Thoughtful Seventh-day Adventist young people are fundamentally different from youth of Catholic or Protestant denominations who often maintain loyalty to their church because of family ancestry.
Adventist youth seldom have religious roots momentum behind them. They are "presenttruth" oriented. And they can't be neutral about their religion. If it makes sense, their devotion is all-out. But if it doesn't, they tend to throw devotion to the winds—names on the church books; hearts in the world.
Nominal Catholic or Protestant church membership is respectable. But unless he is sheltered in an Adventist "ghetto," the “traditional" Adventist youth living in today's world can find it hard to cope with the demands of his church's standards. The pressures in a secular world are severe enough, but when other Christians as well disparage Adventist convictions, you ask yourself if being Seventh-day Adventist is worthwhile.
Conservative estimates say we lose vital connection with about half of our youth by the time they reach 18. Some drift off without formally cutting their ties, but many reject the church purposefully and "actually sever their church connections."1 Of the remainder, not many seem eager to reproduce the zeal of former "missionary volunteers." Almost any alert church board can observe first-hand this hemorrhage of youth loyalty.
Through the decades, thoughtful investigations have noted this urgent problem. An investigation by Charles Martin four decades ago revealed that only about half then agreed that the doctrines are clear to me and I believe them."2 Then came a 1971 study that documented even further erosion of religious conviction.3 By 1973 a similar sampling showed the percentage had dropped to about a third.4
In his most recent book, Why Our Teenagers Leave the Church (Review and Herald, 2000), Roger A. Dudley reports little if any serious progress: "What percent of our youth are dropping out of the church? ... Most of us sense that the situation is bad."5
A knowledgeable educator said in 1978, "A significant stream of Adventist teenagers turn their backs on the values we hold so dear." "Almost every thinking adult is concerned with the slippage among adolescent members. Hand-wringing is common. It is not unusual to hear remarks such as, ‘We’re spending huge sums for evangelism to bring new converts in the front door of the church while our own young people are streaming out the back door.'"6 In his 2000 book Dudley quotes an observant young adult, “My church ... invest most of their time and effort in outreach to the community by seminars and door-to-door evangelism—at the same time looking away as the youth slip out the back door of their own church."7
The usual pat solution suggested is to send more youth to Adventist educational institutions. But these professional studies largely concern youth who are already in our schools! A more recent one found that "of those who at some time during the 10 years [of this latest survey] dropped out of the church or became inactive, 58 percent took all or most of their education in our schools."8 Could Ellen White have put her finger on the true source of the problem? She said that there is a heart-gripping, heart-warming truth that “the Lord in His great mercy sent" to Seventh-day Adventists in 1888 which has "in a great degree" been "kept away “from our youth.9 The few who were exposed to it at that time found it refreshing Good News that warmed their hearts.10 The same power is still in the message.
A New Development
A four-part series in the Adventist Review entitled "To Catch a Star" disclosed that the problem has become denominationally embarrassing. Now we find numbers of Adventist youth joining other churches."Not exciting, not positive, not big enough, and not related to life"—these are "the specific inadequacies" that they see in today's Adventism. So they are now joining the "Baptists, Presbyterians, Lutherans, Episcopalians, and Catholics," says the Review series. These formerly Adventist youth see "denominational distinctiveness ... as of lesser importance than a general belief in a Supreme Being."11 The more recent proliferation of anti-Adventist propaganda emanating from young ex-Adventist ministers such as Dale Ratzlaff is shaking young Adventists. Ratzlaff hits a raw nerve by saying that Adventist theology is old covenant in nature; the disaffected youth already declaim loudly against what they perceive as love-less legalism predominant in many Adventist churches.12
Thank God that some of our youth are happy in their religion and express solid commitment to this church and its unique message. They are precious! But for every one such there are three others the surveys say have lost their way since Primary or Pathfinder days. The Adventist Review says flatly: "The church is losing its young people," period.13
And even among those who remain, self-sacrificing devotion seems uncommon. Dudley reminds us, "It's one thing to be listed as still being a member of the church. It's quite another to be an active, participating member."14 Calls for professionally trained personnel to go to difficult mission fields are not easily filled. Those who find paid employment within the church organizations naturally and easily profess Adventism; others may preserve their ties because their social life centers around the church. But a physical presence in the church can often mask a deep spiritual emptiness. In their church fellowship they may not be meeting the Lord Jesus Christ personally.
To reproduce the pioneers’ all-consuming devotion "to catch a star “we need some nutriment lacking in our standard spiritual dietary. Jesus says that He is "the Word, “and we must "eat" Him. The problem is not that our youth are worse than previous generations; there is spiritual malnourishment.
Typical attitudes of many indicate that somewhere between the Cradle Roll and university graduation a fear-motivated distortion of the third angel's message takes over. And fear does not hold them when the world's temptations come barging in. A bird-in-the-hand pleasure is worth two-in-the-new-earth future, and the fear of losing out on the thrills of this world eclipses fear of losing the world to come. Dread of hell and hope of reward in heaven have become bankrupt motivations.
Here are some documented remarks of youth about Adventism. It would be impossible for them to say these things if they understood the Good News in the New Testament everlasting gospel "as" the third angel's message in verity."15
"Dull, and it gets in the way."
"It's just a bunch of do's and don'ts."
"I don't have any feelings toward it."
"No fun on Saturdays until the sun is down."
"A ritual-type thing. Emotional ups and downs."
The signs of the times indicate how prophecy is being fulfilled, and to them that means a horrible future. They wonder how can they ever endure the time of trouble. It's too difficult to be good. Being a committed Seventh-day Adventist in modern society seems an uphill struggle; few have the guts. Here are more typical remarks, recorded by Roger Dudley:
"I believe in it. I understand it. But I don't know whether I'll be able to stand up for it when the time of trouble comes! I'm afraid of that time!" (Somehow Adventist kids have nightmares about the time of trouble and horrifying dreams of Christ coming when they are not ready.)
"I have a lot of work to do if I want to be saved."
"I wish I could be completely good, but it's not always easy."
"I want to serve God, but I find it very hard."
"I couldn't go through life with all those do's and don'ts. But I guess I have to if I want to go to heaven."16 In his most recent book Dudley chronicles first-hand reports from many youth who have become alienated from Christ by their Adventist fellowship.
Testimonies of youth are often the realistic, unmasked, tell-it-as-it-is attitudes adults have but they mask their feelings.
Youth Are Not the Only Problem
The overall attrition rate of church membership for both youth and adults in North America, some say, totals more than 50 per cent of new accessions. Many more drop out who are not reported because church boards are loath to update statistics. For every two new members we gain, estimates say we lose about one. What's the problem?
Why is it that the closer we come to the second coming of Christ, the less we are motivated by the Good News about it? Is it because sin has now become “more abounding “than it was in our pioneer era? Or could it be that we don't see that "much more abounding grace" clearly focused?
There seem to be two distortions of Adventism which have filtered down to us through the avenue of our denominational history:
(1) One is the rigid, authoritarian, toe-the-line cult of conformity to rules and external standards. This performance-motif is understood as demanded on pain of a rejection slip in the investigative judgment. Arch-conservatives are good at quoting excerpts from Ellen White selected to produce in youthful minds an impression of sledgehammer force. Then the youth discover that other churches don't have this severe "Spirit of Prophecy standard" that causes guilt.
The idea has been almost universal that it's virtually impossible to obey God's law so it's hard to be saved and easy to be lost. God has done His part long ago, as the teacher has done his part in dishing out the academy or college course content, and now it's up to us to do our part by shaping up.
For many, this is the traditional Adventist "gospel." They often feel that they can't shape up. Whether or not their impression is fair is not our point; this is what they have picked up, and this is what matters.
(2) The opposite extreme is especially in academic communities—a relaxed attitude of laissez-faire liberalism. It tends to downplay the necessity or even possibility of true obedience to God's law. He knows we can't keep it properly, and therefore doesn't seriously expect us to. Try to be moral if you can, but if it's not easy, trust His indulgent, grandfatherly softness. He will excuse you. "Occasional lapses" of moral failure are par for the course (that's a popular phrase). Since Jesus is our vicarious Substitute, His perfect obedience must always be a mythical experience impossible for us. The more relaxed atmosphere of non-Adventist churches since 1844 has been right all along, and Adventists have been naive to be so concerned about obedience to God's law. So says this alternative Adventist "gospel." There is wrong on both sides and there is good on both sides, two extremes of a thesis and antithesis, each a protesting reaction against the other. They produce confusion among youth. The traditional arch-conservative philosophy generates resentment, alienation, and rebellion; or if one imagines he measures up, pride.
Youth Caught in a No Man's Land
Ellen White statements (out of context, of course) can be compiled in such a way as to portray God as a stern teacher who dishes out his lecture content and leaves us to sink or swim when exam time comes. Youth picture Him as pointing out the steep path to salvation:"You want to go to heaven? It's a rough, rocky, thorny way; I hope you make it. Many don't. I won't be surprised if you don't. I have someone else waiting to take your crown." Many feel that their absence from heaven wouldn't be missed. Why bother? Why lose both worlds?
The opposite is an Adventist species of antinomianism which arrogantly flaunts worldliness and sensuality in the face of divine warnings. But as surely as rigid traditionalism drives people out of the church, so this “new theology” entices them out.
The story of 1888 brings refreshing Good News, reminding us that since "the curse causeless shall not come"17 it has never been God's will that we lose our youth. The cause is real and the problem can be corrected. "With such an army as our youth" when they are informed and challenged by "the third angel's message in verity,” the world can indeed be lightened with the glory of the gospel.
The Long Delay Has Not Been God's Will
A general malaise of denominational lukewarmness is not inherent in our doctrines or in our denominational identity. It is "in a great degree" the consequence of losing the 1888 message. It's refreshing to note that something positive can be done about it.
There has been a vacuum into which have rushed these alternative heresies of rigid traditionalism and loose antinomianism. Both deny essentials of the 1888 message, yet both are starved for its unique nutritive elements. Neither could flourish within the church, surely not bear fruit, were it not for the “in-a-great-measure" famine for that "most precious message."18 Adventist youth could not label Adventism "not exciting, not positive, not big enough, and not related to life" if they understood the 1888 message. Is Christ "not exciting, ... not big enough, and not related to life"? As the true Leader of this church He is intensely interesting! It's not the fault of youth that the vision that shone so brightly in the 1888 message has been "in a great degree" denied them.19
The 1888 message was supremely “exciting,""positive,""big," and "related to life." It kindled a "first love" experience in the hearts of those who heard it. There are definite reasons why:
(1) It cut the Gordian knot of self-centered motivation. It restored the pure New Testament motivation of a heart-appreciation of the love of Christ. Through the utter simplicity of the message of the cross it abolished both the fear that discourages youth today and the boredom that wearies them.
(2) It revealed Christ as One whose love is active, not passive. He was seen as a Good Shepherd looking for His lost sheep rather than vice versa. It made clear that salvation does not depend on our holding on to God's hand but on our believing that He is holding on to our hand. In a practical way which transcended theological hairsplitting, the gospel became a message of salvation by grace through faith alone—faith which works, not faith and works.
(3) Christ was presented as a Savior "nigh at hand," not "afar off," refreshingly different from ideas held in common by the Evangelicals of the day. The popular idea that Christ took only the unfallen, sinless nature of Adam in Eden was exposed as a legacy of Roman Catholicism. The idea far transcended a theological dispute: it was beautiful "practical godliness."
(4) Justification by faith was lifted above doctrinal hair-splitting to be a vital message of union with Christ. The devotion to Christ displayed by the apostles becomes not only possible but certain, if this message is understood.
(5) The two covenants, a "doctrine" often regarded as a dry-as-dust theological bore, became one that gripped hearts. Jones' and Waggoner's idea began to penetrate dark corners of Adventist understanding.20
(6) The unique truth that was the foundation of Seventh-day Adventist existence came alive in the 1888 message like resurrected dry bones in Ezekiel's vision—the cleansing of the heavenly sanctuary. Again, "doctrine" transcended theology and became practical godliness.
An 1889 hymn expresses something of its thrill:
"I sing the love of Christ, my Saviour,
Who suffered upon the tree,
That in the secret of His presence,
My bondage might freedom be.
He comes to'bind the broken hearted;'
He comes the fainting soul to cheer;
He gives me 'oil of joy for mourning,' and 'beauty for ashes' here.
"I sing the beauty of the Gospel
That scatters not thorns, but flow'rs,
That bids me scatter smiles and sunbeams
Wherever are lonely hours.
The'garment of His praise'it offers
For'heaviness of spirit,'drear;
It gives me sunshine for my shadow,
And 'beauty for ashes' here."
—J. G. Crabbe
Youth of a century ago who had the privilege of hearing the message were captivated by it.21 Youth of today who get a chance to hear it sense the same phenomena. The enticements of sensuality, appetite, wealth, leisure and pleasure, the upwardly mobile instinct, the allurements of our scintillating electronic age, all lose their charm for the one who has seen and appreciates that message of Christ's righteousness.
Notes:
- See Roger L. Dudley, Why Teenagers Reject Religion, (Review and Herald, 1978), pp. 20,21, and his up-dated 2000, Why Our Teenagers Leave the Church, statistic on the back cover.
- Charles D. Martin, “Moral and Religious Problems and Attitudes as Expressed by Students in Four Seventh-day Adventist Academies," M.A.Thesis, Andrews University.
- Joel N.Noble,"Certain Religious and Educational Attitudes of Senior High School Students in Seventh-day Adventist Schools in the Pacific Northwest," Ph. D. dissertation, University of Oregon, 1971.
- Stanley G. Hardt, M. A. thesis, Andrews University, 1973.
- Why Our Teenagers Leave the Church, p. 27.
- Roger L Dudley, op.cit, pp. 11,13.
- Why Our Teenagers Leave the Church, p. 166.
- Ibid., p. 160.
- Selected Messages, Book One, pp. 234,235.