11th ISC 2024 (Universitas Advent Indonesia, Indonesia)
“Research and Education Sustainability: Unlocking Opportunities in Shaping Today's
Generation Decision Making and Building Connections” October 22-23, 2024

Factors Influencing the Conversion to the Seventh-day
Adventist Church: A Narrative Inquiry Study
Alvina Kullu Sulankey1*
Adventist University of the Philippines
*alvina@apiu.edu

ABSTRACT
Conversion is a profound and transformative experience within the Christian faith,
often marking a pivotal moment in an individual's spiritual journey. Despite extensive study,
the intricacies of conversion remain a rich field for exploration. This research delves into the
conversion experiences of seven Seventh-day Adventist (SDA) workers in church institutions
located in Muak Lek, Thailand, during the period of 2023-2024. Using a narrative inquiry
approach, the study aims to uncover the factors that contribute to their decision to convert to
the SDA Church. The findings reveal that each participant's conversion story is unique,
highlighting the diverse paths individuals take toward embracing their faith. However, several
common themes emerged: First, five of the seven participants were introduced to the SDA
Church through their attendance at SDA schools, underscoring the role of education in religious
conversion. Second, six participants engaged in thorough Bible study sessions with SDA
pastors, teachers, or friends before making their decision to join the church, indicating the
importance of scriptural understanding in the conversion process. Lastly, all participants
originated from non-Christian countries, suggesting that their conversions involved not only a
shift in religious belief but also a significant cultural transition. These findings contribute to a
deeper understanding of the conversion process and its influencing factors, particularly within
the context of the SDA Church in Muak Lek, Thailand.
Keywords: Acculturation, Conversion, Syncretism, Transformation
INTRODUCTION
The study of religious conversion is a complex and fascinating topic, with various
theories offering insight into the transformational experiences individuals undergo. Massimo
Leone (2004) describes conversion as "the re-stabilization of the self," focusing on how
individuals develop coherent religious beliefs that bring personal stability. William James
(1911) adds that conversion unifies the self, leading to psychological stability, happiness, and
moral transformation through religious ideals. Although the term "conversion" is often
associated with Christianity, similar experiences are recognized in other religions, though they
may use different terminology, such as "enlightenment" in Buddhism. What criteria qualify as
representing conversion has been the subject of study to many scholars. It should be noted that
there seems to be no standard definition of the word conversion. Like, contextualization (see
Guirguis, 2020, pp. 165, 177), conversion is a slippery term, “no single definition of conversion
is either desirable or possible” (Merrill, 1993, p. 154).
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Despite the diversity in religious experiences, there is no single, standard definition of
conversion, as it is a fluid and context-dependent term. Conversion is best understood as a
significant change in direction, akin to a "U-turn," where an individual moves from a negative
lifestyle to a positive one in alignment with Christ's teachings. This radical shift, described by
theologian James Lesslie Newbigin (1909) represents a profound change in one's worldview
and approach to life.
Conversion is a fundamental aspect of the Christian faith, encompassing intellectual,
moral, or religious shifts that open new horizons for individuals (Coffey, 2022). Robert W.
Hefner's (1993) intellectualist model emphasizes the active, reflective nature of human beings
in the process of conversion, where individuals engage in understanding and reinterpreting
symbols and meanings as circumstances evolve (Robin, 1971).
In Muak Lek, Thailand, a significant number of Seventh-day Adventist (SDA) church
workers are converts from various religious backgrounds. Despite the prevalence of these
conversion experiences, their stories have not been systematically recorded or analyzed. This
study seeks to fill that gap by exploring the conversion narratives of individuals who
transitioned from non-SDA religious affiliations to becoming active members of the SDA
Church while working at SDA institutions in Muak Lek during 2023-2024.
The central research question addresses the factors influencing non-SDA individuals to
convert to the SDA Church. The study's findings are expected to enhance the SDA Church's
evangelistic efforts in Muak Lek by providing a deeper understanding of the conversion
process, which can serve as a guide for future outreach initiatives. The participants, who vary
in age, gender, and cultural background, provide a diverse range of perspectives, making the
research outcomes broadly applicable.
LITERATURE REVIEW
The concept of conversion has evolved significantly in theological and historical
scholarship. Traditionally viewed as a sudden and radical change, recent studies suggest that
conversion is often a gradual process, challenging the idea of a "totalizing experience" (Baer,
2014). Lewis R. Rambo (1993) emphasizes that while conversion can be triggered by specific
events, it typically unfolds over time. Conversion can be either instantaneous, as seen in biblical
figures like Matthew and Zacchaeus, or gradual, as exemplified by the Ethiopian eunuch.
Understanding conversion requires examining it both personally and communally.
Theologians and historians have categorized conversion into four types: acculturation,
adhesion (hybridity), syncretism, and transformation. Acculturation involves adopting aspects
of a new culture or religion while retaining elements of the original one, potentially leading to
full assimilation. Adhesion, or hybridity, occurs when individuals maintain their previous
beliefs and practices while incorporating elements of a new faith, leading to a blend rather than
a full conversion. Syncretism refers to the merging of old and new religious beliefs to form a
new synthesis, often resulting in significant changes to the original tenets of the religions
involved. Finally, transformation describes a complete replacement of the old beliefs with the
new, often resulting in a profound change in the convert's identity and practices.
Each type of conversion reflects a different process and outcome, highlighting the
complexity and diversity of religious change. Conversion is not merely a change in beliefs but
involves a deep transformation of identity, lifestyle, and worldview, often mediated through
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language and cultural practices. Understanding these different processes is crucial for a
comprehensive analysis of religious conversion across different contexts and historical periods.
The understanding of religious conversion has undergone significant changes in recent
theological and historical scholarship. Traditionally, conversion was perceived as a sudden and
radical change—a moment of profound transformation that occurs instantaneously in a person's
life. This view, prevalent for centuries, led many theologians and historians to question the
authenticity and depth of such conversions, often referring to them as "totalizing experiences"
that might oversimplify the complex nature of religious change (Baer, 2014). However,
contemporary scholars, such as Lewis R. Rambo, argue that conversion is more accurately
described as a gradual process that unfolds over time. According to Rambo (1993), while
conversion can indeed be triggered by specific events or crises, it typically involves a prolonged
journey of spiritual, intellectual, and emotional transformation. This shift in understanding
recognizes the nuanced and multifaceted nature of conversion, which varies significantly from
one individual to another.
It is important to acknowledge that there is no singular or correct pathway to
conversion. Some individuals experience what can be described as an instantaneous
conversion, marked by a decisive moment of change. Biblical examples include Matthew the
tax collector and Zacchaeus, both of whom experienced sudden calls to repentance and
immediately responded by altering the course of their lives (Mark 2:14; Luke 5:27; Luke 19:5).
On the other hand, other conversions are more prolonged and gradual, such as the Ethiopian
eunuch's journey to understanding and accepting the Christian faith, which involved a process
of learning and discernment (Acts 8:25-38). This dual understanding of conversion—both as a
personal, immediate experience and as a communal, evolving process—allows for a more
comprehensive exploration of how individuals come to embrace a new faith.
The Categories of Conversion
To further analyze the diverse experiences of conversion, theologians and historians
have classified conversion into four distinct categories: acculturation, adhesion (hybridity),
syncretism, and transformation. Each category offers a different lens through which to view
the complex process of religious change.
Acculturation
The concept of acculturation was first introduced by the American explorer and
geologist John Wesley Powell (1834–1902), and it has since become a foundational idea in
understanding cultural and religious change. Acculturation refers to the process by which
individuals or groups adopt the values, practices, and beliefs of a new culture while retaining
elements of their original culture (Rudmin et al., 2017). This process often begins in infancy,
as individuals learn and internalize the values of the society in which they are raised. However,
acculturation also occurs later in life, particularly in contexts where individuals are exposed to
and interact with a new cultural or religious environment. In the context of religious
conversion, acculturation can lead to various outcomes, ranging from subtle changes in lifestyle
to complete assimilation into the new religion. When acculturation is taken to its extreme, it
results in the complete abandonment of the original culture and the full adoption of the new
one. However, more often, individuals experience a spectrum of changes, such as integration,
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separation, marginalization, or transformation, as they navigate the complexities of adopting a
new faith while retaining aspects of their previous beliefs and practices. From an
anthropological perspective, conversion through acculturation involves not only a change in
religious beliefs but also significant shifts in lifestyle, diet, clothing, daily routines, and
religious observances. This process can gradually weaken the individual's attachment to their
old religion as they embrace the practices and values of their new faith.
Adhesion (Hybridity)
Adhesion, also known as hybridity, refers to the phenomenon where individuals or
groups adopt new religious beliefs and practices alongside their existing ones. This form of
conversion is characterized by a blend of old and new beliefs, where converts do not fully
abandon their previous faith but instead incorporate elements of the new religion into their
existing spiritual framework (Baer, 2014). Adhesion is often seen as a transitional stage in the
conversion process, where individuals may outwardly embrace a new religion while retaining
private adherence to some aspects of their former faith. This dual allegiance can lead to a
gradual shift in religious identity over time, as the new beliefs and practices become more
deeply integrated into the individual's life. However, adhesion can also result in tension or
conflict, particularly when the new religion's teachings are in direct opposition to the convert's
previous beliefs. In some cases, adhesion may lead to a complete conversion to the new faith,
while in others, it may cause the individual to eventually abandon the new religion and return
to their original beliefs. Theologians and historians who study adhesion emphasize the
importance of recognizing the fluidity and complexity of the conversion process. They argue
that conversion should not be understood as a singular event but rather as a dynamic and
ongoing journey that may involve multiple stages of change (Baer, 2014). This perspective
challenges the traditional view of conversion as a one-time, definitive act of faith and instead
highlights the possibility of "multiple conversions" throughout an individual's life. The notion
of adhesion is distinct from syncretism, as it does not involve the merging of old and new
beliefs into a cohesive whole but rather the coexistence of two separate belief systems.
Syncretism
Syncretism occurs when individuals merge elements of their old and new religions to
create a new, hybrid faith. This process involves the blending of beliefs, practices, and rituals
from different religious traditions, resulting in a synthesis that incorporates aspects of both the
old and new faiths. Syncretism has both objective and subjective dimensions: objectively, it
refers to the merging of beliefs, while subjectively, it involves the evaluation of this blending
from the perspective of one of the religions involved (Droogers, 2011). In some religious
contexts, syncretism is viewed negatively, as it may be seen as diluting or compromising the
purity of the original faith. However, in other contexts, syncretism is recognized as a natural
and inevitable outcome of religious and cultural interaction. Historically, syncretism has been
common in regions where multiple religious traditions coexist, such as Africa and Asia. In
these contexts, individuals often navigate between different value systems, incorporating
elements from various religions into their daily lives. Conversion to Christianity, for example,
has often involved a long process of syncretic adaptation, where new converts gradually
integrate Christian beliefs with their existing cultural and religious practices. This process can
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take centuries, as seen in the gradual transformation of African and Asian societies through the
spread of Christianity.
Transformation
Transformation represents the most thorough form of conversion, where the individual
or group completely abandons their old beliefs and practices and fully embraces the new faith.
This process involves a profound change in identity and worldview, often accompanied by a
strong sense of personal and spiritual renewal. Transformation can be understood as a form of
metamorphosis, where the convert undergoes a gradual yet complete change in their beliefs,
values, and way of life. The concept of transformation is closely related to the Greek word
"metamorphoo," which is used in the New Testament to describe a significant change in
appearance or character (Romans 12:1). This idea of transformation as a gradual and thorough
process is also reflected in the biological concept of metamorphosis, where an organism
undergoes a complete change in form and function, such as a tadpole transforming into a frog.
In the context of religious conversion, transformation involves a similar process of radical
change, where the convert not only adopts new beliefs but also undergoes a deep internal shift
that affects every aspect of their life. During the Reformation Era, conversion was often
understood in terms of transformation, with new converts striving to imitate Christ in every
aspect of their lives. This involved a complete rejection of their previous beliefs and practices,
which were seen as wrong, and the adoption of a new way of life that was considered right.
Converts who undergo transformation are often filled with a strong sense of mission and
evangelistic zeal, as they seek to share their newfound faith with others.
The role of language in conversion, particularly in the context of transformation, is
significant. Clifford Staples and Armand L. Mauss propose that conversion should be viewed
as a process of self-transformation, achieved primarily through language (Staples & Mauss,
1987). Language serves as a critical tool in helping converts articulate and internalize their new
beliefs, allowing them to navigate the complexities of their spiritual journey. Susan F. Harding
further emphasizes that conversion involves acquiring a specific religious language or dialect,
which plays a crucial role in shaping the convert's identity and sense of self (Harding, 2000).
Through language, converts can engage with the religious teachings of their new faith,
reinterpret their past experiences, and integrate their new beliefs into their lives. This process
of linguistic and ideological transformation is central to the overall experience of conversion,
as it enables individuals to fully embrace their new religious identity and participate in the life
of their new faith community.
The literature provides five different theories or models of religious conversion, each
offering a unique perspective on how individuals experience and undergo spiritual
transformation. Each of these theories offers a different lens through which to understand the
multifaceted nature of religious conversion, reflecting the diversity of spiritual experiences
across cultures and individuals.
Vertical Conversion Theory
Vertical conversion is prevalent across various religions and is characterized by a
profound internal transformation. This theory suggests that an individual undergoes a
significant spiritual awakening, where a "second ego" emerges, leading to a new life and a fresh
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moral outlook. The conversion is driven by the discovery of higher truths or universal values,
often accompanied by a critical reassessment of past beliefs. This model emphasizes a direct
connection with a higher power and is often marked by a sudden and dramatic change, as
exemplified by the conversion of the apostle Paul in the Bible.
Processual Conversion Theory
Processual conversion is a gradual, three-stage process involving encounter, initiation,
and commitment. It is most commonly discussed among Chinese converts. The process begins
with gaining basic knowledge of a new religion, followed by deeper involvement during the
initiation stage, and culminates in full commitment to the faith. This theory views conversion
as a continuous journey that transforms a person's religious identity over time. A biblical
example of this model is the conversion of Lydia in the book of Acts, where her spiritual
transformation occurred gradually.
Interactionist/Horizontal Conversion Theory
Interactionist or horizontal conversion occurs through social interactions and
relationships. This model emphasizes the role of social networks and personal connections in
the conversion process. It is based on seven factors, including experiencing tensions, seeking
solutions, and forming emotional bonds with converts. Conversion in this model is less about
sudden spiritual revelations and more about gradual integration into a new religious community
through relational dynamics. Examples from the Bible include Nicodemus and the Samaritan
woman, whose conversions were facilitated through personal encounters with Jesus.
Forced Conversion Theory
Forced conversion is often associated with brainwashing or coercion, but the theory
presented here suggests that it involves personal relationships and social interactions rather
than purely psychological manipulation. Conversion in this context occurs within a framework
of repeated social interactions, where the convert voluntarily participates in their own
transformation. While forced conversion is generally seen as an aberration, it is noteworthy
that even in Islam, forced conversion is not permissible, as indicated by the Qur'an. This model
lacks strong biblical examples, as it contradicts the principle of free will.
Lifestyle Conversion Theory
Lifestyle conversion involves adopting the practices and behaviors associated with a
new religion. This model highlights the sociocultural aspects of conversion, where the convert
gradually integrates into the lifestyle of the new faith, including changes in diet, attire, social
interactions, and other practices. Conversion under this model is not only a change in beliefs
but also a shift in cultural and social identity. Biblical examples include Rahab and Ruth, who
both adopted the Hebrew faith and its associated lifestyle, demonstrating a complete
transformation in their way of life.
In conclusion, the study of conversion reveals a complex and multifaceted process that
can take many forms, ranging from acculturation and adhesion to syncretism and
transformation. Each of these categories highlights different aspects of the conversion
experience, whether it involves gradual adaptation, the blending of beliefs, or a complete
transformation of identity. Understanding these diverse processes is essential for a
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comprehensive analysis of religious conversion, as it allows for a deeper appreciation of the
ways in which individuals navigate the challenges and opportunities of embracing a new faith.
Whether viewed as a sudden, radical change or as a gradual, ongoing journey, conversion
remains a central and defining experience in the lives of many believers across different
religious traditions and historical periods.
METHODS
This study takes a qualitative approach using a narrative inquiry methodology. The
participants for the study are active workers in the SDA institutions in Muak Lek, Thailand,
during 2022-2023, who were non-SDA before but at a point in their lives converted to the SDA
faith. To obtain an adequate sample, a list was constructed of all individuals who fit the
category. Each prospective participant was asked if he or she can be part of the study. Those
who consented to be participants in the study signed a consent form and were given the
schedule of the interviews.
There were seven individuals who participated in the study. They were interviewed at
least three times. The interviews were recorded and transcribed for analysis.
A narrative type of interview is a means of revealing human relations, reflections, and
development. Interpersonal, institutional, and intra-personal interactions are revealed in
narratives. The insights that can be drawn from narratives will deepen our understanding of the
dynamic processes occurring systematically in our daily lives (Daiute, 2014). The data gathered
was analyzed using plot analysis.
RESULTS AND DISCUSSION
Factors affecting the participants’ conversion to the SDA faith.
Participant 1: I was encouraged by Christian friends and the dormitory dean who led
morning and evening worship[s]. At church every Saturday, I heard the name of Jesus again
and learned that Jesus Christ was the one who brought hope. He came to save me and give
[gave] me hope and love if I believe[d] in him [Him].
Analysis: Based on the given paragraph, the conversion theory that can be identified is
the Cognitive/Affective Conversion Theory. The individual's conversion experience is
influenced by cognitive factors such as learning about Jesus Christ, his role in bringing hope,
and the importance of belief in him. Additionally, affective factors play a role as the individual
is encouraged by Christian friends and the dormitory dean who lead worship, creating an
emotional and supportive environment for the conversion process.
Finding
Participant 2: By the time this marriage proposal came, then the bothering factor came
about [another bothering factor came about]. Then [Then] [Someone] someone said, oh, that
groom, he [he] is an Adventist. That is how I came to know what an Adventist is [That was the
first time I heard of Adventists]. You know, people who worship on Saturday, not Sunday. So,
my father was like…Of course [,] my father knew about it [Sabbath worship] because [in] my
father’s native place there is [was] an Adventist school in which my husband, childhood friends
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and others were working. But he was not sure about it. We just know [knew] there is [was] a
Seventh-day Adventist school. So, my father was a little bit worried about it. ‘Am I sending my
child into another religion? [So, my father was a bit worried if he was sending his child into
another faith]. That is [was] the concerning factor, but later some other friends helped him to
understand. No, no, no, they are not different religion. [No, they do not follow a different
religion], they still follow [the teachings of] Bible. It’s not different [from our beliefs], but they
worship on Saturday [and you] You do it on Sunday, they have separate day, but ultimately the
book they follow is the Holy Bible itself. They believe in the father [Father], Son and the Holy
Spirit [and everything]. So that is how his friends help [helped] him to [to] understand. It [was]
not a separate religion, it’s [was] still Christianity but [a] different denomination. So, no
worries and on top of that, he got the assurance that the groom was a very good person. [the
groom was of good character].
My family accepted the marriage proposal, and that Adventists had the same religious
beliefs. I mean we were OK, so we proceeded forward and then got married. And then later,
right after marriage, we went to _____. But during that period, we got some chance to talk
about it. He told me that even Jesus Christ, he followed Sabbath even in his death, and I was
like how? Like you know, He was resurrected on the 3rd day.
As I said, this is the strongest point when he said that Jesus kept Sabbath even in his
death, then the strongest one registered in my mind. (My family accepted the marriage
proposal, and that Adventists had the same religious beliefs as the religion the family was
following. Everyone in the family agreed to the marriage proposal and the marriage ceremony
was conducted. After the marriage the couple travelled to ____________ and while travelling
we got the chance to talk about the SDA religion. He told me that even Jesus Christ followed
keeping the Sabbath even in His death. I asked him, ‘how?’. He explained, ‘like you know,
Jesus was resurrected on the 3rd day. Hearing this I said this view was the strongest point to
convince me that our religious beliefs were similar.).
Analysis: This falls under the Processual Conversion, where the person experienced
three stages, namely, encounter, initiation, and commitment.
The individual's conversion process involves a cognitive evaluation and understanding
of the beliefs and practices of Seventh-day Adventists. The individual's father initially had
concerns and reservations about the Adventist faith, considering it as potentially a different
religion. However, through discussions with friends and gaining knowledge about Adventism,
the individual's father came to realize that Adventism is a different denomination within
Christianity, and they still follow the Holy Bible and believe in the Father, Son, and Holy Spirit.
The individual's acceptance of Adventism and eventual marriage to an Adventist was
influenced by the intellectual understanding of the Sabbath, particularly the belief that even
Jesus observed the Sabbath, including during His death and subsequent resurrection. The
intellectual aspects of understanding and reasoning played a significant role in the individual's
decision to embrace Adventism.
Participant 3: So, there was this pastor. He started inviting us to an Adventist church
and he started giving us Bible studies. That was in my grade 11. He told me, like, there’s
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something called baptism. And I was little surprised. What is baptism? So, we went to ___
church because he has to show us how baptism happens. I saw some of the people getting
immersed in water and that’s how I realized this is what baptism is. And I was very fascinated
with [with] knowing that only by getting immersed in water did people changed [change] their
religion and I was not serious about Hinduism. Because by grade 11, I realized that all the
gods that my grandmother worshipped, she had many, we had a [separate] room separate that
was a temple room, I realized those gods are [were] not real. They are [were] all made by
human beings. This is how I learned and in grade 11, slowly and gradually, my pastor told
me, Ok, so this is your turn. You have to make your decision. So, I decided to get baptized.
Analysis: This falls under the Interactionist/Horizontal Conversion Theory, which tells
the reader that it occurs at a horizontal level, meaning the experience is based on relations and
active interaction with individuals with whom one lives. The person first experienced tension
with idol worship, which he/she named untrue gods, made of human hands. Seconds, he/she
had confronted religious challenges, third, the person became a religious seeker, fourth, the
person experienced a turning point in his/her life. Another is an affective bond is developed,
finally, the person now is active and dependable.
The individual's journey involves encounters with a pastor who invites them to an
Adventist church and provides Bible studies. The experience of witnessing baptism and seeing
people immerse in water becomes a significant moment of realization for the individual. They
become fascinated by the idea that through baptism, people can change their religion. The
individual's growing skepticism towards Hinduism and their realization that the gods
worshiped by their grandmother are human made indicate a process of personal transformation
and a shift in religious beliefs. The decision to get baptized reflects a personal choice and
commitment to the new faith.
Participant 4: I didn’t show my interest (in Christianity) at first. I thought that if I
converted, my mother and my other relatives would be mad at me. I insisted on praying to
Mary, Virgin Mary and other saints. But then later I had a feeling like [I realized] what the
Adventists believe might be true because when we pray, I remember the time I was in high
school when we prayed, we have [had] to confess to the priest. We had to go and confess our
sins to the priest, but then I started to think that the Bible says that Jesus is the mediator. You
can confess your sin directly to God. You don’t have to find somebody else to become your
mediator.
There are pastors who played important roles in my life as well as other teachers here
at _____. They supported me and helped me to understand the Bible. I was convinced. That’s
why I was baptized.
Analysis: Based on the provided paragraph, the conversion theory that seems to be
reflected is the theory of cognitive dissonance. Cognitive dissonance theory suggests that
individuals experience discomfort or tension when they hold conflicting beliefs or attitudes. In
the paragraph, the individual initially held beliefs and practices associated with praying to Mary
and other saints, but later started questioning those beliefs when confronted with the idea that
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confessing sins directly to God is supported by the Bible. This internal conflict and the
resolution of aligning their beliefs with the new information is consistent with the cognitive
dissonance theory. The individual's decision to be baptized indicates a shift in their beliefs and
practices as a result of resolving cognitive dissonance.
Participant 5: I was collecting the garbage one day, and I saw a book in the trash. I
got this book. I cleaned it up and it was in Arabic: the Ministry of Healing by Ellen G. White.
I said I’ve never heard of this author before and what is this, Ministry of Healing? So, I started
to read this book. There are many biblical bases for being vegetarian that helped me more, so
I said, can you please give me Bible studies and he welcomed the idea.
I was able to go through all kinds of doctrines, kind of. But the most important was
about Christ and his birth, death and resurrection was clear to me.
So, in my view that time, I was like oh, they are like Pentecostals or Evangelicals, there
is not much difference. Only later on when you study the Adventist [beliefs] and you get to
know it’s unique, it’s different. Atonement is different.
I just started doing personal readings and asking the principal so many questions and
friends [I just started doing personal readings and asking the principal and friends so many
questions]. I decided I would like to get baptized into the Adventism.
Analysis: This one falls under the lifestyle conversion theory. Also, the conversion
theory that can be identified is the Cognitive/Affiliative Conversion Theory. The individual's
conversion experience is primarily influenced by cognitive factors, such as discovering and
reading the book "Ministry of Healing" by Ellen G. White. The individual engages in personal
readings, Bible studies, and discussions with friends and the principal to gain knowledge and
understanding of Adventist beliefs and doctrines. The individual's decision to embrace
Adventism is driven by a cognitive process of learning and discovering unique aspects of the
Adventist faith, such as the understanding of atonement. The affiliation with the Adventist
Church is based on a cognitive evaluation of beliefs and a personal desire to be baptized into
Adventism.
Finding
Participant 6: I heard about God when I was studying, and I took some classes about
Jesus, about religion. And then I observed the people here. I saw that the people here were
very different. The teachers were very kind compared to those in my country. I mean, the
teachers in my country were kind, but they did not really care about the students. Here some
teachers even invited the students to go to their house[s], to have meals with them. So, it
impressed me.
There was something that happened to me, like I forgot a book in the cafeteria. It was
an expensive book. I was very scared at that time, and it was a Friday. I could not go to the
cafeteria to check. So, I tried to pray. I said to God to please help me to get back the books.
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If you help me find those books, I will start to believe in you. Something like that. And I will
try to keep the Sabbath. Then the next day I found it. It was still there in the cafeteria. If it was
in my country, in 5 minutes everything will [would] be gone! You cannot leave anything around
like without care. Even if you carry things people can steal it from you. So, it was a surprise.
And I felt it was a miracle. Just a small thing but it made me start to believe.
Analysis: The theory that includes honesty in the process of conversion is often referred
to as the “Sincerity Theory” or the “Authenticity Theory.” According to this perspective,
honesty plays a crucial role in the conversion process, emphasizing the genuine and sincere
commitment of individuals to their new religious beliefs or practices.
Participant 7: What we call usually in my mind, when I recognized Jesus or the
Christians, in my mind is the Christian is to love to others [In my mind what we usually refer
to or think of Christians or followers of Jesus is that they love all]. Yes, the one thing that I
heard about Christians and another one was kindness. [Another thing that I had heard about
Christians was that they were kind]. When I came to ____ I actually saw it in our faculty.
When I stayed in the dormitory, they have [had] the worship every morning and evening.
On Sabbath afternoons we have (had) Bible classes.
My wife, when she came for the first year of the study, she was also a ______. I think
she was studying here, maybe in the second year, she got baptized. She was also influenced by
the environment and friends [who] were Christians. She also took Bible studies on Sabbath
afternoons.
Analysis: This falls under the Interactionist/Horizontal Conversion Theory. The
individual's conversion experience is influenced by witnessing the love, kindness, and positive
behavior displayed by Christians. The presence of daily worship and Bible classes in the
dormitory creates an environment conducive to spiritual growth and exploration. Additionally,
the influence of friends who are Christians and the opportunity to engage in Bible studies on
Sabbath afternoons contribute to the individual's decision to embrace Christianity. The
emphasis on relationships, community, and the positive impact of social interactions aligns
with the Relational/Social Conversion Theory.
Other Findings.
1. Five of the seven participants came to know about the Seventh-day Adventist (SDA)
church by attending an SDA school.
2. Six participants had a thorough Bible study with SDA pastors, teachers, and friends
before conversion to SDA church.
3. All participants come from non-Christian countries.
CONCLUSION, IMPLICATION, SUGGESTION, AND LIMITATIONS
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This study can conclude that there is not one unique factor that influences the
conversion to the Seventh-day Adventist church. The study recommends mission focus in
Seventh-day Adventist secondary schools since five of the seven participants came to know
about the SDA church by attending one. Six of the seven participants in the study had a
thorough Bible study with SDA pastors, teachers, and friends before they decided to become
SDAs.
The findings of this study will benefit the evangelistic campaign of the SDA church,
particularly in Muak Lek, Thailand. The conversion theory drawn from the study can be used
as a guide map when planning and conducting an evangelistic effort.
The participants of the study are workers in the SDA institutions in Muak Lek,
Thailand. They come from different countries of origin and converted to SDA from a different
religion/philosophy. There are men and women participants and there is a wide range in their
ages. This makes the research output far-reaching and varied.
ACKNOWLEDGEMENT
I would like to express my sincere gratitude to the Professional Development Fund for
generously supporting this research. The financial assistance provided has been instrumental
in facilitating the various aspects of this study, from data collection and analysis to the
finalization of this work. This research would not have been possible without the support of
the Professional Development Fund, and I am deeply appreciative of the commitment to
fostering academic growth and professional advancement.
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Generation Decision Making and Building Connections” October 22-23, 2024

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