Looking for a title

Book length discussion of our survey results in the works NOW!

 

Drafting chapters now
All four research team members are drafting chapters as I write this. When the team met in Pittsburgh to present some preliminary findings at the annual meeting of the Society for the Scientific Study of Religion (SSSR), we decided that we want to share our data with the broadest possible audience. Everyone on the planet is impacted by religion either directly or indirectly, many struggling with their relationship to organized religion. We believe that many readers will be interested in first hand accounts of the many dimensions of this struggle.

Q51: On balance, how do you now view your decision to leave Adventism? Good decision? Poor decision? Made at the right time?

Our data -over 1000 respondents to our English version and 154 respondents to our Portuguese version- is abundant with countless personal accounts, and we have chosen to present the data in book form. The lead chapter, setting the tone for the rest of the book, is being written by Jeff Wright, the catalyst behind this entire project. He is telling his story of his relationship with the church, why he wanted to do an online survey, explaining some of the reasoning behind the questions he wanted included, and finally, using some respondent narratives to illustrate his journey and many others who share his experience. We were blessed with many very passionate and articulate respondents who capture the important themes that emerged question after question, and Jeff -and the rest of the team- will use these anonymous respondents as real stars of the book.

Each of us, Jeff taking lead, will tell our personal stories and use our data to paint a picture for our readers, illustrating the many compelling themes that jumped out as we poured through the survey results question by question. By the end of the book the reader will have gotten to know each author, but more importantly the many, many respondents we will quote. Though we are sharing our personal stories, the quotations from our respondents will remain anonymous; no names were asked for or recorded.

Though our survey was targeted only to ex-Seventh Day Adventists, we believe the reader will find valuable and applicable insights no matter what their religion. SDA is unique, but it is also similar to other religions which hold great influence over their members. We invite the reader to find resonance and affirmation as they hear our stories and the many, many quotations from our respondents.

Our plan is to leave the reader feeling like they have been invited to hear the insights and stories of the both the authors and the 1000+ respondents. In reading these insights we believe the reader will find many comments and perspectives relatable and useful as they continue their own journey navigating a world in many ways dominated by the church.

Included in the book will be chapters on at least the following topics:

  1. Who took the survey and what did they look like?
  2. Why the survey and these specific questions? (Jeff)
  3. What being a non- Ex-SDA member of the team feels like. (Rene)
  4. A sociologist/atheist explores cults (Tom)
  5. A psychologist/atheist looks at arriving at non-belief (Duane)
  6. What people miss when they become ‘ex’ church members (Jeff)
  7. Sexual assault within the church (Rene)
  8. Psychological assault within the church (Rene)
  9. Respondent 666 (Tom)
  10. Reasons for leaving the church (Duane)
  11. Alyssa’s story (Guest on our blog)
  12. Political views before and after leaving the church (Duane)
  13. The impact of being educated in church schools (Jeff)
  14. Differences between English and Portuguese respondents (Duane)
  15. The impact of the church on critical thinking skills (Tom)
  16. The impact of the church on social/environmental justice issues (Tom
  17. Questions left unanswered and/or unasked (Jeff)

This is just a tentative list (including authors) and ordering of chapters, but as you can see there will be topics of interest for any reader interested in what it means to be (or consider being) an ‘ex’ church member. More to come soon!

But first, some possible titles….

  • Losing Our Religion
  • Church Exit
  • When is a cult a cult?
  • Eighth Day Freedom
  • Questioning the Church
  • A New Life
  • Haystacks Are Forever
  • Betty White > Ellen White
  • Breaking Free From the Church

 

 

 

Q27 “…tell us about your process and experience of leaving Adventism.”

Here is a link to an AI generated podcast about the 757 responses to Question 27 “In as few or as many words as you like, please tell us about your process and experience of leaving Adventism.”

FAQ: Leaving Adventism [data from the over 800 responses to Question 27]
1. What are some common reasons people give for leaving Adventism?

Many individuals cite doctrinal disagreements as a primary reason for their departure. This can include questioning the validity of Ellen G. White’s writings, the church’s stance on the Sabbath, the investigative judgment doctrine, or its views on eschatology. Others find the church’s social conservatism, particularly regarding women’s ordination, LGBTQ+ issues, and interracial marriage, to be incompatible with their personal values. Additionally, some individuals express feelings of isolation, judgment, and a lack of support from the Adventist community, leading them to seek a more inclusive and accepting environment.

2. How do people describe their experience of leaving Adventism?

Leaving Adventism is often described as a deeply personal and complex process, evoking a wide range of emotions. For some, it’s a liberating experience marked by newfound freedom and relief from the perceived rigidity and legalism of the church. For others, it can be a painful and isolating journey, filled with guilt, shame, and the loss of community and support systems. Many former Adventists grapple with reconciling their past beliefs with their evolving worldview, navigating complex relationships with family and friends who remain within the church.

3. Do people face challenges or resistance when leaving Adventism?

The level of difficulty in leaving varies greatly depending on individual circumstances and support networks. Some individuals face minimal resistance, experiencing a relatively smooth transition out of the church. However, others encounter significant pushback from family, friends, and the Adventist community. This can include emotional manipulation, shunning, and in some cases, threats of disinheritance or loss of employment. The intensity of these challenges often reflects the degree of social integration within the Adventist community and the family’s level of adherence to traditional beliefs.

4. What are some common coping mechanisms people use when leaving Adventism?

Former Adventists often seek support through therapy, online communities, and forming connections with other individuals who have gone through similar experiences. Therapy can provide a safe space to process the emotional and psychological impact of leaving a high-demand religion, while online communities offer a sense of belonging and shared understanding. Connecting with other former Adventists can help normalize their experience and provide validation during a time of significant transition.

5. What do people do after leaving Adventism in terms of their spirituality or religious beliefs?

The paths people take after leaving Adventism are diverse and highly individualistic. Some embrace atheism or agnosticism, rejecting the notion of a higher power altogether. Others explore different Christian denominations, finding a faith community that aligns better with their evolved beliefs and values. Some former Adventists gravitate towards spirituality or alternative belief systems, seeking meaning and purpose outside the confines of organized religion. The common thread is a desire for authenticity and a belief system that resonates with their personal experiences and understanding of the world.

6. Do former Adventists maintain relationships with family and friends who are still members of the church?

Maintaining relationships with family and friends who remain within the church can be challenging, but many former Adventists find ways to navigate these dynamics. Open communication, setting boundaries, and finding common ground are key to preserving these relationships. While some experience acceptance and understanding, others face strained relationships and a sense of distance. The success of maintaining these connections often hinges on the willingness of both parties to respect differing beliefs and prioritize the importance of family ties.

7. How do people reflect on their time in Adventism after they’ve left?

Reflections on time spent in Adventism are often multifaceted and nuanced. While acknowledging the negative aspects, such as feelings of restriction, judgment, and social isolation, many former Adventists also recognize the positive influences the church had on their lives. These can include a strong moral foundation, a sense of community, and a focus on health and well-being. The ability to appreciate the positive aspects while critically examining the negative allows for a more balanced and realistic perspective on their Adventist upbringing.

8. What advice do former Adventists offer to those considering leaving or who are currently in the process of leaving?

Common advice from former Adventists emphasizes the importance of self-care, finding supportive communities, and prioritizing personal well-being throughout the process. They encourage individuals to be patient with themselves, acknowledging that deconstructing and reconstructing one’s belief system is a journey that takes time and introspection. They also recommend seeking professional guidance when needed, as processing the emotional and psychological impact of leaving a high-demand religion can be complex and challenging. Ultimately, they advise staying true to oneself and prioritizing authenticity over external pressures to conform.

The Bible as a Blueprint for Living

The Bible as a Blueprint for Living

Duane McClearn
April 2024

Long ago when I was a senior in high school, I enrolled in an elective course titled “Biblical Literature.” Among other things, we students read large sections of both the Old and New Testaments, and engaged in rousing, free-ranging discussions of the material. (Throughout it all, the teacher made no attempt to proselytize.) I recall one student, in particular, who began the semester with the position that the Bible was inerrant, accurate in every word, not subject to interpretation, obvious to understanding in every regard, and, importatntly, served as a clear blueprint for proper moral behavior. As the semester progressed, her Christian faith remained steadfast, but she relented, at least a bit, at least temporarily, on issues of interpretation and clarity.

Since those halcyon days, I have heard or read many a minister, priest, theologian, and Christian layperson express the same views as that high school student on TV, in print, or in personal conversation. I remember after the 9/11 attacks on the World Trade Center that an employee at my workplace sent an email to all several hundred employees enjoining us all to embrace the Bible and follow it as the “blueprint” for proper moral guidance and correct behavior. (I recall the word “blueprint” specifically.)

So what is an observer to make of this? Countless Christians, lay and clerical, tell us that the Bible is clear enough for anybody to understand, that the lessons of morality are so obviously laid out—like a blueprint. A blueprint, of course, serves as a set of directions that are so precise that anybody with the appropriate skill will know exactly what is going on in the design. In a blueprint for a house, for example, two people looking at the blueprint will know exactly how to place everything, down to each electrical outlet.
So let’s take a look at this book, which is supposed to be so clear, so able to serve as a blueprint for us all, if only we were to read it and take its messages to heart. First, one may ask, which Bible are we talking about? The Bible employed by the Catholic Church contains 46 books of the Old Testament plus 27 books of the New Testament, for a total of 73 books. The Protestant Bible normally contains 66 books: it comprises 39 of the Old Testament in addition to 27 New Testament books. The Eastern Orthodox and Oriental Orthodox Churches use up to 49 Old Testament book plus 27 New Testament books, for a total of 76 books. Thus, the Protestant Bible leaves out seven books that the Catholic Bible retains. And the Eastern Orthodox Bible has even more. If somebody wants to make the claim that the Bible is a blueprint and every word is important, then it would seem that the omission of large chunks of it would present problems of interpretation as one tried to maneuver among the main branches of Christianity.

I would also ask, which edition of Bible are we talking about? Some time ago I was watching an atheist call-in show during which a Christian (a Protestant) called in to discuss some point or other. He was asked which Bible he was using. He replied that it was the King James version—all others (the English Standard Version, New Revised Standard Version, New International Version) he considered garbage. So here was a professedly devout Christian who adhered to a specific version (King James) of the Protestant Bible as his source for religious truth. The others were “garbage.” Harsh consideration for fellow Christians’ sources of inspiration, I would aver.
Perhaps the most well-known part of the Bible is the Ten Commandments. Probably every Christian claims familiarity with these rules. But which Ten Commandments. I imagine that few Christians are aware that there are actually three sets of Ten Commandments in the Old Testament and that they differ substantially. One set appears in Exodus 20, another in Deuteronomy 5, and yet a third set in Exodus 34.

Most people probably think of the commandments as they appear in Exodus 20. There are differences between the ten that appear there and the ten that appear in Deuteronomy, although most of the differences would seem subtle to the casual reader. Interestingly, Protestants and Catholics use a different numbering system for the commandments. For example, the injunction against murder is Commandment 6 for most Protestants and Commandment 5 for Catholics (and Lutherans). I would venture a guess that most Christians are unaware of Commandment 4 that begins, “You should keep the festival of unleavened bread. For seven days you should ear unleavened bread, as I commanded you…” Or Commandment 10, which states, “You should not boil a kid in its mother’s milk.” These last two are from the Ten Commandments listed in Exodus 34. They are every bit as binding as other of God’s rules, it would seem, but somehow they seem to be largely forgotten. Thus, with something so seemingly straightforward as the Ten Commandments, there isn’t agreement on what they actually are or, in any case, which ones are to be used.
If Biblical matters were so clear, if God’s rules were so obvious, then one would expect little discord among Christians. If all devout Christians were reading from the same precise and well-defined blueprint, they should be marching forward in lockstep, their minds in harmony regarding the proper ways of conduct. But they aren’t. Christians are very varied in their interpretations of virtually every aspect of the Bible, from major issues to trivialities. That is why so many Christian groups split off from others—differences of interpretation of scripture.

As it stands, according to the Study of Global Christianity (CSGC) at Gordon Conwell Theological Seminary, there are currently approximately 45,000 different Christian denominations and organizations in the world. All claim distinction on at least one doctrinally significant point of Biblical scripture. This hardly makes the case for a clear, obvious blueprint for behavior.

“Signs of the Times are Everywhere”

“Signs of the Times are Everywhere”

Non-comment about Palestine from SDA leadership
Some of the more progressive still-Adventists in my life have expressed dismay at the milquetoast stand taken by the General Conference of Seventh-day Adventists on Palestine. Here’s the statement, issued on October 7, 2023. So far as I can find through casual web searching, there’s been no update in the six or so weeks since then.

The inability of a church that would have once identified as a social justice movement to now articulate anything other than a ‘thoughts and prayers for both sides’ kind of statement in the face of one of the most consequential international events of recent memory may come as a shock, but should not come as a surprise.

Relevant survey data
Questions 35 and 36 ask respondents to draw the connection between Seventh-day Adventist eschatology (belief that the world will end) and Adventist views on issues like climate and the environment (Q. 35), and then on issues including social justice, racism, women’s rights, etc. (Q. 36).

For Q35, 75.6% of respondents selected, “End-times teachings perpetuate an indifference regarding the climate crisis and other environmental concerns,” while 63.39% selected, “End-times teachings perpetuate an indifference related to social justice issues like racism and women’s rights,” for Q 36.

As one respondent commented under Q36: “The Adventists want to bring about the end of time. They don’t care about saving the planet or women’s rights etc.

Or another, also under Q36: “I think a greater impact because as issues become more volatile they see it as prophecy being fulfilled. I don’t think they care more about the issues, just that the volatility shows the “Sunday law” is imminent. Shows we are in end times.

And finally, this respondent under Q35: “Conservative SDAs preach that the climate crisis will be used to bring the world under one new world order which will ultimately lead to enforced Sunday Worship.

As I read the narrative comments under questions 35 and 36, it is clear that respondents see a link between climate and social justice issues and indications that the world is about to end.

My truth
These ring true for me. An enduring memory that I have of growing up Seventh-day Adventist, from early adolescence right on through to the end of my teen years, is feeling a sense of anxiety and dread about the “last days.”

I remember as an 11 year-old in the junior tent at Adventist Campmeeting in Michigan, listening to the pastor tell us about the persecution of Christians in communist Latin America (I can’t remember specifically which country). They were lurid, awful, detailed stories that I now understand were completely inappropriate for an 11 year-old audience. Stories of Christians being tortured and killed for their faith. The pastor closed that session by telling us that before Jesus came, we would all be similarly persecuted for our faith, assuming we remained faithful. And I can remember that for months after, I prayed to Jesus that I would not be persecuted that way.

In the Adventist community that I was part of, nearly every global or national event was seen further proof that Satan was running rampant on earth, and literally any day now the Sunday Laws would be passed and the persecution of the “144,000” (us, obviously) would begin. And although my own parents were never so much the wide-eyed looney-bin type, away from home and in the belly of what passed for mainstream Adventism in that time and place, the crazy was constant.

The symbols on the US one dollar bill, the gays in San Francisco, the Challenger exploding in mid-air, race riots, Islam, Communism (or what was left of it in the waning years of the Cold War), 80s metal, HIV/AIDS… all pointed to a sinful world, collapsing under the weight of its own iniquity. Sign that the Second Coming – The Advent – was practically on us. Whether in SDA church school, at church, or in the religious material that I consumed in between, connections between whatever was happening in the world that week and WE ARE IN THE LAST DAYS, were constant. I think it is fair to say that for more or less my first 20 years of life, I was in some way told daily that The Time of Trouble was coming, and that almost everything around me pointed to it.

 

Non-response to Palestine is not a surprise
For as much as Seventh-day Adventists want to believe that their movement is relevant and impactful in today’s world, they are constrained by their own beliefs about the last days. “Jesus is coming again, and it will be soon,” is the “A” is “SDA.” Jesus is coming, but before He does it’s gonna be bad and there is nothing anyone can do to stop it. Lots of emotional energy is spent unpacking all the signs and digging into how this or that event proves that the Advent is close. This is the lifeblood of every Revelation seminar or revival. On the other hand, what it all means for those living an Adventist life day-to-day is pretty straightforward: The world is literally ending and there’s nothing we can do except wait for it to be over. Batten down the hatches, keep your head down, be prepared to ride out the coming storm.

The responses to Qs 35 and 36 highlight this. Why bother to engage in activism here on earth when, as one respondent put it, “Most people see that any harm will be made right “in Heaven.”

In this light the statement from the General Conference on Palestine is not only predictable, but very much on-brand.

Using AI as a research analysis tool

Using AI as a research analysis tool for social science data
As evidenced by some recent posts, we are using ChatGTP-4 as a research analysis tool, especially for the narrative responses to many of our survey questions. Our methodological approach on the task of pulling out the main themes is to read through each comment, taking notes on themes which emerge and then run the data through ChatGTP using the following prompt:

In a survey, participants were asked “[question]” Please group the following responses into a maximum of 5 themes with:

    • A summary for each theme.
    • 3 representative participant quotes for each theme.
    • The total number of responses to each theme, regardless of whether multiple themes were mentioned in the same response.

Use of AI and of ChatGPT in particular is increasing at an almost exponential level both inside and beyond academia. We would be remiss in our responsibility to make maximum use of the data were we to avoid the us of AI. The possibility for error exists, but so far we have found that the themes identified by ChatGTP analysis are spot on and in many cases has identified themes which we missed. One main goal of any research is to treat all data in the most objective manner possible, eliminating all conscious or unconscious bias. Given that one of our research team is ex-SDA and all four of us are atheists/agnostics, we have to grant the possibility of at least unconscious bias. Hence, using ChatGTP seems prudent.

One additional use of ChatGPT is that it can do language translation. We have a good number (n = 149) of respondents to the Portuguese version of our survey and will be able to present those data without the additional step of using a separate translation modality.

Resources
In an effort to stay current with the emerging literature on the use of AI in social science research we are scouring academic journals for relevant content. Below is our current list of sources, expertly amassed by Teresa LePors, master librarian at Elon University. Please contact us via email if you have additional resources for us.

Bano, M., Zowghi, D., & Whittle, J. (2023). Exploring Qualitative Research Using LLMs. arXiv preprint arXiv:2306.13298.

Chew, R., Bollenbacher, J., Wenger, M., Speer, J., & Kim, A. (2023). LLM-Assisted Content Analysis: Using Large Language Models to Support Deductive Coding. arXiv preprint arXiv:2306.14924.

Christou, P. A. (2023). A Critical Perspective Over Whether and How to Acknowledge the Use of Artificial Intelligence (AI) in Qualitative Studies. The Qualitative Report, 28(7), 1981-1991.

Christou, P. A. (2023). How to Use Artificial Intelligence (AI) as a Resource, Methodological and Analysis Tool in Qualitative Research?. Qualitative Report, 28(7).f

Chubb, L. A. (2023). Me and the Machines: Possibilities and Pitfalls of Using Artificial Intelligence for Qualitative Data Analysis. International Journal of Qualitative Methods, 22, 16094069231193593.

De Paoli, S. (2023). Can Large Language Models emulate an inductive Thematic Analysis of semi-structured interviews? An exploration and provocation on the limits of the approach and the model. arXiv preprint arXiv:2305.13014.

Fitkov-Norris, E., & Kocheva, N. (2023, August). Are we there yet? Thematic analysis, NLP, and machine learning for research. In European Conference on Research Methodology for Business and Management Studies (Vol. 22, No. 1, pp. 93-102).

Gamieldien, Y., Case, J. M., & Katz, A. (2023). Advancing Qualitative Analysis: An Exploration of the Potential of Generative AI and NLP in Thematic Coding. Available at SSRN 4487768.

Gao, R., Merzdorf, H. E., Anwar, S., Hipwell, M. C., & Srinivasa, A. (2023). Automatic assessment of text-based responses in post-secondary education: A systematic review. arXiv preprint arXiv:2308.16151.

Hayes, A. (2023). “Conversing” with Qualitative Data: Enhancing Qualitative Sociological Research through Large Language Models (LLMs).

Hitch, D. (2023). Artificial Intelligence (AI) Augmented Qualitative Analysis: The way of the future?. Available at SSRN.

Katz, A., Wei, S., Nanda, G., Brinton, C., & Ohland, M. (2023). Exploring the Efficacy of ChatGPT in Analyzing Student Teamwork Feedback with an Existing Taxonomy. arXiv preprint arXiv:2305.11882.

Koch, M. A. (2023). Turning Chaos into Meaning: A Chat GPT-Assisted Exploration of COVID-19 Narratives(Master’s thesis, University of Twente).

Li, D., Zhang, B., & Zhou, Y. (2023). Can Large Language Models (LLM) label topics from a topic model?.

Marshall, D. T., & Naff, D. B. (2023). The Ethics of Using Artificial Intelligence in Qualitative Research. d

Mesec, B. (2023). The language model of artificial inteligence chatgpt-a tool of qualitative analysis of texts.

Navigli, R., Conia, S., & Ross, B. (2023). Biases in Large Language Models: Origins, Inventory and Discussion. ACM Journal of Data and Information Quality.

Tai, R. H., Bentley, L. R., Xia, X., Sitt, J. M., Fankhauser, S. C., Chicas-Mosier, A. M., & Monteith, B. G. (2023). Use of Large Language Models to Aid Analysis of Textual Data. bioRxiv, 2023-07.

Törnberg, P. (2023). How to use LLMs for Text Analysis. arXiv preprint arXiv:2307.13106.

Tschisgale, P., Wulff, P., & Kubsch, M. (2023). Integrating artificial intelligence-based methods into qualitative research in physics education research: A case for computational grounded theory. Physical Review Physics Education Research, 19(2), 020123.

Zhong, Y., Lian, J., & Huang, H. Uncovering the Affordances of ChatGPT in Education from a Social-Ecological Perspective: A Data Mining Approach. Available at SSRN 4518523.

Ziems, C., Held, W., Shaikh, O., Chen, J., Zhang, Z., & Yang, D. (2023). Can Large Language Models Transform Computational Social Science?. arXiv preprint arXiv:2305.03514.

 

 

Ex-Seventh-day Adventist Research

Ex-Seventh-day Adventist Research
Duane McClearn

The beginning of a literature review
The research team investigating those who have already disaffiliated from the Seventh-day Adventist Church, are in the process of doing so, or are considering doing so, has several goals. Among other things, we want to understand what factors lead to a desire to disaffiliate, how the process takes place, what stresses (emotional, relationship, financial) the process incurs, and what the psychological consequences of having been a member and then becoming disaffiliated are. As part of our review of relevant literature, we have gathered together a substantial list of references that hit on these themes. Research on the topic of ex-affiliation has been relatively far-ranging, although most has confined itself to the Christian experience. Certain fundamentalist Christian groups have been highlighted to a degree, such as the Latter Day Saints (Mormons) and the Jehovah’s Witnesses. A glaring omission has been research on the Seventh-day Adventists. Our own research aims to fill this gap, at least, in some small way.

Below is a listing of some of the literature we are reading. Please contact us via email if you have suggestions for additional readings, especially from academic sources looking at the Seventh-day Adventist church.

Altemeyer, B. & Hunsberger, B. (1997). Amazing Conversions: Why Some Turn to Faith an Others Abandon Religion. Amherst, NY: Prometheus Books.

Avance, R. (2013). Seeing the light: Mormon conversion and deconversion narratives in off- and online worlds. Journal of Media and Religion, 12 (1), 16-24.

Bahr, H. M.& Albrecht, S. L. (1989). Strangers once more: Patterns of disaffiliation from Mormonism. Journal for the Scientific Study of Religion, 28 (2), 180-200.

Brooks, E. M. (2020). The disenchanted self: Anthropological notes on existential distress and ontological insecurity among ex-Mormons in Utah. Culture, Medicine, and Psychiatry, 44, 193-213.

Bruce, S. (2011). Secularization. Oxford: Oxford University Press.

Bullivant, S. (2022). Nonverts: The Making of Ex-Christian America. New York, NY: Oxford University Press.

Burge, R. P. (2021). The Nones: Where They Came From, Who They Are, and Where They Are Going. Minneapolis, MN: Fortress Press.

Cheong, P. H. & Fisk, M. (2013). Leaving church: Resisting authority and community in online-offline dimensions. Selected Papers in Internet Research, 14, 1-4.

Cottee, S. (2015). The Apostates: When Muslims Leave Islam. London: Hurst & Co.

Davidman, L. (2015). Becoming Un-Orthodox: Stories of Ex-Hasidic Jews. New York, NY: Oxford University Press.

Downie, A. (2022). Christian shame and religious trauma. Religions, 13 (10) 925

Fazzino, L. L. (2014). Leaving the church behind: Applying a deconversion perspective to Evangelical exit narratives. Journal of Contemporary Religion, 29 (2) 249-266.

Hadaway, C. K. (1989). Identifying American apostates. Journal for the Scientific Study of Religion: 28 (2) 201-215.

Hall, E. D. (2017). The process of family member marginalization: Turning points experienced by “black sheep.” Personal Relationships, 24, 491-512.

Hinderaker, A., & O’Connor. (2015). The long road out: Exit stories from the Church of Jesus Christ of the Latter-day Saints. Communication Studies, 66 (5), 509-527.

Inglehart, R. F. (2020). Giving up on God: The global decline of religion. Foreign Affairs, 99 (5) 110-118.

Inglehart, R. F. (2021). Religion’s Sudden Decline: What’s Causing It, and What Comes Next? New York, NY: Oxford University Press.

Levin, J., Bradshaw, M. Johnson, B. R., & Stark, R. (2022). Are religious “nones” really not religious?: Revisiting Glenn, three decades later. Interdisciplinary Journal of Research on Religion, 18, 1-29.

Lim, C., MacGregor, C. A., & Putnam, R. D. (2010). Secular and liminal: Discovering heterogeneity among religious nones. Journal for the Scientific Study of Religion, 49 (4) 596-619.

Nica, A. A. (2020). Leaving my religion: How ex-fundamentalists reconstruct identity related to well-being. Journal of Religion and Health, 59, 2120-2134.

Ormsbee, J. T. (2020). ‘Like a cord snapping’: Toward a grounded theory of how devout Mormons leave the LDS church. Critical Research on Religion, 8 (3) 297-317.

Ransom, H. J., Monk, R. L., Qureshi., A, & Helm, D. (2021). Life after death: Leaving the Jehovah’s Witnesses, identity transition and recovery. Pastoral Psychology, 70, 53-69.

Ransom, H. J. Monk, R. L., & Helm, D. (2022). Grieving the living: The social death of former Jehovah’s Witness. Journal of Religion and Health, 61, 2458-2480.

Scheitle, C. P., & Adamczyk. (2010). High-cost religion, religious switching, and health. Journal of Health and Social Behavior, 51 (3) 325-342.

Suh, D. & Russell, R. (2015). Non-affiliation, non-denominationalism, religious switching, and denominational switching: Longitudinal analysis of the effects on religiosity. Review of Religious Research, 57, 25-41.

Turpin, H. (2022). Unholy Catholic Ireland. Stanford, CA: Stanford University Press.

Wilkins-Laflamme, S. (2015). How unreligious are the religious “nones”? Religious dynamics of the unaffiliated in Canada. The Canadian Journal of Sociology, 40 (4) 477-500

Worwood, J., Scharp, K. M., & Phillips, K. E. (2020). “I don’t want to have a weird relationship with you, so I’m trying”: Relational turning points and trajectories of ex-member children and their member parents in the Church of Jesus Christ of Latter-day Saints. Journal of Family Communications, 20 (4), 327-344.

Zuckerman, P. (ed.) (2010). Atheism and Secularity: Volume 1. Issues, Concepts, and Definitions. Santa Barbara, CA: Praeger.

Zuckerman, P. (ed.) (2010). Atheism and Secularity: Volume 2. Global Expressions. Santa Barbara, CA: Praeger.

Zuckerman, P.  (2012). Faith No More. New York, NY: Oxford University Press.

Zuckerman, P. (2014). Living the Secular Life. New York, NY: Penguin Books.

Zuckerman, P., Galen, Luke, W., & Pasquale, F. L. (2016). The Nonreligious: Understanding Secular People and Societies. New York, NY: Oxford University Press.

Zuckerman, P. (2019). What It Means to Be Moral. Berkeley, CA: Counterpoint.

Zuckerman, P. (2020). Society Without God. New York: NYU Press.

Q16: Which of the following describe(s) your situation, whether currently or at some point in the past?

Below are the data from Q16 in our survey. Please reach out if you have any questions or comments.

Q16: Which of the following describe(s) your situation, whether currently or at some point in the past? (check all that apply)

 

 

 

ChatGPT-4 analysis 9-22-23

Individuals’ Experiences and Perspectives Regarding Adventist Rules and Beliefs
Executive Summary:
This report synthesizes diverse experiences and perspectives on adherence to Seventh-day Adventist (SDA) rules and beliefs. Numerous themes emerged, portraying a shift from past concealment to contemporary openness regarding Adventist values.

1. Evolution from Concealment to Openness:
1.1 Past Concealment:
Many individuals previously concealed aspects of their lives that were in conflict with Adventist rules.

Example: “These are things I did in the past when I was much younger. I’m not hiding anything now.”
1.2 Acceptance of Present Self:
A shift towards acceptance and openness about divergent lifestyles is noted.

Example: “I am open about not being an Adventist, but I don’t go out of my way to point it out.”

2. Current Honesty and Integrity:
2.1 Open Lifestyle:
Many respondents live openly divergent lives without feeling the need to hide their beliefs and lifestyles.

Example: “I don’t hide anything. I’m proud that I’m no longer SDA.”
2.2 Maintaining Integrity:
Maintaining personal integrity is paramount, with no desire to lie about lifestyles.

Example: “This is an utterly ridiculous question. I have maintained my integrity at all times. Why should I lie to people about my behaviours?”

3. Limited Interaction and Selective Sharing:
3.1 Restricted Adventist Connections:
The interaction with Adventists is often limited to close friends or family.

Example: “I have only close friends who are Adventist. No acquaintance level people are Adventist.”
3.2 Consideration for Adventist Individuals:
There is a deliberate effort to avoid causing distress to Adventist acquaintances.

Example: “I don’t normally hide/lie about it, but don’t bring things up when visiting my mom (I don’t live near her)”

4. Non-Conformity to Traditional Norms:
4.1 Non-Traditional Relationships:
Non-heteronormative or polyamorous relationships were often concealed.

Example: “The only thing I really hid was when I was in a polyamorous or queer relationship.”
4.2 Secular Lifestyle:
Embrace of secular lives and rejection of religious dogma is evident.

Example: “I do everything publicly now, and not afraid to show what my daily life is like. We all mature out of religion.”

5. Relationship Dynamics:
5.1 Familial Respect and Sensitivity:
A respectful and sensitive approach is maintained around family members with strong Adventist beliefs.

Example: “I hide “sabbath-breaking” from my family even though they know I left because it’s too traumatic for them and causes them too much anxiety.”
5.2 Balance of Openness and Respect:
A balance between openness and respect is sought to maintain harmonious relationships.

Example: “I don’t hide lack of SDA beliefs but I don’t flaunt them either.”

Conclusion:
The narratives portray a rich tapestry of experiences, reflecting a journey from concealment to openness and from adherence to divergence. The desire for personal integrity and respect for differing beliefs underscores the narratives, pointing towards a conscientious approach to navigating relationships with Adventist acquaintances. The diverse responses collectively shed light on the broader themes of secularization, the pursuit of authenticity, and the evolving dynamics of religious identity and values within the context of Seventh-day Adventism.

Q15 Which of the following best describes how you present as a non-Adventist to the Adventists in your life?

Below are the data from Q15 in our survey. Please reach out if you have any questions or comments.

Q15 Which of the following best describes how you present as a non-Adventist to the Adventists in your life?

Themes generated on 9-22-23 using ChatGPT-4

Theme 1: Concealment of Belief Transition
Summary:
Participants exhibited a trend of concealing their transition away from SDA beliefs, predominantly to maintain harmony within familial and social relationships and to avoid potential confrontations and judgments.

Representative Quotes:
“I would never hurt my elderly parents. To them, I’m an Adventist who is private and doesn’t attend church.”
“I keep it to myself. I don’t want to upset my parents.”
“My fundamentalist in-laws would freak out, so they are in the dark.”
Number of Responses: 23

 

Theme 2: Social Strains and Altered Relationships
Summary:
The experiences of several participants underscore the social strains and alterations in relationships resulting from diverging from SDA faith, with many experiencing isolation, loss of friends, or strained family relationships.

Representative Quotes:
“When we switched churches we were immediately cut off from our close circle of friends.”
“It’s been difficult because my family has outright shunned me.”
“There are some who would judge and whisper, which led to a couple of broken friendships.”
Number of Responses: 19

 

Theme 3: Public Dissociation and Outspokenness
Summary:
Individuals have publicly dissociated from the Adventist faith, some with a significant degree of outspokenness and intentionality, leading to clear demarcations in their relationships with the Adventist community.

Representative Quotes:
“I demanded to be disfellowshipped; I was very public about it.”
“I got removed from the church and most people in the church know I am an atheist.”
“I am very open about my agnosticism.”
Number of Responses: 14

 

Theme 4: Respectful Participation and Conformity
Summary:
Participants from various groups exhibit elements of conformity and respectful participation in Adventist practices despite diverging beliefs, indicative of the delicate balance between maintaining relationship harmony and affirming personal convictions.

Representative Quotes:
“I will attend church if it’s a family event but I do not participate in anything else.”
“I don’t lie about my lack of belief, but I still participate in prayer or even attend church when I’m at my mom’s house.”
“I will go to church services if I’m visiting my parents.”
Number of Responses: 16

 

Theme 5: Internal Conflict and Shame
Summary:
The experiences of several participants are marked by internal conflicts and a sense of shame or embarrassment related to being or having been an Adventist, impacting the disclosure of their religious transitions.

Representative Quotes:
“I was and still am ashamed to be an Adventist. I used to hide it. Now I will share it.”
“I hide it because I am embarrassed to be associated with the Adventist church.”
“I am embarrassed by my Adventist upbringing and do my best to hide it.”
Number of Responses: 11

These themes and responses provide a multifaceted perspective on the nuanced experiences of individuals transitioning away from Adventism across different groups, highlighting the diversity and complexity in their journeys and coping mechanisms.

 

 

All quantitative surveys results

All quantitative surveys results

 

Notes: Our research team is renewing its focus on the data we collected and you can expect regular updates in the coming weeks and months regarding our Ex-SDA survey. Qualitative data will be presented soon. We are using ChatGPT4 for our preliminary analysis.


All quantitative data
One primary goal of this research was to learn about the views of those somewhere on the “leaving/left’ SDA journey and then to share these data with the public. Our promise to those taking the survey was that (within ethical boundaries) we would share the results.

Below we give access to all quantitative data from the survey(s).

  • By clicking here you can see all of the quantitative data in frequencies form. These are the data from all 1011 respondents.
  • Here are all the quantitative data from the Portuguese language version.
  • Here we compare the quantitative data from the English version (n=1011) and the Portuguese version (n=154).

Please let us know if you have any questions or comments. Just click here and write your message).

The Survey: Some Questions and Answers

The Survey: Some Questions and Answers

Our research team made an internet survey available to interested former Seventh-day Adventists and current members strongly considering leaving the denomination. Well over a thousand respondents from around the world filled out the survey. Below is a quick glance at our methods and results.

Q: What was the major reason for our survey?

A: Actually, the survey had two major purposes. One was to give the respondents an opportunity to voice their experiences within, and concerns about, the Adventist Church. In this sense, we hoped it would act as a service to the many former Adventists who feel burdened, emotionally or otherwise, by their time associated with the church.

A second purpose was the research one. Among other things, we wanted to gain insight into the reasons that members leave a fundamentalist Christian denomination (the Seventh-day Adventists, in specific), the characteristics of those who leave compared to those who do not, the psychological harms that they feel that experience in the church may have caused them, ramifications of leaving (including relief, regret, nostalgia). We chose the Seventh-day Adventist Church because so little research has so far been done on its former members, as opposed to similar fundamentalist churches, such as the Mormons and the Jehovah’s Witnesses. Our goals include a peer reviewed research article in a major national academic journal and at least one public scholarship article.

Q: What are the major takeaways from the research?

Although yet still in the preliminary stages of analysis, we have gleaned several findings from our data. Those respondents who left the Adventists, not surprisingly, were very critical of the church. Large proportions felt that it did psychological harm to them as they were in the organization and feel that they still suffer after having gotten out. Many are currently (at the time of filling out the survey) undergoing psychological therapy or are members of ex-Seventh-day Adventist support groups. A majority feels that the church fosters a stunting of cognitive development. Similarly, a majority indicates that the Adventist church is a cult and has a negative impact on the world. As well, a majority feels that the Adventist church, with its stress on the incipient Second Coming of Christ, promotes apathy among its members on such issues as environmental degradation and social justice.

Large percentages of our respondents became more politically liberal after leaving the Adventist church. Large numbers became atheists or agnostics. Many expressed gratitude (sometimes at great length and in very heartfelt ways) at being able to have their voice heard about their experiences in the church.

Psychological and sexual abuse is endemic in the church with females more likely to be victimized. There is frustration that little of substance is being done within the church to address abuse.

Q: What are some political implications of our findings?

A major finding was the liberal political tilt in the respondents. The current flight from the Seventh-day Adventists would seem to be a part of a larger trend in the USA away from organized religion in general. Polls have shown that the proportion of Americans who are atheists, agnostics, and “of no particular religion” are growing dramatically. Those subscribing to Christianity are falling as a percentage of Americans. To the extent that the former Adventists of our survey represent this secularizing trend, then we might predict a more politically liberal electorate as time goes on. This, of course, could have major ramifications in elections.

Q:  Why did we ask the particular questions that we included in our survey?

Our questions were a combination of the quantitative and qualitative format. The quantitative items asked a question that could be answered on a one-to-five scale. These questions are easily subjected to statistical analysis. The qualitative items were open-ended questions. These allowed the respondents to answer as much as they felt comfortable in doing.

The particular questions we asked were designed, among other things, to determine the reasons for members’ dissatisfaction with the Seventh-day Adventists, possible abuses within the system, the intellectual and emotional environment of the organization, the impact of getting one’s education within the SDA structure, and the consequences of leaving.

Q:  Can our results be generalized to other fundamentalist denominations, such as the Mormons and the Jehovah’s Witnesses?

Basically, yes. We feel that the Mormons, the Jehovah’s Witnesses, and the Seventh-day Adventists are alike in many ways; most importantly, they are fundamentalist denominations. Many “mainstream” American denominations consider them extreme or even fringe groups.

The sorts of experiences that our respondents relate and the psychological distress that they suffer are very consistent with those shown by research into ex-Mormons and ex-Jehovah’s Witnesses.