War is an everyday reality that no longer happens remotely: it is played out in our living rooms and over the breakfast table, thanks to embedded reporters, smartphones, and the Internet. Adventists and Military Service, an initiative of the Inter-European Division Biblical Research Committee, is an ambitious project. Its stated aim is to “give guidance, especially to our young people who are increasingly faced with issues about military service and our engagement in war and the bearing of arms.”¹

Previous Adventist publications have tended to concentrate on one aspect of the question, or tell the story of faithful service in the face of the carnage of war. In contrast, this book brings together a unique mix of theology, history, current events, practical experiences, ethical implications, and a look toward what happens after the shooting stops. With such an ambitious remit, one might be tempted to dismiss it as lacking depth, but that would be a mistake.

The series of papers begins with examining violence and war in the Old Testament, followed by an examination of war and non-violence in the New Testament. The compact nature of the book does not allow for expansive discussion; however, the authors build their case clearly and concisely, setting out the arguments for and against their position. In discussing the Old Testament concept of holy war, Barna Magyarosi shows that God’s original intention was not for His people to go to war. Rather, holy wars were fought under tight theocratic control, during the very limited period of the conquest. This cannot and should not be used as justification for modern warfare. Johannes Kovar’s exposition of the New Testament position on the Christian life, which emulates Jesus’ non-violent, self-sacrificing life of service for others, provides a solid theological foundation for the coming chapters.

An overview of the development of Christian thought and attitudes from the early church to the present helps the reader understand the various strands of Christianity related to war, and how this influences modern thinking. Invaluable for those wanting a better understanding of the development of Adventist thought is Douglas Morgan’s analysis of the Adventist journey from pacifism as reflected in its first statement of 1867, through noncombatancy and combatant co-operation up to the current loss of clarity, which this book seeks to address.

This theological foundation and historical framework provide the setting for the more challenging and contentious chapters, which stimulate our thinking and touch on some sensitive issues. Daniel Heinz gives the question of military service a human face as he documents some of the heart-wrenching, lesser-known stories of those who followed their conscience and did not carry arms. Kwabena Donkor illumines from an African perspective the modern challenges and carnage of genocide, adding richness and diversity to the text.

The heart of the question is dealt with in Frank M. Hasel’s chapter on the ethical challenges of the military. It poses questions that have been alluded to throughout the earlier chapters. Regardless of where the reader is on the continuum from pacifism to full support of military service, this chapter spells out the practical challenges he or she may face with such clarity that they cannot be denied. It discusses not just the obvious questions of killing and Sabbath keeping (although these are dealt with), but also the subjects of patriotism, allegiance, lifestyle, and training for military service. The clear logic leads the reader to face the unpalatable practicalities and realities of military service and war and to make a personal decision. For some, when the physical war is over their personal war is just beginning as they deal with the psychological aftermath. Andreas Bochmann highlights the need for appropriate pastoral care and the responsibility to care for and minister to those who come home.

Although the book has a clear bias towards no war being justified—hence that Christians should not be in the military—the argument is presented in a fair-minded way, with enough of the contrary perspective to provide a balanced picture. For those who want to read or reflect more on the subject, there are three very useful appendices: a listing of all official Seventh-day Adventist statements on noncombatancy, war, and peace; a bibliography of Seventh-day Adventist literature on war, peace, and military service; and a selected bibliography and annotated literature list on books dealing with war, peace, military service, and non-violence.

The book delivers on its stated aim to “give guidance, especially to our young people who are increasingly faced with issues about military service and our engagement in war and the bearing of arms.” It is concise, informative, comprehensive, and a must-read for anyone who wants a deeper understanding of Adventists and their relationship to military service. However, keep in mind that it will challenge you, as it challenges all Adventists—young and old, pastors, chaplains, and leaders as well as church members—to think more critically and reflect more deeply about our choices as individuals and as a church.