Monthly Archives: September 2017

The Battling Brothers

Dr. John Harvey Kellogg is one of the most fascinating and colorful figures in Adventist history. In his youth a protégée of James and Ellen White, he was sponsored by them to pursue medical studies, and at the early age of 24 he was appointed head of the Western Health Reform Institute in Battle Creek. This first Adventist health institution would develop into the famous Battle Creek hospital, and for decades J.H. Kellogg was the ever innovative supreme captain on this flagship of early Adventism.  Adventist historical sources paint ‘the Doctor’ as a genius, who in many of his ideas was far ahead of his times–a famous medical doctor, an author of dozens of book, an inventor of all kinds of health-related equipment, and the one who developed a number of world-renowned health foods. As time went by the rich and famous of his time would travel to the small town in rural Michigan to seek treatments in the Battle Creek Sanitarium (as the institution would soon be called).

Adventist historians who have written about John Harvey Kellogg (foremost among whom is Richard W. Schwartz[1]) have not only eulogize the great achievements of ‘the Doctor,’ but also admitted that he was often a very difficult man, who was increasingly at odds with Ellen White and the leaders of the Adventist Church. This eventually led to a separation of their ways and even to Harvey Kellogg’s being disfellowshipped from the Adventist Church. His alleged leanings towards pantheism in his book The Living Temple were the direct reason for this drastic measure, but in reality the underlying problem was that Kellogg had simply become too big and toopowerful to still fit into the small Adventist denomination.

In Adventist books little space is usually given to John Harvey’s younger brother Will Keith. This is understandable since the older brother has had a larger impact on early Adventism than his junior brother. But both men were important in their own right, and Will Keith left an even more impressive legacy than John Harvey.  Will Keith died, like his brother, at the ripe age of 91. At the end of his life he was very wealthy and the charity he set up still exists with assets of some 10 billion dollar.

Just a few weeks ago a very well researched (and also very readable) book came off the press that, other than the Adventist literature, deals with both brothers and, especially, with their extremely complicated relationship. It is written by Howard Markel, a professor in the history of medicine at the University of Michigan and is entitled: The Kelloggs: the Battling Brothers of  Battle Creek.[2]

Will Keith’s career started in the employ of his brother John Harvey at the San, as the Battle Creek Sanitarium was popularly referred to. He developed into the business-mastermind behind the gigantic enterprise with more than one thousand employees, but received hardly any recognition from his brother. In fact, they were constantly at odds–John Harvey with his enormously inflated ego and his brother with, at least initially, a gigantic inferiority complex. But when, after 25 years of acid cooperation, Will Keith separated from his brother, and started his cereal empire, built on cornflakes and many other successful products, his own stellular rise began. Unfortunately, the ‘battle of the brothers’ did not stop. Fighting about patents and other business matters initiated a ten-year legal battle, that eventually was settled in favor of Will Keith in the Michigan Supreme Court.

I found this book about the two brothers not only fascinating, but also extremely tragic. They started as committed Adventist christians, but became gradually estranged from their religious roots. Neither of them became happy, in spite of their immense success. Their lives were plagued by an intense bitterness, and they were never able to come to a reconciliation in spite of a last minute effort by ‘the Doctor’.  I asked myself as I was reading: Is this what religion does to some people? Is the Christian faith not supposed to bridge differences and make people into real brothers and sisters?

When in the furture I open the Kellogg cornflakes box, and look at Will Keith’ s signature, that is still displayed on every Kellogg product, I will no doubt continue to remember some of the tragic things I read in this book. It will remind me that christianity has failed if it does not make us ‘nicer’ people who strive for peace in their relationships.

[1] Richard W. Schwartz, John Harvey Kellogg, MD (Nashville, TN: Southern Publishing Association, 1970). [2]  Published by Pantheon (New York, 2017).

Can we ‘hasten’ the return of Christ?

As I am working on a book about the dangers of Last Generation Theology, I must read up on several issues that are, to a lesser or greater degree, linked to LGT.  One belief that many Adventists –and not just LGT supporters–have in common is that Christ’s coming has been seriously delayed by our lack of enthusiasm in spreading the ‘three angels’ messages.’ If we (previous generations included) had been more zealous, Christ would already have come. Those who give this explanation for the apparent delay of the second coming, will find a few quotes of Ellen White to undergird their view.  One of these statements is found in the book The Desire of Ages: ‘Had the church of Christ done her appointed work as the Lord ordained, the whole world would before this have been warned and the Lord Jesus would have come to our earth in power and great glory.’[1]

The flipside of the coin is that, if our lack of missionary zeal has been a factor in ‘delaying’ Christ’s return, a greater evangelistic push would bring the coming of Christ closer.  That seems a reasonable conclusion, for does 2 Peter 3:12 not tell us that we can actually ‘hasten’ the coming of the Lord? Ellen White is adamant: ‘By giving the gospel to the world it is in our power to hasten our Lord’s return. We are not only to look for but to hasten the coming of the day of God.’[2] And: ‘He has put it in our power, through cooperation with Him, to bring this scene of misery to an end.’[3]

Among the many Adventist authors I consulted in these past few days are Norman Gulley and Sakae Kubo.  Both are respected Adventist scholars. Kubo is now in his early nineties, while Gulley is not quite as advanced in age but is also in his retirement years. It would be fair to say that Kubo is theologically somewhat left of the middle and Gulley somewhat to the right of center.  Both make it very clear that the Greek word speudo that is used in 2 Peter should perhaps not be translated as ‘hastening’ but rather as ‘eagerly longing for.’  Both authors also emphasize that the idea of ‘hastening’ the second coming has some serious theological problems.  These concepts of ‘delaying’ or ‘hastening’ cannot be taken in any absolute sense but express our human perception.

Let me quote briefly from both authors: Gulley: ‘If humans could really ‘hasten’ the Advent by themselves, Christians would face the greatest salvation-by-works emphasis ever–in spite of the gospel.’[4] Kubo puts it even more poignantly: ‘It is well to keep this in mind that we do not blasphemously think that we can somehow by our own merely human efforts bring Christ down.’[5]

Much more could be said on this topic than I can put in this one-page blog. I would like to encourage those who have uncritically imbibed the notions of delaying or hastening the second coming, to study the topic in more depth. This may well give them a more balanced picture.  And let me add this: Kubo’s book God Meets Man, which deals with the Sabbath and the Second Coming, remains in my view unsurpassed. I just wonder: why has it not been re-published?

[1]  Ellen G. White, The Desire of Ages, pp. 633, 624.[2]  The Desire of Ages, p. 633.[3]  Education, p. 264. [4]  Gulley, Christ is Coming, p. 542. [5]  Kubo, God Meets Man, p. 101.

Eye-piercings and tattoos

I cannot imagine what life would be like without the internet. I use it constantly for all kinds of searches. I use it even for publishing this blog. I use it without knowing how the internet works, how the rules are made, and who ‘owns’ it.

Unfortunately, there is, besides useful and reliable information, an immeasurable heap of cyber-rubbish.  Occasionally, I ‘google’ my own name, curious to find out what people say and write about me and my activities. On some sites I find statements and accusations in which I cannot recognize myself.  When I google on the term ‘Seventh-day Adventist, the number of sites that attack my church and spread all kinds of nonsense about it, seem to outnumber the websites that have reliable and useful information.

The number of internet sites that are initiated by ultra-conservative groups of Adventists, or by individuals that fit into that category, seems to increase daily. There are a few that I visit more or less regularly, mostly out of curiosity and to take the pulse of what is happening at the ultra-right (and sometimes not so ‘ultra’) fringe of the church. A few weeks ago I landed on a site with a discussion forum and read a rather loaded question: ‘Do you think that someone with an eye-piercing can be an Adventist pastor?’ Apparently, this was about a real-life situation in which an Adventist youth pastor had a small ring through his brow. I was so foolish to post a reaction and asked: ‘Does this pastor preach good sermons?’

For days the discussion went on with dozens of replies. Some suggested that my counter-question was irrelevant. Surely, having an eye-piercing would immediately disqualify a person for the pulpit.  After some time the discussion swerved to the issue of having a tattoo. Could someone with a tattoo be a pastor? Again I was so foolish to respond and asked a counter-question: ‘What if he acquired the tattoo before he was converted?’  There were numerous unkind and even abusive reactions.  And it did not take long before the topic shifted again. Someone suggested that the real issue was, of course, that the persons we were talking about were gay!  And that would naturally answer once and for all the question whether they could be pastors!

Let me be clear: I do not like eye-piercings, nor tattoos. And I would certainly counsel pastors not to acquire them. For one thing: these adornments would easily become a matter of controversy in their church(es) and thus impede their ministry. But I was very unpleasantly struck by the harsh words and by this judging of people by their appearance!  Whatever one may think about the esthetical aspect of such things as piercing and tattoos, no one gives us the right to judge people by their outwards appearance. The strongest argument for this is the fact that God has clearly indicated that he does not judge people from the way they look but by taking stock of their heart (1 Samuel 16:7).  A judgment based on appearance has driven many people away from the church!

But the shift from piercings and tattoos to homosexuality upset me most. Gay and lesbian people apparently, in the minds of at least some of the people who were active on this site, are immoral men and women who play loose with anything. You may expect them to behave in ways that are unchristian and deplorable!  This attitude manifests a tendency of passing judgment on a category of people, that displays an immense degree of ignorance and prejudice.  And the sad thing is that this attitude is not limited to just the (ultra-) conservative fringe of the church.


[Thursday, September 7) Celebrating your birthday may not make all that much sense. For how does that particular day differ from the day before or the day after that date? But, nonetheless, most of us would find it rather unpleasant if our birthday would pass without anyone, not even those closest to you, noticing. The time that we received fancy birthday cards is mostly in the past. These have to a large extent been replaced by e-cards, and, of course, by posts on Facebook. It is no longer necessary to check our birthday calendar, since the Facebook computer will warn us in good time when our ‘friends’ have their birthday. Last year some 150 ‘friends’ took the trouble to send me their digital good wishes. I wonder how many will do so this year. Admittedly, I do enjoy getting a bit of attention on my birthday.

Some birthdays are experienced as a kind of milestone. The eighteenth and twenty-first are considered important points on the road towards adulthood. Many people see becoming thirty or forty as quite special, and even more so turning fifty. Then, somehow, one is no longer young. In the Netherlands the magic moment of turning sixty-five has lost most of its special meaning, as the age for getting our first state pension payment is gradually being moved to sixty-seven. Tomorrow I hope to celebrate my seventy-fifth birthday. It stirs some special sentiments. In fact, it is a kind of milestone for me.

I realize that with my seventy-five years I have outlived my paternal grandfather after whom I was named. And I am now already about a quarter of a century older than my father was when he died. I remember well that I saw my grandfather, when he was in his early seventies, as quite old.  I have no idea how I am looked upon by children. Perhaps they see me as terribly ancient, even though I certainly do not have that feeling myself. However, I must admit that lately it happens, when I am in a crowded tram or train, that someone offers his/her seat to me . . . What does that tell me?

At reaching the 75-milestone a sense of real gratitude dominates all other feelings.  I have reason to be grateful: being in reasonable health; being still together with my wife after 52 years of happy marriage; having two great children; having the energy and opportunity to continue with activities that I enjoy and that give a lot of satisfaction. In retrospect there are, of course, things in the past that I could have done differently and, undoubtedly, better. But the balance is quite positive.

Besides gratitude there is also a sense of wonder. Who could have predicted what would happen to this boy that was born in a working-class neighborhood in Amsterdam and moved at age 5 to a small village some 20 miles north of this city? I grew up in a very small world, but my world became bigger and bigger during the past seventy-five years, as my work brought me to almost one hundred countries and gave me the chance to live and work on three different continents.

I want to thank all people, far and near, who have supported me in various ways and have enabled me to do many different things. I thank all those who have been role models for me and have inspired me--and also have allowed me in some ways to touch their lives!

I want, above all, to thank my heavenly Father, who has always been there for me.


‘Language games’

Until yesterday I had never flown with FLyBe, a relatively small company that has many domestic routes in the UK and also serves some European destinations. The price was right and I decided to book a flight with them for a 36 hour trip to Manchester, where (as their advisor) I was to meet the group of students in the special MA Leadership program offered by Andrews University through Newbold College.  I was expecting a non-eventful short trip, and the new Brazilian Embraer 175, which seats almost 100 people, is as comfortable as small planes can be. I suppose it was not the fault of the airline that the flight was first delayed for an hour and a half because of the heavy rainfall at Schiphol, and then was delayed for another half hour because the crew that was to provide the push-off from the gate had gotten tired of waiting and had disappeared.

Seated besides me in seat 19d was a young fellow–I guess of around thirty–and behind me in 20c and 20d were two middle-aged men. The three clearly worked for the same company and were engaged in intense conversation while we were waiting to depart and during the flight. I tried to read my new Grisham novel and to shut myself off from their conversation, but I was not entirely successful. As they were talking, I tried to determine what kind of firm they worked for. It was quite clearly something high-tech and they were going to some business in Manchester to talk about developing some new piece of equipment. However, I never found out what they were actually talking about. They might as well have been talking in Russian or Chinese. Their conversation was loaded with technical terms that all three were totally familiar with, but that were complete gibberish for me.  So, here you had four Dutchmen sitting close together, having Dutch as their common language, where one was totally excluded from the communication.

Language philosophers speak about ‘language games’, meaning that groups of people with similar backgrounds and interests invest many words with a particular meaning that is only readily understood within their group. I was given a small-scale demonstrations of this during my flight to Manchester. The three engineers (I guess) are part of a tribe of technicians who are involved in such a ‘language game’. For them a whole gamut of specific words has a very clear meaning, while for me these terms remain a deep mystery.

When as Christians we want to speak about our faith and use God-language, we have a similar situation.  We are involved in a ‘language game’ which leaves large groups of people guessing what we are talking about. Large groups of people have no idea what is meant by evangelists and prophets, the book or Proverbs or the Apocalypse, let alone that they understand the difference between justification and sanctification.

The communication gap between those who believe, and who use biblically inspired language, and those who do not believe and have never opened a Bible becomes ever greater.  And the problem gets even more acute when the element of denomination-specific terminology is added.

In the context of preparing for a new book I have been studying the concept of the ‘shaking’.  It is one of these mysterious terms that are part of the Adventist ‘language game.’ Not all Adventists could give you a clear definition of what the shaking is all about. Most other Christians–let alone non-Christians–would have no idea what Adventists are referring to when they say they expect a shaking.

Remnant, time of trouble, spirit of prophecy, latter rain — these are just a few terms, that would be totally mysterious to almost anyone outside our faith community. And all other denominations have their own ‘language game’.

Just as I was thinking about this topic for this week’s blog, I received an e-mail with the weekly news-update from the North American Division. Interestingly, it contained an article about a very relevant aspect of any information endeavor: a very careful strategy is needed to fit the message to a very specific audience, especially when using the social media.[1] To enter into the ‘language game’ of the intended audience, and to use concepts that will ring a bell, are absolute requirements if any real communication is to take place.  Admittedly, that is not easy. But the most difficult part is, no doubt, to faithfully ‘translate’ our sacred language into the lingo of the twenty-first century secular person we want to ‘reach’.  The extra bonus is that it forces us to rethink what we actually mean when we use the terms that are so familiar to us and may have become rather meaningless for us when we used them routinely.

[1]  See