On December 10, 2003, at Andrews University, May-Ellen Colón successfully defended her doctoral dissertation entitled Sabbath-Keeping Practices and Factors Related to These Practices Among Seventh-day Adventists in 51 Countries.

I. Purpose of Study

Although she sought to provide a strong biblical foundation for the biblical Sabbath-keeping principles listed in her questionnaire, the focus of her dissertation was not on the dogmatics and apologetics of the Sabbath, but on the spirituality of the Sabbath. The definition of spirituality used in this study is “the lived experience of Christian belief.”¹

The Adventist Church has always taught that all of the Ten Commandments should be kept by putting them into practice in real life. But do Adventist church members move beyond teaching to genuinely practicing and experiencing the Sabbath commandment in their personal lives? And what factors influence these practices? To really understand “the state of the church” these questions need to be addressed. With this in mind, Colón’s purpose was to examine Sabbath-keeping practices and related factors among Seventh-day Adventists on an international level. The related factors included actual beliefs in biblical principles, motivations, practices, and Sabbath attitudes.

Another goal was to highlight the fact that biblical principles of Sabbath-keeping are applicable across all cultures.

II. Methodology

The Sabbath Observance Exploratory Survey (SOES) was administered to Seventh-day Adventists representing five geographical areas (Africa-Indian Ocean Division, Euro-Africa Division, Euro-Asia Division, Inter-American Division, and North American Division). It was available in five languages (English, French, German, Russian, and Spanish).

The study had a literary bias, for probably only literate Adventists filled out the SOES. Also, inactive Adventists generally were not studied. The study provides “snapshots” of pockets of Adventists in various geographical regions.

The results were based on 3,221 usable surveys returned from 51 countries. Respondents were mostly long-time Adventists--1,714 males; 1,419 females; 1,233 of whom were Adventist church leaders (administrators, pastors, or teachers); and 1,901 laity.

III. A Sample of Conclusions from the Study

1. The data show that there is surprising cross-cultural unity of belief in biblical Sabbath-keeping principles. The Sabbath is a major unifying dynamic in the Adventist Church.

2. Practices of Sabbath-keeping varied between leisure, non-restful, spiritual nurturing, routine secular, and special relational activities. A large proportion of responding Adventists is involved in spiritual nurturing activities on Sabbath and only a few engage in routine secular activities.

3. There is considerable unity on Sabbath practices, but there are greater cultural differences with leisure activities on Sabbath (e.g., camping, boating, etc.) and special relational activities (e.g., fellowship, special food and treats, special niceties, such as use of candles, flowers, etc.).

4. There is room to grow in the area of Sabbath practices. Participation in Sabbath School and church is high; however there was less participation in other spiritual activities such as preparation for Sabbath, service, and missionary work. Also there was low emphasis on providing special niceties on Sabbath.

5. The highest motivation factor reported was God-focused intrinsic, which seems very good, and the weakest motivation was extrinsically people-focused. The motivations tested in the study are not mutually exclusive—for they all can have their place in positive Sabbath-keeping.

6. The level of agreement with God-focused beliefs in biblical principles (e.g., rest from work/secular concerns, Bible study, Christian service/ witness, etc.) appears to be the best predictor for Sabbath-keeping practices.

IV. Sample Recommendations – Implications

1. Since the data indicate that the Sabbath brings stress to many in church leadership, a way needs to be found to reduce it for church leaders on Sabbath. The intense Sabbath routine of many church leaders clearly compromises their Sabbath rest and joy.

2. Evangelists, pastors, and teachers need to go beyond proving which day is the right Sabbath, and what is proper Sabbath theology, moving converts intentionally into the experience of true Sabbath rest in Jesus and into intentional “how-tos” that can help make the day a holy delight and joy.

3. The data suggest that women identify especially with the relational aspects of the Sabbath. The Adventist Church ought to find a way to engage female leadership in the relational aspects of the Sabbath. For example, deaconesses could lead out in some relational activity during the Sabbath—in a way that everyone is expected to participate.

4. More emphasis is needed on how to make Sabbath an attractive, delightful, joyful, and memorable day so that families will hail it with joy.²