymore!" Or: "We have not seen them for a long time!" Or: "They are just different people nowadays!"

People who at one time were our friends, schoolmates, teachers, co-workers and colleagues have for various reasons and at various speeds moved toward the back door of the church. Many have left altogether, while some are still turning around a few more times in the revolving door before they will finally eject themselves into the world outside.

And that's not all. So often, wherever I go and meet good friends - and when we talk about things that really matter, about our faith, the church, the mission of the church, our own role in it - there is much uncertainty, even doubt. Where are we in our own spiritual pilgrimage? Why is it that we have difficulty accepting certain interpretations of portions of the Bible, that seemed so clear-cut twenty or even ten years ago? Why does our own church at times fail to provide the spiritual atmosphere that really satisfies our inner needs? Are we the only ones who so often fail to see the relevance of so many of the things the church says and does? Yes, I have heard friends, even pastor-friends say: "If I could do it all over, I don't know whether I would choose this career." Or: "I find it increasingly difficult to tell people who are happy in their denomination that they must join the Adventist Church. Do doctrines really matter that much? Is not the main thing that you have truly accepted Christ? Does the Adventist Church really offer that much extra, in terms of spirituality or Christian maturity, that it is worth the trauma of a denominational move?"

Since these first few pages are, as I already said, rather personal, I might as well be honest and include myself, at least to some extent, with the people I described in the previous paragraph. I also, through the years and even today, have moments when I ask myself some hard questions and wonder who are right: Those who have never joined or have left, or those who have stayed. It is important that I make this clear from the outset. I do not have all the answers. I have at times felt tempted to leave the church. But I have stayed. Many years ago I decided to work for the church and (most days) I am happy that I made that decision. I do not believe that I have simply stayed because my livelihood is at stake, although that is, of course, a factor that does play a role. But honestly, I think I would still have other professional options if I felt totally unhappy in my work. I may have many faults, but I don't think I am that much of a hypocrite that I could continue to work for an organization from which I felt totally estranged. Nor could I continue to mount Adventist pulpits, if I no longer believed that it's worthwhile to be or to become an Adventist Christian.

Maybe I should put it this way: Many of us who have been raised Adventists or have at one time or another joined the church have had doubts about our faith and/or our church. Some have just drifted away, because there was not enough to hold them. Others, after much soul-searching, have opted for another brand of Christianity or religion, or for a life without any organized form of religion. Others again, have been close to the back door, some even have gone round a few times in the revolving door, but have been "sucked back" into the church. Or they just continue to hover near the exit. Many others, of course, have remained active church members, satisfied with what the church has to to offer. It is, it would seem to me, not just a matter of being "in" or "out". There is a whole series of stations on the track between totally repudiating Adventism on the one extreme end of the journey and being totally convinced and satisfied by the Adventist Church and its message on the other end.

True enough, I want to communicate in particular with those who are "out" or "on their way out", but not from the standpoint of someone who is almost a saint, someone who has never had any doubts, someone who is always happy and content. I have my problems with my church. But I want to stay. More than that: I want to remain active in the church. I hope for and work for change. And I believe that many who have remained outside or have left could find, or could rediscover, in my church a spiritual home that is worth belonging to. I hope you won't stop reading at this point, thinking: So, that what it is! Just another sermon to pressure me; just another way of winning a few souls for the Adventist Church - possibly a little more subtle than we usually experience - but with the same ultimate goal.

Please, bear with me for the hour or so it will take you to read what I have to say. There may be a somewhat different angle to what I want to say than you suspect. Because I will not be only talking to those who have left, or have never realy come on board. I will also be talking to others who are in the process of leaving, and to those who think they will never leave and fail to understand why so many around them waiver in their faith or no longer see the relevance of what they once believed, or seem to have outgrown the church, or simply no longer feel at home or even welcome in the Adventist fold. And I am also talking to myself, trying to clear up some things in my own mind as I grapple with some of the things I see in my church.

Before I will attempt to analyse in more detail why in many places the back door of the church is wide open, I must also paint the problem in less personal, more objective terms.

The Seventh-day Adventist Church is one of the fastest growing religious bodies in the world. I remember well when the one million member mark was reached. It took the church more than a century (from 1844 to 1955) to grow from a handful of believers in the Northeast and Mid-West of the United States to a multi-national movement of one million members. As I write, the membership stands at almost ten million. And, "if time should last" (to use some good Adventist jargon), by the turn of the century it may well have reached 12 million or more.

These numbers are related to net growth. The totals of people who are baptized into the Adventist Church are, of course, significantly higher than the net increase indicates. When, in 1982, the church launched its "one thousand days of reaping" campaign, it seemed that for once the church had overreached itself. A baptismal goal of 1000 people a day during a 1000-day period appeared to be rather optimistic, or even unrealistic. But when the General Conference held its quinquennial world congress in 1985, it was reported that the goal had been reached! Ten years later the average number of people joining the Adventist Church every day has more than doubled.

Therefore, when I speak of the large numbers who do not join, and of those who leave, I should not give the impression that the Adventist Church, like so many other denominations in the world, is on the decline, that it will only be a matter of time before the last believer will turn off the light. Nothing could be further from the truth. Even if it is granted that in some places church growth is very slow, and that the growth rates around the world are very uneven; even if it is granted that the church has a very hard time reaching large population segments - varying from Muslims in the Middle-East, and Buddhists in Asia, to Orthodox Christians in Eastern Europe and the unchurched in Western Europe - it cannot be denied that Adventism is a success-story.

But the statistics of success should not blind us to the fact that many of the newly baptized do not stay. And to the fact that many who have been church members for a long time, at some point draw the line and leave the community of faith they were part of. The statistics of abundant growth should not make us unwilling to face the sad, but undeniable fact that young people are leaving the church in large numbers, or just never feel attracted enough to it to join it in any formal way.

It is very difficult to know exactly how many fall in the categories described in the previous paragraph. The numbers reported of those baptized and those who died are pretty accurate, but the other statistics are much less reliable. Not all who are baptized remain active members, yet often their names will remain on the books. On the other hand, there are many who attend church without ever having been baptized; they are not included in any statistics. It is also safe to say that the official figure of "apostasies" is far too low. I would not be surprised if it were 50% or even 100 % higher. Calculations based on the official statistics give a total of close to a million "apostasies" in the last ten years. If we add only a conservative 50% the figure stands at least at 1,500.000. That's quite a number, isn't it. It equals the population of a major city. All of these men and women at one time responded in the affirmative to the baptismal questions; and they all left, some after just a few, others after many years.

And what about the numbers of those who were close to joining the church but never did? I do not have access to data which would allow me to make a reasonable calculation, or even an educated guess. But no one can dispute that we are not dealing here with a group of a few thousand or even a few hundred thousands. More likely this group numbers at least a few million. Hundreds of thousands of members worldwide never had the joy of seeing their life partner baptized. Many of those, at one point or another, considered joining their partner's religion, but then decided against it, or were not strongly enough attracted to it to actually take the step.

How many families are there in the church? The denominational demographics vary greatly from country to country. In some parts of the world the average age of the membership is perilously high, while in large parts of the third world the majority of the Adventist members are below the age of 30. But let's suppose that during the last decade there were one million families with children between the ages of ten and twenty. Let's continue to suppose that each family on the average had three children, and that one out of every three of these children did not join the church. That would mean that over the last ten years one million young people were educated in Adventist homes, but opted out of Adventism. One million! Of course, this estimate is too low. If our estimate of one million families is somewhere near the mark, and our guess regarding the average size of the Adventist family is anywhere near reality, the number of children who have turned their backs on the church is probably closer to 1,5 or 2 million or more.

So, my personal predicament - why only my wife and myself out of eight children stayed with the church, and why both our son and our daughter have not become members - is just a tiny part of a phenomenon of gigantic proportions; those dear to me who have left or have remained outside are just a few inviduals among these millions of people who have rejected Adventism or have given up on it. And remember, many are still officially inside, but in their heart of hearts have already said farewell and many others wonder whether they will have the stamina to stay or the courage to leave.

Whether you, who read these pages are someone who at one time was close to becoming an Adventist, or whether you have been an Adventist in the past, or still are - wholeheartedly or only just - inside the church, I am talking to you. What's so attractive about Adventism that so many millions join the church? And, more in particular, what is so frustrating about Adventism that millions again leave?

CHAPTER II

WHY HAVE THEY GONE?

Adventists at times have the tendency to think that, since they form a "unique" church, the problems of their church are also unique. No doubt, the Adventist Church faces some difficulties which are unknown to other denominations. But in many ways its challenges reflect what is happening elsewhere. Adventist evangelism tends to be successful in those parts of the world where other conservative Christian bodies also have their best results. And Adventist church growth tends to be stagnant among those population groups and in those secularized regions of the West where most Christian churches are in trouble. (This is not to suggest that the problems are always of the same magnitude. In fact, generally speaking, Adventists do much better than most other denominations. In Western Europe, for example, where many churches have seen their membership reduced to half or less of what it was a decade or so ago, and where the percentage of active church members has declined to one-digit numbers, the Adventist Church has not lost much terrain or has even maintained a small annual net growth. That is not spectacular when compared to areas where annual net growth approaches or even exceeds 10 percent, but it is nonetheless significant.)

Yes, in much of the Western world the Seventh-day Adventist Church, to a significant extent, shares in the negative, zero, or minimal membership growth most Christian churches are experiencing. That is also true for the alarming increase in the number of non-active members or non-attenders, who do not intend to end their membership, but are hardly ever seen in church. And also for the failure to attract a large portion of the younger generation. Everywhere it is, in particular, the young people who drop out of sight. Contrary to what happens in many developing countries, where the bulk of the membership in Christian churches - including the Adventist Church - is under 30-35 years of age, the churches in the West have a disproportionate percentage of greying or balding heads.

Why is Christianity in trouble in the Western world? Why does Adventism not experience the same kind of success in Europe and the United States, in Australia and New Zealand, and among the whites of South-Africa, as in the Caribbean, South-America and many African countries?

All who have given some thought to that question will inevitably come up with the word "secularism". Indeed: the western world has become utterly secular and has pushed religion to the fringes of daily life. Western thinking has been penetrated by an insidious, all-pervading kind of materialism that leaves little, if any, room for spirituality in general, and Christianity and the church in particular. That has not happened overnight. From the start, Western thought has suffered from a fatal streak of dualism, which tended to relegate the spiritual to its own separate sphere. In the past few centuries that sphere has gradually - and at times rather rapidly - been reduced as the rise of modern science seemed to constantly diminish the need for religious answers to many of mankind's questions.

Any discussion about the phenomenal rise of western secularism and the present state of the Christian Church will soon raise the question where we should lay the blame. Surely, there are many factors. The Renaissance, the Enlightenment and, more recently, the victory of evolutionary thinking have all contributed to the shift from God to man as the center of the universe. But, let's be honest, the Christian Church itself must bear much of the blame. Christian denominations kept busy fighting one another, while failing to recognize the real enemy outside their gates. They kept answering questions people were no longer asking. They were often hopelessly out of touch with the real world. Too often they were using archaic language that few really understood, or sticking with old customs that had lost all meaning. Too often they were speaking without first listening. Too often they showed a determination to cling to whatever power they had, without a willingness to be vulnerable and truly human. Too often they sided with the ultra-conservative forces who worshipped the past or the status-quo, and too often they fought change. Too often they opted for the strong and the rich and neglected the poor and the underprivileged....

It is relatively easy to speak about the Christian Church in general, or about the Christian denominations in plural. It is much more painful to confess that this picture of the failures of the Christian Church also, to a considerable extent, applies to the Seventh-day Adventist denomination. Should we not be willing to acknowledge that Adventism also keeps on dealing with many questions that have largely lost their significance and often keeps silent with regard to things that really matter for people who live in the mid-1990s?

Are you still with me? What I am saying is, that our western world has become more and more "worldly" and less and less "spiritual". The churches, by and large, for a long time failed to see the seriousness of what was happening. They continued to live in the past and many "modern" people were beginning to feel less and less at home in their church. The church did not see or refused to deal with their problems. And as a result many no longer bother to go to church; they have dropped out, or have never felt the urge to get involved with the church. That is what happened in most Christian churches. And that is what has happened - and is still happening - in the Adventist Church. (All this does not mean that most people no longer believe in God; church membership and faith may be related, but they are not identical; we'll return to that in the next chapter.)

A problem with doctrine?

I am convinced that the brief analysis of the last few pages is basically sound. Much more could be said; statistical information could be added; case studies about local congregations or individual denominations could be cited. There is an abundance of literature in any good library, for those who want to do some research for themselves! What I have described forms the background, the general "climate" in which people decide whether they want to become or remain a Seventh-day Adventist Christian. Granted, the vast majority is only vaguely aware of this and, if asked, would never point to these factors as their reason for staying away or leaving. If they were asked why they have decided not to join, or why they have dropped out, they would list reasons that are usually much more concrete. Some of these reasons may not seem very important to many of the members of the Adventist community. Many just fail to see why people should make such a fuss over such relatively unimportant things, or be so upset about mere incidents. The reasons why people put distance between themselves and the Adventist Church may indeed to others appear to be insignificant, but they are clearly important for those involved. And that is what matters.

We must face the fact that there are some who will not join the Adventist Church or have decided to leave because they just cannot accept certain Adventist doctrines. After having attended a series of meetings, or having participated in a Bible study group, some have remained unconvinced of the correctness of the Adventist teachings. Others at one time believed in the Adventist "truth", but have drifted away from it. They have come to feel that certain Adventist doctrines or prophetic interpretations are untenable, or that certain lifestyle demands miss a clear Biblical basis.

We will have to return to the question of the importance of doctrine. I firmly believe that doctrines are important. If we say that we believe, we must clarify in Whom we believe, what we believe about Him and his relationship toward us, and what those beliefs imply for our everyday life. If people do not put in words - difficult as that is - what they believe, they will find that they will soon not believe anything at all.

Those who remain convinced that some other denomination rather than the Adventist Church holds the key to Biblical truth, would do wrong to become or remain a Seventh-day Adventist. Yet, not all doctrinal disagreement or uncertainty, should automatically lead to the decision to avoid or sever all ties with the Adventist Church. We will say a little more about that toward the end of this booklet. At this stage in our discussion, I would just like to point to the undeniable fact that, although lack of doctrinal agreement may keep many from joining the Adventist community, very few leave for purely doctrinal reasons. This fact is clearly borne out by all recent research. In fact, many who have left, continue to defend Adventist doctrines, but leave in spite of their conviction that the Adventist teachings are basically sound. And even if doctrines are a reason for leaving, they are usually not the only, or even the primary, reason. And then it is usually not so much the correctness of Adventists doctrines, but rather their relevance for daily life, that is at issue.

A problem with people

What do people tell us about their reasons for staying away from or leaving the Adventist Church? Whether they tell us or not, a frequent reason is that they feel hurt or disappointed, or both. Their problem is not so much the doctrines of the church but rather the people in the church: the leaders, the pastors, the members. A few years ago Adventist leaders in America decided to launch the slogan which promotes their church as a "caring church". Certainly, in many local churches that is a distant goal, and remains a far cry from reality.

When one of the Adventist publishing houses accepts a manuscript entitled "How to survive in a dead church" for publication, we may conclude that the problem is being recognized; there apparently is a market for a book about "congregational hazards to your spiritual health" in the church! It is a dream which is as yet far from being a reality. But it is a dream worth praying and working for, every inch of the way. Please, come, return, join me in my dream.

What are some of the problems? First, there is often quite a difference between theory and practice. The Seventh-day Adventist Church claims it welcomes new members. But does it really? In spite of the ‘greeters’ at the door on Sabbath morning, many churches act as if ‘new’ people upset the happy routine; they are in subtle - and sometimes not so subtle, ways regarded and treated as intruders who threaten existing relationships. Granted, it is very difficult to know how to put visitors or new members at ease. Some want a measure of anonymity; many need time before they are ready to become involved in social relationships. But everyone appreciates warmth and wants to feel welcome. Large churches pose a particular challenge for those who long for warmth, for involvement, for friendship. Small churches may pose a different kind of hazard. They are at times dominated by one of more persons with unpleasant personalities, who are tolerated rather than appreciated, while some would prefer to avoid them altogether. Unfortunately, in many churches you find such individuals which you would never choose as your friends. Many just find it too much to listen, week after week negative comments, and get tired of always giving in to their way of doing things. (Because that is what usually happens: these unpleasant people get their way because the rest gets tired of the trouble that results from disagreeing with them.)

Of course, there is also the ethnic aspect! At present I live in England. Once upon a time the Adventist Church in Britain was predominantly white (if that is how you want to describe the shades of pink on most indigenous faces); now it is predominantly black (again a rather imprecise term). It would be hypocritical to say that this has not caused problems. Many of the ‘blacks’ feel that it has been (and sometimes still is) an uphill battle to reach full emancipation. Many of their ‘white’ brothers and sisters, after a few decades, still find it difficult to accept that ‘their’ church has been taken away from them by those who have come from elsewhere (for that is how many feel). Some time ago I received a letter from a Seventh-day Adventist lady in France. She wrote about her daughter who had found work in England. This young lady had gone to several churches in the London area, but all were ‘black’. Could I suggest a church where she might feel more at home. The mother clearly feared that her daughter would lose contact with the church if she could not find a congregation with more ‘white’ people, where she would find it easier to relate to other people of her age and her race! I doubt that this mother and her daughter must be labelled as racists. After all, cultures do differ and one can feel totally out of place in a culture that is not one’s own.

At times ‘feeling unwelcome’ is too friendly a description; ‘feeling rejected’ would be a more accurate term. The Adventist Church has its own subculture. Whether one likes that particular subculture or not, the fact that it exists cannot be denied. That is true of every group or organization and certainly of a church that wants to be ‘special’. What makes Adventism ‘special’ is in part based on a specific interpretation of the Bible and of the writings of Mrs. Ellen G. White; but let us not be mistaken: in part its is also simply a matter of tradition. And traditions can be very hard to change. Yet, even if all Adventist attitudes, customs, ceremonies, jargon, etc. were directly Bible-based, this should not lead to an immediate condemnation of those who deviate from the norms of that subculture in the way they dress, speak or behave. I know of young people who have never again set foot inside an Adventist church after they were told that jeans are not the proper attire in church; I know of others who have felt hurt by remarks about their earrings or their necklace; and again of others who were condemned for their ‘different’ hairstyle. We all tend to judge people by external appearance, but a church that claims to be interested in ‘winning’ people must accept people as they are. And such a church may not demand immediate conformity to a set of rules that is often more culturally determined than many realize or want to admit, or must, at the least, give them time to adjust.

This emphasis on externals has to do with the much wider issue of legalism. Adventist books and periodicals, and most Adventist preachers, tirelessly fume against the dangers of legalism. But why, oh why, does Adventism still come across to so many as a system of do’s and don’ts? Why, of why, is this the picture so many remember from their childhood: a set of cold rules--being or becoming an Adventist would mean to be restricted in many, mostly pleasant activities. Getting to heaven is the ultimate reward for those who stay obedient to all the fine print. Why, oh why, does this type of Christianity so tenaciously persist in the Adventist Church? Small wonder that so many turn their backs on this joyless form of religion.

To continue this sad catalogue just a little further: Many have been disappointed in people they initially trusted or even admired: leaders in the local church and at other levels in the church, who did not keep their promises, or were dishonest or indifferent to their needs. Pastors who were not ‘there’ when it mattered, who failed to give support when it was needed. Pastors who condemned, before they listened and tried to understand. Relatively few, but far too many, have even suffered abuse from Adventist parents or Adventist professionals. They have had enough of the church and the people in the church.

Lastly, there are some who have turned their back on the church because they feel deserted, not so much by other people, but by God. Some people simply can no longer believe in a God who permits all the suffering of this world, especially when it hits close to home--when a spouse or a child dies a slow and painful death, or after the doctor has told them there is no hope. What role is there for the church if that most basic belief of all beliefs--that God is love--has been eroded?

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1. Doug Batchelor and Karen Lifshay, How to Survive in a Dead Church (Boise, ID: Pacific Press Publishing Association, 1994).

 CHAPTER III

WHY COME BACK?

Let's pick up our argument where we left it in the last paragraph of the first chapter. What is so frustrating about Adventism that millions around the globe who were close to joining never did join, that millions of others left after having been Adventists for some time or even many years, and that many others seriously wonder whether they want to stay with Adventism? As is clear from the previous chapter, I am not going to suggest that the problem is simply with the people who leave or are about to leave and their perspective on things, rather than with the church itself. Many of the problems listed in Chapter 2 are very real. We cannot escape the secular climate of our age, and we would have to be blind not to see in the church many of the negative things I just described. It would be wrong not to take the arguments why people turn their back on Adventism with utmost seriousness. Often their decision has been a very difficult one, which has resulted from years of heart-rending struggle. And I would do a great disservice to the church if I tried to smooth over the lack of warmth, the persisting legalism, the cultural insensitivity, and the lack of integrity so many have experienced.

It would be too easy to suggest that, since we are all human, human weaknesses must be expected wherever human beings meet. Yes, when we take an honest look at ourselves, we know we are far from perfect. We must admit that we have a long way to go in dealing with our own less attractive personality traits. And that at times we all fail to live up to the principles we profess, and thus disappoint other people by what we say and do. So, if we ourselves are imperfect, why be so upset when others around us - and, more in particular, members of the Seventh-day Adventist Church - face the same dilemma?

It would be too easy to say that, since we are all sinners, no human society - not even a church family - can be expected to be always pleasant, always focused on positive things, and always intent on the happiness of others. The church is, as some have said, a "school" for sinners, and many, inevitably, are still in the lower grades. Rather then criticizing the church and many of its members for the faults we see, we ought to be realistic and accept that, as long as we are on this earth, the problems in the church are going to remain with us.

Of course, there is some truth in all this. A collection of imperfect people results in an imperfect institution. But by its very nature, the church ought to be above average when it comes to such important characteristics as compassion, understanding, solidarity, honesty and justice. Members of a Christian Church cannot be content to be merely a reflection of the world around them. They claim to follow Christ, who exhibited characteristics that were more than just a notch above those manifested in the lives of the people around Him. Therefore, people have a right to expect that Christians are serious in their attempts to realize the ideals of their religion. And this certainly applies to Adventists who so often criticize other Christians for having compromised their beliefs.

The right to stay away

There is another point that needs to be made. It may seem like a digression, but it must not be forgotten. Seventh-day Adventists have a tradition of strong support for religious liberty. One essential aspect of freedom of religion is the right of every person to adhere to the religion of his choice. Or, for that matter, not to adhere to any relgion at all. In line with this fundamental principle, Adventists maintain that each person should have the freedom to change his religion. If, of his own free will, a person becomes convinced of the truth of the Adventist message, he should be allowed to publicly join the Seventh-day Adventist Church. Neither political, nor ecclesiastical powers should put any obstacles in his way. That principle applies, whether the person is a Muslim, a Hindu, a Roman Catholic, a Jew, or a Baptist, and whether the person lives in the first, or the two-thirds world. Adventists have gone on record that they believe it to be morally wrong for a person, who has become convinced of the truth of Adventism, to stay in his old religion (if he had one). But they have also gone on record that, likewise, Adventists have the right to leave the Adventist Church, to change their religious affiliation, or to simply no longer have any religious affiliation at all.

It would be morally wrong for those who no longer believe in the truth of Adventism to remain in the Adventist Church. Those who no longer share the Adventist belief system and no longer see the validity of the Adventist lifestyle, have the right, even the duty, to dissociate themselves from the Adventist Church. If they come to that decision, this must be accepted and respected! Inviting people to return to the Adventist Church is a natural thing to do for those who wholeheartedly live and work in that church. Even persuasion, if kind and respectful of the other's opinion, has its place, since an issue of paramount importance is at stake. But there comes a point when a final "no" must be accepted. Each person has the full right to choose another spiritual home or to stay outside of organized religion altogether. That does not mean that all ties with that person should be severed. But he should not be subjected to continued harassment over his religious choice.

Strange as it may sound to some, the church should not be keen on welcoming back just everyone. Coming back for social reasons only while disagreeing with some of the fundamental doctrines of the church, is not a sound basis for renewed membership. And returning to the church, because it has, after all, the truth, without the willingness to be really part of the body of believers, with all their virtues and their faults, will sooner or later once again result in dissatisfaction or disillusionment. Joining the church or returning to the church must have a twofold basis: a firm belief in the essence of the Adventist message and a determination to be truly part of the community of believers. Both elements are needed. If either aspect is missing to a significant degree, neither the individual nor the church will benefit from a (renewed) tie between the person and the church.

So, yes, I would like to see many who have remained at a distance or have left, to come and (re)join the ranks of my church. I hope, some will be persuaded by the content of this booklet. That's after all my reason for writing it. Yet, do not come back unless you can agree with the basic doctrines of the Adventist Church and unless you want to function in the church and be at home in the church. And, if after reading these six short chapters, you will say: I have listened to your arguments, but I have decided to stay away from Adventism, I will say: "I'm sorry! But fair enough! I have the right to choose to remain a Seventh-day Adventist. Others have the same right to come to another decision. I regret it, but I respect it. And I will try very hard not to be judgmental about it."

Things are changing

For centuries in the Western world being religious meant - with few exceptions - being a member of a church or synagogue. That correlation is today far from automatic. It would be a great injustice to many people to say that they are no longer religious, just because they no longer attend church or have given up their denominational affiliation. Opinion polls in the United States and Europe invariably show that millions who never see the inside of a church firmly believe in the existence of God and in Jesus Christ as a more than human Being who came to live on the earth on man's behalf. Millions of non-church-goers believe that the Bible is more than an ordinary book and remain convinced that there is life after death. Again, millions of those who have turned their backs on organized religion continue to read their Bible, buy and read religious books, enjoy religious music and continue to pray.

Whereas there is no doubt that people have left the churches in great numbers, we must be careful with our conclusion that religiosity among the people in our Western world has greatly diminished. In fact, in many places there is a renewed religiosity. Of course, many of us, who stick to traditional Christianity in one form or another and continue to believe that belonging to a church is an essential aspect of Christian life, may be upset by some of the forms this new religiosity assumes. I have read quite a bit about currently fashionble belief systems and movements that border on the occult or have firmly embraced occult beliefs and practices. And I have also spent quite a bit of time with books that present a type of religion that would, in fact, be better described as pseudo-psychological "self-help". I have tried to understand the New-Age movement which seems so attractive to so many ex-church goers. I may not agree with many of the forms in which people today attempt to satisfy their need for religion, but it would be grossly unfair and untrue to describe everybody who has no close ties with a church as non-religious!

There is absolutely no proof for the presupposition that the crisis in institutional Christianity is matched, on the same scale, by a loss of religious experience. Whether they are going to church or not, most people retain religious convictions. Religion as such - in whatever form - is certainly not about to extinguished. In fact, there are strong indications that many have become dissatisfied with "modern" life, with its emphasis on science and high-tech, and crave for something deeper that will not so much satisfy their brains as their souls. It would seem that in many areas of the Western world we are witnessing an increased religiosity rather than the final demise of religious interests.

But something else is also happening. One of the remarkable things of the mid-1990s is the return of many of the "baby-boomer" generation to the church. This phenomenon is well documented as far as the United Stated is concerned. The first signs of this development are also seen in Europe. Recent statistics from Denmark - one of the most secular countries of Europe - indicate that for the first time in decades church attendance is again on the increase. In the Netherlands no increase in the number of church-goers has yet been noted, but the combined annual, nationwide, fundraising campaign of seven churches (which to a large extent depend on this campaign for their day-to-day operating) has shown a consistent increase over the past few years above the rate of inflation! It could be that in this way many Dutchmen try to silence their secular consciences. But a likelier explanation is a continued, possibly even growing, interest of a major segment of Dutch society in the church.

The renewed interest of many American baby-boomers in the church has one remarkable aspect. When looking for a spiritual home in the religious supermarket, they are first of all in search of a community where they will feel at ease. They are most likely to join a congregation which offers a package that best meets the religious and social needs of the whole family. Doctrines are not totally unimportant to them. The majority of those who return to organized religion want something that gives certainty and hope, rather than ambiguity and vagueness. They look for practical Christianity, based on a definite code of Christian conduct, rather than the relativity of situation ethics. That's why conservative churches which offer a solid type of evangelical Christianity, combined with a smörgåsbord of (religious, recreational, social and counseling) services, are so successful. Evangelical Christianity seems to be most attractive for the "seekers" of the mid-1990s, while specific denominational labels apparently are only of secondary importance. The returning baby-boomers - together with many others who have never left - are no longer heavily interested in the doctrinal small print. They go for what they consider the core of the Christian message and do not worry too much, or not at all, about a considerable diversity of beliefs in secondary matters.

Is returning to Adventism a live option?

It is more than a fair assumption that many who at one time or another in the past have said "no" to the Adventist Church, continue to be very religious people. I know from talking and associating with relatives, ex-colleagues, and friends, who have decided against membership in the Adventist Church, that their choice, in many cases, does not mean they have no further interest in religious matters. I find confirmation of that fact in my own immediate family. In fact, my oldest sister, who in her youth was baptized in the Adventist Church but left the church relatively soon afterwards, now proudly wears the Salvation Army uniform and is probably more active in her local congregation than I am in the local Adventist church where I hold my membership. My two sisters who now live in Canada are both quite active in the United Church of Canada. One regularly teaches Sunday School, while the other looks after the church property in the village where she lives. I would be the last one to say that distancing oneself from the Adventist Church always results from, or results in, a loss of interest in religion!

Those who have severed their ties with Adventism fall into three categories. There are some who lose all interest in religion in whatever form. I suspect that most of the children of Adventist parents who never joined the church and most ex-Adventists who fall in this group did not have much of a genuine religious experience to begin with. But, there are probably also some among this group - although I personally do not know any - who were at one time deeply religious, but who not only drifted away from Adventism or even from Christianity in general, but have gradually lost all religious sentiment and have no longer any sense of a Beyond.

Then there is a group of people who have rejected Adventism in favour of some other religious affiliation. A few have "converted" to cults at the fringe of Christianity, or to some non-Christian religion. The majority in this category, however, has joined some other Christian denomination. Some have opted for a particular church for doctrinal reasons. Others longed for the esthetic qualities of worship which they found largely lacking in the Adventist Church. Others again tell us that they have found a more joyful form of religious life elsewhere. Often, however, marriage to a member of another church, or another social reason, plays a key role.

Thirdly we find that many - and this is by far the largest category - turn away from Adventism, never to join another church or religious group. They continue to consider themselves as religious or even as professed Christians, but membership in a particular denomination is either something they do not, or do no longer, consider as important.

Which of these three categories do I have in mind in the next two chapters in my appeal to return to the Adventist Church? The answer is: all three. I cannot imagine how a one can live a satisfying and happy life without religion. Man is a homo religiosus. Religion is part of our human fabric. So, I certainly would not want to forget the first category: those who have lost all religious interest or have lost their interest in the Christian religion.

I am, in a special way, concerned about the third category. I will try to explain why I believe that a religious outlook should be shared with others. I will urge the people in this group to consider carefully the option of coming back to their former spiritual home. I hope my arguments will be compelling, at least to some.

But I also want to include those who are in the second category and are now members of the Mennonite Church, the Lutheran Church, the Roman Catholic Church, the Presbyterian Church, etc. I do not believe that only Adventists can be saved. I will not argue that those who know about Adventist doctrines and have exchanged the Adventist Church for another denomination will lose out on eternal life unless they return. I happen to believe that things are not that simple, and that, anyway, it is not in my domain to predict who will be saved and who will be lost.

These then are some of the things I will keep in mind when I continue writing. I believe that religion is still very much an "in"-thing, even in our secular Western world. And I believe we see the first indications that many who have once, for whatever reason, rejected organized Christian religion, are beginning to come back. I trust that this will also be increasingly true for many at-one-time-almost-Adventists and ex-Adventists. I realize that everybody has the full right to come or to go! I also realize that often the Adventist Church at large, or local congregations, have failed to satisfy the religious needs of many individuals. For many, leaving Adventism has been a painful process and for many a return to Adventism may be just as difficult or even more so. But, please, if you have turned your back on Adventism, consider the option of coming back. Please hear me out and give me a chance to finish my appeal to you.

CHAPTER IV

WHY BE A CHRISTIAN?

As I said, I cannot imagine a religionless world. Throughout its history mankind has intuitively known that there is a Beyond. In an almost endless variety of ways, men and women, regardless of culture or ethnic background, have worshipped their God or their gods. From time to time there have been brute attempts to do away with religion and even to create a truly atheistic society. We can think of such efforts at the time of the French Revolution, and, of course, more recently in those countries where leaders claimed to be inspired by the Leninist-Marxist philosophy. The strength and survival of religious experience in the face of overwhelming force, ridicule, and even persecution, should at least give us food for thought. And the tendency to create pseudo-religious ceremonies and institutions to replace traditional religions also confirms that religion is a basic, inalienable component of being human.

Of course religion comes in a myriad of forms. That always has been the case and always will be. A large part of the world's population adheres to one of the great "world religions": Christianity, Islam, Judaism, Buddhism, Hinduism, Shintoism, Taoism, etc. Each of these religions shows a bewildering variety of traditions and mixtures with elements imported from other faith traditions. In numerous areas in the world "nature" religions of all kinds, or "mystery" religions continue to be popular. In recent decades the situation has become more complex than ever before. Where until relatively recently most religions were largely confined to their own geographical sphere, they have now spread to all corners of our global village. Not only are millions of Muslims, Buddhists, Hindus, Sikhs, etc. living among us in the Western world, but many "westerners" have tasted from the table of "exotic" religion and have decided that they like the flavour.

I am absolutely convinced that it can be very enriching to know more about the culture in general, and about the religion in particular, of other people. Learning about others is a prerequisite for building a tolerant society. Many things in other cultures and religions may appear strange at first sight, but fall into place when we know more about the world view, history and philosophy of the people concerned. There are, no doubt, many things in other religions, to be admired or even to be imitated.

But, as is usually the case, there is another side to the problem. There is a strong tendency in our time to go beyond this profound respect that we should have for other religions. More and more we hear the claim that all these religions are basically the same. They are simply different, historically and culturally conditioned, roads to the same Ultimate Goal. From many sides we are told that whatever religious route you take, you will ultimately arrive at the same destination!

Surprising as it may seem to many, there are also many Christian theologians who argue this point. Often they believe that in the end all people will be eternally saved. Although they realize that quite a few Bible texts flatly contradict their theory, they feel safe to build their view on the premise that God is Love and that it would be contrary to his nature to allow people to miss their eternal destiny of bliss.

This is not the occasion to discuss the question whether, from a Christian perspective, non-Christians can be "saved", and if so, under what conditions. (Such a discussion may seem interesting, but it must, of course, be admitted that, if we believe in God as the Bible portrays Him, we can never fully understand his ways in dealing with his creation.) I will, however, just take a few moments to underline what I believe is a fundamental issue. When we make a comparative study of the world's religions we find many similarities. But there are also many basic irreconcilable differences. Different religions make fundamentally different claims. And whatever appreciation we have (and ought to have) for all varieties of religion, we cannot escape the question of truth. There either is one God, or there are many gods. If there is a God, He either is a personal God (whatever that implies) or an impersonal force (whatever that may mean). Sin is either an evolutionary defect or something for which we bear personal responsibility and for which we need "atonement". We either die and disappear for always, join or ancestors, are continually reincarnated, or will at some future moment be resurrected to a new level of existence. And so on. Simply, when some of these ideas are true, then others will be false.

I am therefore convinced that we cannot say that Christianity, Islam, Buddhism, etc. all have the same status. They make truth claims that are mutually exclusive. They cannot all be correct.

So, which of the world religions is the true one? For most people that would be a hard question to answer. How can one give a definitive answer without a thorough study? And how can one possibly find the time to study all the available religious options? I have done a fair amount of reading in the area of comparative religion and have a reasonable idea of the main tenets of the major world religions. But I feel utterly incompetent to discuss, let alone to judge, many of the important aspects of these religions. And I realize that the vast majority of the people do not have the same opportunity which I have had as a trained theologian to read and study about all kinds of religions and religious phenomena. But there is a simpler, more satisfactory approach.

We do not need to know all the bad things before we can recognize the good things of life. We do not have to mix with criminals before we can appreciate virtue. We do not have to see all the ugly pictures that have ever been painted before we can enjoy the beauty of a Rembrandt or a Toulouse-Lautrec. Likewise, we do not need to know the details of scores of religious systems before we can recognize the Truth.

I cannot speak for others, but, when faced with the essence of Christianity, I know I am confronted with something unique. When I look at myself, I feel like the apostle Paul felt. He describes his inner turmoil in Romans 7, in particular in verses 23 to 25. He wants to do certain things, follow his ideals, respond positively to what his inner being tells him. But all the time he loses the battle with himself. He feels a weakness he cannot overcome, an emptiness he cannot fill, a longing for something that goes beyond his finite, temporal self and therefore stays beyond his reach. "What a wretched man I am!" he exclaims. And he continues with a heart-rending cry which expresses the experience of a life-time of trying without succeeding and stretching without ever attaining: "Who will rescue me from this body of death?" Where is the solution? It's not in me. Is it somewhere outside of me?

Paul knew the answer: the solution was not in himself, nor "somewhere" outside of him, in some philosophy or some self-help therapy. The solution is found in a Person: Jesus Christ, the Lord!

Christ makes Christianity unique. He offers what no other religious system offers: Himself. There is no solution for our brokenness, no meaning for our existence, no hope for true victory over our moral deficiencies, except in Christ, who possesses, and is therefore able to give, a new kind of existence for here and now and for always.

I would be a fool to reject Christ. With Him I would reject meaning, hope, destiny. I want to follow Christ, because "somehow" I realize how unique He is and how He can mediate a bond between me and God.

Whatever you do with your life: never give up on Christianity. Never allow yourself to be cut off from the Source of true life and meaning: Christ. Even if you have ceased to be an Adventist, never cease to be a Christian. And if with (or even before) your separation from Adventism you have lost sight of Christ, make sure you focus anew on Him and renew your bond with Him. If you fail to do so, a return to the Adventist Church or any church would be worthless, or, at best, premature.

Must all Christians be church members?

I am convinced that Christianity is the only way. But does this mean that membership in a Christian church is also required? Unfortunately, not all church members are genuine Christians. But can we turn the equation around? Can we also say that not all Christians need necessarily hold membership in a Christian church?

I would not be prepared to say that one cannot be counted as a Christian unless one has been baptized and is an active church member. But it would seem that becoming or being a Christian - except perhaps in extraordinary circumstances - means becoming or being a Christian within a particular Christian tradition. Through the Christian era and throughout the world Christianity has given rise to many different traditions and our personal Christianity will - inevitably - strongly reflect one of the many traditions, either through a conscious choice or as a result of our social environment or family history. I have chosen to be a Christian. I see many good things in almost all Christian traditions. But being a Christian means being a Christian within one of the many faith traditions. I have chosen to belong to one particular segment of the evangelical Christian tradition. I will come back to that point in the next chapter. One other important thing must be emphasized first.

I believe that being a member of a church (here I use the word in the sense of a local congregation of believers, rather than a denomination) is important. I believe, it should be important to all who want to live a Christian life.

Fellowship is an integral part of religious experience. There is something in praying, singing, worshipping together that cannot be replaced by any kind of private meditation (however uplifting that may be). Human beings are essentially social beings who like to share important facets of their life. The Bible shows a clear pattern, both in the Old and the New Testament. God follows a dual trail: He certainly deals with people on an individual basis. And our relationship with Him is totally personal. But at the same time, we find that He wants to relate to a community - Israel in Old Testament days and the church in the New Testament era. Nobody who gives the Bible more than a cursory reading can claim that membership in the church - and again I am not talking about the invisible church or a denomination, but about an organized body of believers in a particular locality - is irrelevant. On the contrary. People need each other. That is true in a general sense and it is at least as true in the realm of religion. The church may have frustrated many of us. But the church offers intense religious experiences that are vital for our inner life. Baptism can be a truly life changing experience. And celebrating the Lord's Supper is an experience we should not want to miss if we long for an intimate relationship with Christ.

Being a Christian implies having a mission. Let's make no mistake about that: faith must be shared. And somehow our efforts in sharing the Christian faith with people far and near must be coordinated. That's where the church - locally as well as in the form of a wider organisation - comes in. Church membership is more than a free option. It is part and parcel of the life of a Christian!

CHAPTER V

WHY ADVENTISM?

There are hundreds of different Christian denominations, thousands if you include all small splinter groups and so-called "new religious" movements. Europeans who first come to America are bewildered by all the different kinds of Baptists and Methodists, and by the variety of Mennonite, Presbyterian, Lutheran, Reformed, Unitarian, and Congregationalist churches. And they just wonder what the churches with a name that is some variant of "Church of God" are all about, and have only a vague idea what "holiness" churches could be, let alone a church which professes a "four-square" gospel.

American denominationalism has some unique features, but most European countries, even if they have a traditional state church, or were historically either predominantly Roman Catholic, Anglican, Lutheran or Reformed, also show a remarkable fragmentation among their Christian citizens. It has been said of my own country: If you have one Dutchman, you have a theologian; if you have two Dutchmen, you have a church; but if you have three Dutchmen, you'll have a schism on your hands.

Looking beyond Roman Catholic and Protestant versions of Christianity, the picture becomes further complicated. There are quite a few varieties of Orthodox Christianity (Greek Orthodox, Russian Orthodox, etc.), but there are also Armenian Christians, Coptic Christians, etc. And then, of course, there are movements which insist they are Christian, such as Christian Scientists, Jehovah Witnesses, Latter-day Saints (Mormons), etc., but which many prefer to classify as sects.

With such a bewildering variety of Christian churches and movements, how do I dare to single out one group and how can I possibly be justified in urging people to join or to return to this particular Christian minority called Seventh-day Adventism? Is it because it is such a perfect church? Is it simply because I believe all others are totally wrong in their beliefs, while Adventists alone are totally right in everything they ever proclaimed or are proclaiming today? Is it based on a conviction that only Adventists will make it to heaven, while all others will be eternally doomed?

We must be followers of Christ. But does it really make a difference what you believe, as long as you are a "disciple" of Christ? Years ago I wrote a book about the major Adventist doctrines, which I gave the title: "It does make a difference what you believe!" I recently re-read part of what I wrote in this book in the early 1980s. Were I to re-write it today I would probably shift the emphasis here and there and try to be a little clearer on a number of points. But I still wholeheartedly agree with the title: It indeed does make a difference what you believe!

The subject matter for this chapter could easily be developed into a full book. But I will restrain myself and develop my case for Adventism in just five brief sections:

1. First of all, remember, I am not writing this little book for the public at large. Although I believe the Adventist Church has a message for all people, I am also convinced that it should not primarily - as has so often been done in many areas of the world - focus on other committed Christians and give the highest priority to efforts to make these people change their denominational allegiance in favour of Adventism. There are still some two billion people in the world who have never heard the gospel of Jesus Christ and there are hundreds of millions of purely nominal Christians. They should be the first target for the "global mission" strategy of the Seventh-day Adventist Church world-wide, and not those Bible-believing Christians who are happy in their present spiritual home. I am not saying that Adventists should under no circumstance ever invite people in that category to join their church. In fact, I believe, that future developments will be such that many of these fellow-believers will want to join the Adventist community. But, whatever the attitude of Adventists to these other Christians should be, these pages are not written for them. They are written for those who at one time or another were part or almost part of the Adventist family, and for those who are still in the Adventist Church but are somewhere on their way out. I am specifically talking to those who to a greater or lesser extent have their roots in Adventism.

2. I would like to emphasize that Adventists have never (at least officially) claimed that they are the only true and committed Christians in the world and the only ones who contribute to the preaching of the gospel in the world. It usually comes as a surprise to many when they learn that one of the most authoritative publications of the Adventist Church contains a paragraph which unambiguously recognizes other Christians as God's agents, together with Adventists, in the world-wide proclamation of the Gospel. Allow me to quote from the official policy book of the Adventist Church (policy O 75, to be precise):

"To avoid creating misunderstanding or friction in our relationship with other Christian churches and religious organizations, the following guidelines have been set forth:

1. We recognize those agencies that lift up Christ before men as a part of the divine plan for the evangelization of the world, and we hold in high esteem Christian men and women in other communions who are engaged in winning souls to Christ."

This statement of principle is not some recent addition, secretly introduced by some liberal rascals while the majority of the General Conference Committee had dozed off. It has been in the policy book since the 1920's!

With such a statement in its official policy book, it is difficult to maintain that the Adventist Church believes that everyone who prefers membership in some other denomination is automatically lost for eternity.

3. Having said this, I do not, however, want to leave the impression that membership in any church or religious organization will do. Let me repeat it: It does make a difference what you believe!

Looking at the hundreds of different denominations, we soon find that there are many that profess what I would call "a watered down version of Christianity". In many churches the Bible is no longer viewed as the authoritative Word of God. I would find it impossible to belong to a church which treats the Bible as a story book, which may contain edifying stories but does not necessarily reflect any historical reality. I find little attraction in believing in a Christ who may have been a good man, but was not the Divine Mediator who came to deal in a final way with my sin problem.

In choosing a religious tradition for the first time, or after having left my previous church affiliation, this would be my first concern: I would want to belong to a Bible-centered and not to a tradition-centered church. Or, in other words, I would want to belong to an "evangelical" church.

If you have left the Adventist Church and are thinking about re-joining a church: make, at least, sure, that the church that you join is thoroughly evangelical: Bible-based and Christ-centered.

4. But if you are prepared to take that step, why not go all the way? If your roots are in Adventism, but you have left the Adventist Church and you are now contemplating a return to membership in an evangelical church, I would suggest that you seriously consider re-joining an Adventist congregation. In spite of the unpleasant memories you may have of your Adventist past! In spite of persisting feelings you may have that Adventism cannot satisfy your personal religious needs! In spite of some doubts you may have about the relevancy of certain points of doctrine or lifestyle issues: Give it another try.

By now you should have gathered that I do not believe that the Adventist Church provides the only gateway into heaven. But I do believe that the Adventist Church has a special role. It is a unique movement, that came into being as a result of God's leading, at a particular time in history, to show the world how the gospel can be understood and practised in a more consistent way than was and is the case in most forms of modern Christianity. Adventists have a unique contribution to make and it is therefore important that the Adventist movement is strong and convincing in its proclamation. To be part of that special, divinely inspired end-time gospel thrust is a privilege not to be shunned!

I know this may begin to sound too much like preaching a sermon. So be it! It expresses my innermost reason for being and remaining a Seventh-day Adventist. In spite of some of the things that I do not like in my church, I am convinced of its unique role, which supplements the message of other Christians. I want to be a Christian. I want to fellowship with other Christians. But in stead of choosing an "evangelical" home at random, I want to be part of this "special" group of Christians which has this "special" assignment. Other Christians may for various reasons as yet have difficulty seeing things this way. Some Adventist believers may at times be a barrier by being "special" in a negative rather than in a positive sense. But if your roots are in Adventism, you will probably still sense something of this uniqueness. And you will most probably never feel quite at ease in another denomination. If you want to return to a church, would it not be the most logical to give Adventism another try?

5. Let me repeat what I have already admitted several times: unfortunately there are lots of things in the Adventist Church as a whole that could be (and should be) better. And there are lots of local churches that do not measure up to the New Testament ideal of what a community of "saints" should be. And there is what one Adventist leader calls a rather extensive "lunatic fringe". There are indeed too many members who are intolerant, fanatical, legalistic, unloving or uncultured (or all of these combined).

But there is another side to the picture. There are many wonderful Christians in the Adventist Church. And, though they may not be as vocal as some of the unpleasant elements, they constitute by far the majority. There is a lot of love, of genuine altruism, of sacrificial living in the Adventist Church. Very few, if any, other religious communities have such a world-wide web of solidarity. There is a tremendous amount of true, practical Christianity in the Adventist Church.

Adventism has a lot going for it. It offers a consistent, Bible-based faith. Sure, there is a lot of discussion going on. There may be more "pluralism" than many would prefer. But there is still a lot of Bible study. The Bible is still taken very seriously. The Book continues very much to be the basis for Adventist faith and practice, in whatever part of the world Adventists live, and regardless of their cultural context.

Main-line Adventism has in the past few decades, I believe, become more Christ-centered. But it has not lost such vital "special" truths as belief in the soon return of Christ and in the divine gift of the Sabbath. Both are more relevant than ever: hope and rest in a world that faces ever-increasing hopelessness and restlessness.

Adventism defends (often together with other churches) ethical norms and Christian values that must be defended more strongly than ever before: Peace rather than war; happy families rather than broken homes; temperance rather than addiction; healthful living rather than junk food; clean fun rather than a film-tv-video diet of sex and violence.

Adventism emphasizes the dignity of man (and, fortunately, more and more also that of the woman). It views human beings as stewards in all they are and possess: their bodies, their minds, their time, their talents and their material possessions.

Adventists hold a holistic view of humankind. That is apparent in their beliefs about life here on this earth and about death and beyond. They work and live both for this world and the next. It still warms my heart when I remember the statement by a non-Adventist church leader when he commented about Adventism, that he had never seen a movement that so strongly believed in a new world while at the same time investing so much energy in improving the present one. This is the kind of religion I can relate to. I would not be satisfied by a religion which only focuses on heaven and has no commitment to the world in which I must live. But neither would I be happy to be part of a religion which translates everything in this-worldly terms. Adventism provides a beautiful balance between the two.

 CHAPTER VI

 PLEASE, COME BACK

Coming back can be very difficult. It may hurt your ego. You may have announced it far and wide that enough was enough, and that you would never go back. How do you explain your turn-around? How are people going to react? What will your family say? And what will be the attitude of the church where you intend to be a member? Will the people ask awkward questions? Will they jump on you an make you feel embarrassed? Will they give you time to adjust? There are a thousand reasons why returning to the Adventist Church may be far from easy. But remember a few important facts:

1. The church has changed since you left. Probably more than you realize if you have been away from Adventism for a considerable time.

When I visit my home country, I see old-time friends. Some are no longer members of the Adventist Church. Several have been away for quite some time. From time to time we see a couple whose names, for all we know, are still on the church books. But they have not been inside an Adventist church for some decades (possibly with the exception of having attended a funeral service). They are, interestingly enough, always interested in what is happening in the church. But when we tell them about developments in the church at home and abroad, they often look puzzled. Many of the things we say cannot be true! They do not recognize what we are talking about. They remember the church as it was some 20 or 25 years ago. And they simply cannot imagine that Adventism has moved with the times. But whether they believe it or not, the truth is that it has! Granted, not everywhere in the same way, or at the same speed. In some places it may have changed too much, in other places too little, but taken over-all it has changed considerably.

2. We all change individually. Although (regrettably, some might say), I have basically remained the same rather stubborn individual that I was ten or twenty years ago, I must admit - and others who know me will confirm this, that I have changed in many ways. I now look at many things from a different angle than I did when I first entered church work as a ministerial intern some thirty years ago. Being married for over three decades, having had a part in raising two children, having lived in various countries on three different continents, and having had a few career changes - all these and countless other factors - have influenced me. And so have my formal and informal education, my reading and discussions with friends.

This kind of change occurs in all of us. In some cases this change may be dramatic, in other cases less so, but change we all do. When you decide to return to the church, there is in many ways a "new you", who differs from the "old you" who left at some time in the past - a "new you", who comes back to a church which is probably quite different from the one you knew in the past. Thus, there may well be a totally new chemistry, which may work much better than it did in the past.

3. I and you may have changed considerably, but we have not become perfect. I know I have not. And you, I hope, will also admit that you have not. The same is true of the church. Some congregations may be more Christian in their attitudes and actions than others, but - however much you might shop around - there is no Adventist congregation that has already reached perfection (nor is there for that matter any such congregation in any other Christian church). Do not return with false expectations. Expect to find many nice people, who love to see you come to their church. But be ready for some disappointments. Your own weaknesses will from time to time show up, and so will those of your fellow-Adventists.

4. The next point is at least as important: If you have left together, try to return together. Or, if you left at a time when you did not yet have your present partner, try to bring him or her (and your children, if you have children at home) along when you come back. That may not always be easy, or even possible, but it is fully worth the effort. Being partners, and being a family, implies being able to share what is important in your life. Returning to the church you have left, or deciding to really get involved again and reverse your steps which were leading you to the church's exit, certainly has a major impact on your life as an individual, but also on your relationship with those who are closest to you.

I am not suggesting that you should not return to the church, unless your partner and your children are willing to come along. Religion is a highly personal thing, and you cannot simply impart your convictions and inner experiences to others around you. Following your deepest convictions may mean that you will have to go it alone. But do not simply assume that this must be the case for you.

The main problem many of us are suffering from is our inability to talk about our inner life, even with our loved ones. While you are struggling with the question whether you ought to return to the church, your spouse may, unbeknown to you, secretly harbour that same desire. So, talk together. Argue together, if necessary. Give the other(s) time to come to terms with your spiritual plans and to decide what their reaction is going to be.

Don't rush things, if you want to give the church another try - or rather: give yourself another try as a church member. Pray about the strategy you should follow. (That is a vital aspect of the whole process. It was probably, more than anything else, the absence of a vibrant prayer life that landed you outside the church in the first place). At the very least: make sure that your family realizes that you would rather go back together than alone. Of course, your partner or your children should not join you in your decision to return, just to do you a favour. It should also be something they themselves want deep-down. If not, their (and possibly your) return will most likely be short-lived and may well bring more frustration than joy.

5. Do not wait until all your questions have been answered and all your doubts have been resolved. I have yet to meet a person who can affirm that everything in the Bible is clear to him. And I doubt whether there are very many Adventists who do not have some views regarding some Adventist teaching which differ to a greater or lesser extent from what is considered traditional Adventist thinking. Moreover, I am extremely suspicious when people tell me they never have any doubts. It makes me wonder how seriously they take their religion and how relevant their faith is.

Of course, members of a denomination should be united on a common doctrinal platform. That is true for members of any church, and certainly also for Adventists. There are non-negotionable truths. And there is a basic lifestyle that is an intrinsic part of Adventism.

But there is also room for a certain amount of "pluralism". I know many Adventists don't like the word, because it appears to suggest a lack of unity. I do not agree with this "pluriphobia", if I may coin that term. Unity is not identical with uniformity. We are not all at the same stage in our spiritual journey. We all come from different backgrounds, with different kinds of religious and intellectual baggage. We reflect a wide variety of cultures and sub-cultures. Therefore, we are bound to have differences of opinion. Rather than posing a risk for the future of the church, this holds a promise of enrichment. Discussion and exposure to other ideas and customs is the lifeblood of the church.

If you are in basic agreement with the Adventist faith and lifestyle, do not put off your return because you are not sure whether you can fully subscribe to the traditional interpretation of the prophecy of the seven trumpets in the Book of Revelation. Or - to use another example - do not make a big issue out of the question whether the Adventist taboo on the use of alcohol can really be sustained on the basis of the Bible texts which are often quoted in support of total abstinence from alcohol. Can you not simply accept that it has been a blessing for many that the Adventist church went for this view of temperance, and that it would be foolish to abandon this ideal that has proven to be so beneficial? And, to add one further example, is it such a big deal if your views on the role of Israel in the end-time scenario is slightly different from what the SDA Bible Commentary says on this point? I am not saying that these and similar subjects are totally unimportant. But they certainly are not (or should not be) central to our understanding of the Christian faith. I would even dare to say: if such secondary issues loom very large in your mind, you may not be ready for your return to the Adventist Church. (I would almost say: We have already enough people in the Adventist Church who, unfortunately, major in minors. We hardly need any swelling of their ranks.)

I know that there are doubts of a totally different order. Existential doubts about God's love. About his justice. About how He operates, what He causes and what He allows. Why salvation requires the death of Jesus Christ. There are difficult questions about many of the things God ordered his people to do in ancient times. There are fundamental questions about the relationship between faith and science. About miracles. And so on, and so on.

I know about many of these doubts. I have had them at different times. And some of them keep coming back. But I have come to realize three things. First, that I must force myself to have an internal discipline. I should not try to solve all problems at the same time. In my thinking and reading I concentrate on one or two problems, while I shelve the other problems until some later time. This strategy in dealing with questions and problems helps me to make progress in my struggle with issues that are of vital importance for me as a Christian believer.

Secondly, I believe that faith consists of more than intellectual components. There is no substitute for thinking. But, likewise, there is no substitute for experiencing a true bond with other believers, and no substitute for true worship. Or, to say it with different words: it is one of the important functions of the church to provide the spiritual climate where we can best deal with our doubts and questions.

And thirdly, more and more I have come to realize, that my faith would have little or no value if it only dealt with things I understand. If I could fully understand who and what God is and completely grasp the mystery of salvation, I would be at God's level. Which means, that God would cease to be a God worthy of my worship, since He would be at my level. Since He is the Infinite and I am painfully finite, I can only get a glimpse of his majesty. I will never be able to find answers to all my questions. Sure, I must use my brain. He has revealed Himself in his Word. He has given me a mind that to some limited extent is made in the image of his Mind. But, in the final analysis, my relationship to Him is one of faith and not of intellectual understanding.

6. Lastly, be ready to get involved. By that I do not mean that you should profusely offer your services the first time you set foot again in the church. Nor do I suggest that you offer yourself as a candidate for the church board at the next election time. But plan to get involved in some church activity. Being a member is being part of a living organism. It implies a sharing in the lifeblood of the church. Spiritual blessings are not optimalized by mere presence at worship services. There is no true receiving if there is no simultaneous giving. We all have talents and gifts and resources. We do not necessarily have to say "yes" to everything the church may ask us to do, or to give to every noble cause that is mentioned. But we must have the fundamental willingness to serve in some meaningful way. We must allow ourselves to fit into our niche, where we can use some of our God-given abilities and be willing to support the outreach of the church. If we do that, the question automatically shifts from the familiar "How can they make the church better?" to a "How can we make the church better?" There is a world of difference between those two simple questions.

I believe I am a reasonably practical person. But I am also a dreamer. I am not blind to the problems and deficiencies in the church to which I belong, but I continue to dream about its glorious future. With the words of Martin Luther King, I say: "I have a dream, that one day..." I dream of a church which "one day" (hopefully rather sooner than later) will be totally committed, but also totally relevant. I dream of a church that safeguards its precious heritage, but at the same time refuses to serve as a museum for ideas and practices that belong to a by-gone age. I dream of a church that discerns God's leading and presence in other Christian bodies, but will never be ashamed or water down its own unique witness. I dream of a church that will provide a spiritual home for untold millions who have come to accept the gospel message with all its practical implications, but will never be so big that it has no eye for the needs of the single parent, the refugee, the HIV-infected or the lonely intellectual. I dream of a church which stops playing politics, but truly submits its life and future to the prompting of the Holy Spirit.

It is a dream which is as yet far from being a reality. But it is a dream worth praying and working for, every inch of the way. Please, come, return, join me in my dream.