Suchergebnisse

Problem There are indications that failure on the part of Christian workers in Japan to develop a family-centered strategy of evangelism based on a balanced appreciation of the cultural integrity of that country has contributed to the slow growth of Christianity. The Seventh-day Adventist Church, while stressing the importance of the family, has largely failed to understand the Japanese family and to realize its potential for evangelism. Method The project was organized in two parts. As the Seventh-day Adventist family in Japan was seen to be first of all Japanese, a review of the literature concerning the characteristics and development of the traditional Japanese family was undertaken. Secondly, survey instruments were designed and sent to all 1870 Adventist spouses of united families, to a sample of .81 Seventh- day Adventist spouses of divided families, to all 108 Seventh- day Adventist ministers, and to a sample of 192 unmarried Seventh- day Adventist youth, seeking information that would help to gain a clearer understanding of the Adventist family and how it might be strengthened and made more effective in evangelism. Results A survey of the literature indicated that the traditional Japanese family possessed both great strengths and weaknesses. Social and political changes in recent years were noted that have weakened the traditional family system. However, the emergence of a nuclear-conjugal family was not seen as implying the demise of those characteristics that had developed over the centuries. Remnants of the old patterns of thinking and behavior are still in evidence in Japanese society today, in spite of impressive changes. Data in 127 tables and six graphs described the characteristics of the Seventh-day Adventist family. Yearly family income was seen as similar to the average reported family income in Japan, whereas the education level of Adventist spouses was considerably higher than the average. Nearly one out of three of the major wage earners in Adventist families earned his living from the church, and the ratio of female to male members was seen to be more than three to one. Nearly six out of ten Adventist families sent all Data in 127 tables and six graphs described the characteristics of the Seventh-day Adventist family. Yearly family income was seen as similar to the average reported family income in Japan, whereas the education level of Adventist spouses was considerably higher than the average. Nearly one out of three of the major wage earners in Adventist families earned his living from the church, and the ratio of female to male members was seen to be more than three to one. Nearly six out of ten Adventist families sent all their children to Adventist schools and one out of four Adventist spouses hoped that their first born son would become a doctor or a specially trained worker in some medically related profession. As evaluated by their pastors, 65 percent of the membership of the church were seen as faithful to the church when both husband and wife were church members, in contrast to 45 percent when they were single, married to non-members, divorced, or widowed. Among the results of this study were numerous insights and convictions in connection with the family, some of which arose directly as a result of this project and others which have been deepened by it. Recommendations were developed that would hopefully lead to stronger families in the Seventh-day Adventist Church and to a family-centered approach to evangelism.

The purpose of the work is to reveal the peculiarities of the Seventh-day Adventist military service under the condition of the historical context analysis (the religious confession/denomination emergence, formation, and development) with emphasis on the situation in independent Ukraine. The methodology of the research is based on the principles of historicism, systematicity, scientificity, verification, the author's objectivity, as well as on the application of the general scientific: analysis, synthesis, generalization methods. The scientific novelty is that for the first time, on the basis of the foreign sources and the Ukrainian lists of the legislative and regulatory acts on military duty and military service, the Seventh-day Adventist military service was comprehensively considered in the United States of America, during World War I and World War II, in the Soviet and modern Ukraine. The Conclusions. The study highlights the main stages of discourse between the state's need for self-protection and the religious beliefs of the Adventists. It has been revealed that during World War I and World War II there were compromises on the principle of non-participation in hostilities, carrying weapons, and breaking the Fourth Commandment (Keep the Sabbath day holy). It has been revealed that the US Adventists were able to establish cooperation with the armed forces and create a special program, which was called the "Medical Training for the Servicemen", which is relevant today. The military service and military duty issues in the Ukrainian context have been considered. It has been found out that the church members in Ukraine, who refused to carry weapons, had an opportunity to choose an alternative (non-military) service instead of the conscript military service. However, in a state of martial law or a state of emergency, certain restrictions may be imposed on citizens' right to take alternative (non-military) service, indicating the duration of these restrictions.

The purpose of the work is to reveal the peculiarities of the Seventh-day Adventist military service under the condition of the historical context analysis (the religious confession/denomination emergence, formation, and development) with emphasis on the situation in independent Ukraine. The methodology of the research is based on the principles of historicism, systematicity, scientificity, verification, the author's objectivity, as well as on the application of the general scientific: analysis, synthesis, generalization methods. The scientific novelty is that for the first time, on the basis of the foreign sources and the Ukrainian lists of the legislative and regulatory acts on military duty and military service, the Seventh-day Adventist military service was comprehensively considered in the United States of America, during World War I and World War II, in the Soviet and modern Ukraine. The Conclusions. The study highlights the main stages of discourse between the state's need for self-protection and the religious beliefs of the Adventists. It has been revealed that during World War I and World War II there were compromises on the principle of non-participation in hostilities, carrying weapons, and breaking the Fourth Commandment (Keep the Sabbath day holy). It has been revealed that the US Adventists were able to establish cooperation with the armed forces and create a special program, which was called the "Medical Training for the Servicemen", which is relevant today. The military service and military duty issues in the Ukrainian context have been considered. It has been found out that the church members in Ukraine, who refused to carry weapons, had an opportunity to choose an alternative (non-military) service instead of the conscript military service. However, in a state of martial law or a state of emergency, certain restrictions may be imposed on citizens' right to take alternative (non-military) service, indicating the duration of these restrictions.

The purpose of the work is to reveal the peculiarities of the Seventh-day Adventist military service under the condition of the historical context analysis (the religious confession/denomination emergence, formation, and development) with emphasis on the situation in independent Ukraine. The methodology of the research is based on the principles of historicism, systematicity, scientificity, verification, the author's objectivity, as well as on the application of the general scientific: analysis, synthesis, generalization methods. The scientific novelty is that for the first time, on the basis of the foreign sources and the Ukrainian lists of the legislative and regulatory acts on military duty and military service, the Seventh-day Adventist military service was comprehensively considered in the United States of America, during World War I and World War II, in the Soviet and modern Ukraine. The Conclusions. The study highlights the main stages of discourse between the state's need for self-protection and the religious beliefs of the Adventists. It has been revealed that during World War I and World War II there were compromises on the principle of non-participation in hostilities, carrying weapons, and breaking the Fourth Commandment (Keep the Sabbath day holy). It has been revealed that the US Adventists were able to establish cooperation with the armed forces and create a special program, which was called the "Medical Training for the Servicemen", which is relevant today. The military service and military duty issues in the Ukrainian context have been considered. It has been found out that the church members in Ukraine, who refused to carry weapons, had an opportunity to choose an alternative (non-military) service instead of the conscript military service. However, in a state of martial law or a state of emergency, certain restrictions may be imposed on citizens' right to take alternative (non-military) service, indicating the duration of these restrictions.

Problem The negative impact and loss of members due to many Adventist young people marrying non-Seventh-day Adventists is tremendous. Church services are not attended regularly by those who marry outside the faith community because families are split on the day of worship due to doctrinal differences. There is pressure to do things with the family on Sabbath and even children are confused as to which parent to follow. Two churches were selected to study the extent of this problem. Principles from the Bible, the writings of Ellen G. White, other Adventist and non-Adventist authors were explored to come up with a strategy to correct the situation. Method A critical analysis of Bible texts and principles from the writings of Ellen G. White on marriage were conducted. The researcher also reviewed Adventist and other Christian literature on marriage and then considered the political, social, cultural, and religious context of Kenya and the Jericho Church District. A Gantt chart and a logical framework approach were used to organize the project and describe the linkage of activities in the development and implementation of the project. Implementation involved filling out questionnaires, conducting seminars, sermons, Bible studies, monitoring, and evaluations. A final report on the project, conclusion, and recommendations were drafted. Results The Jericho Church District experienced a tremendous increase in attendance and participation in church services from 60% to 85% in the Buruburu Central church and from 30% to 70% in the Jericho church. Same faith weddings increased in Buruburu Central and Jericho churches from 0 and 2 in 2009 to 3 and 7 in 2013 respectively. Selected church members have been equipped with biblical principles and guidelines on same-faith marriages and are passionate to replicate the program. Conclusion The project demonstrated that when biblical principles concerning marriage within one's faith community are emphasized and shared with young Seventh-day Adventists that the incidences of marriage outside the faith community are reduced. The project also demonstrated that by training the members in this area that they are much more willing to talk about this topic than they used to be.

Abstract: Narratives of five Seventh‐day Adventist heterosexual women whose mixed‐orientation marriages ended were analyzed through the lens of ambiguous loss. Thematic coding identified a wave‐like process of changing emotional foci that emerged from their experience during marital dissolution. Elements of ambiguous loss included boundary ambiguity, retrospective interpretation and grieving, secrecy, and renegotiation of spiritual beliefs. A process model is introduced and elucidated through participant narratives. Treatment suggestions and implications for further study are provided.

Since Ghana gained independence from colonial rule, religious broadcasting has undergone self- and governmental censorship. Post-independence governments have either clamped down on the activities of church organizations by disagreeing with them or have intimidated them in numerous ways to tone down some aspects of their activities that the government considers unacceptable. In recent times, both individual Ghanaians and government functionaries, especially, have looked at the Christian church with suspicion and skepticism. Many of them consider the Christian message, at least in the way it is presented, out of touch with, and irrelevant to the everyday needs and realities of the Ghanaian society. This criticism is justified in part in the Adventist attempt at radio evangelism in Ghana. For example, in the 1960s, the Seventh-day Adventist (SDA) church began airing the American Voice of Prophecy radio broadcast in Ghana. This broadcast was used verbatim, just as it was first broadcast on American radio. Many of the examples and the illustrations used in the broadcast were alien to the Ghanaian public. The messages were good, but the illustrations were so irrelevant and foreign that they obviously colored the understanding of the message. This project develops an approach to a Seventh-day Adventist radio evangelism in Ghana. It does this first, by developing a theological perspective as explained in Paul's philosophy of Christian service: "by all means to save some" (1 Cor 9:22). Secondly, by using the great gospel commission of Jesus Christ in Matt 29:16-20, which forms the basis for all Christian communication and witness. Relating the biblical concept and the contemporary situation points to a religious radio ministry that is both cross-cultural and cross-religious. The message will be shaped to reach directly to the hearts of all human beings irrespective of their religious affiliation. In addition, the study suggests that evangelism must be done by means of innovative holistic ways of presenting the gospel message, in a participatory and practical format. These practical approaches respond to the revolutionary, ideological situation in Ghanaian society, and reflect felt needs and problems that will assist the government in its economic and moral revolution. Reviewing current methodologies in radio programming, the project develops program scripts for pilot programs under four selected formats: the teaching-preaching, talk show/commentary, radio spot, and the religious news and commentary. These program scripts are aimed at presenting the gospel through teaching, and discussion, to show the government and people of Ghana that the Christian church is committed to addressing social issues to bring about change.

Problem. Despite the numerical growth of Seventh-day Adventist (SDA) membership and the number of private and parochial schools, there has not been a corresponding increase in student enrollment in Adventist church schools in British Columbia, Canada. This study investigated possible reasons for this trend through a study of the attitudes of church members toward the support of Adventist education in the province. Method. The data for this study were gathered using the Adventist Education Opinion Survey (Naden, 1987). The sample was SDA church members in British Columbia who provided 498 usable responses that were analyzed by the use of item analysis, one-way ANOVA, and test of correlation coefficient. Each of the 17 hypotheses was tested at the.05 alpha level. Findings. The main findings of this study based on the data received include the following: (1) Respondents who were more positive in perceiving church schools as an avenue through which students become members of the Seventh-day Adventist church were females, singles as opposed to married, respondents between 15-35 years of age, those who were members of the church between 1-9 years, and those employed by the church. (2) Respondents for whom Christian education was a conviction rather than a preference were more favorable in their attitude toward the support of church schools. (3) Church leadership was not a factor that contributed to a more positive attitude toward church schools. (4) Respondents who favored accepting government funds for church schools and those opposed to it were not significantly different in their attitudes toward church schools. Conclusions. (1) Respondents in general seemed not to have strong positive attitudes toward the support of Seventh-day Adventist church schools. (2) Church schools were perceived as playing a significant role in thespiritual nurture of students. (3) Although many respondents viewed Christian education as a conviction rather than a preference, this stance needs to be strengthened.

Problem. Frederick Griggs was a pivotal figure in the development of Seventh-day Adventist education. As an administrator he was influential in clarifying educational goals, defining the scope of the educational program, and building the structure and organization necessary to achieve and maintain an educational system. Despite his considerable contribution to Adventist education, there has been no comprehensive investigation of his life. Method. This study has investigated Grigg's life from the perspective of his work as an educational administrator. A historical-documentary method of research has been used. Major sources have been collections of official correspondence; minutes of committees, boards, and faculties; official records of institutions; church periodicals; and miscellaneous archival materials. These sources have been reposited in the archives of the General Conference of Seventh-day Adventists, the Ellen G. White Estate, and the archives of the institutions with which Griggs was associated. Conclusions. Griggs served the Seventh-day Adventist church for fifty-nine years, thirty-five of which were in the field of educational administration. As an educational administrator he was principal of a preparatory school, academy principal, president of two colleges, and twice served terms as executive secretary of the General Conference Department of Education. As executive secretary of the Department of Education, Griggs led in the development of a comprehensive system of schools, elementary through college, accompanied by appropriate organizational structures for the governance and maintenance of the system. As academy and college administrator, Griggs translated goals into educational practice, stimulated growth in enrollments and campus facilities, encouraged the professional development of faculties, and molded the values and belief systems of students. In leadership style, Griggs was open, collegial, and democratic. As an administrator he demonstrated competency in such important administrative processes as planning, organizing, leading, and controlling. Likewise, he revealed skill in handling the technical, human-relations, and conceptual demands of his work. Griggs left a lasting impression upon Adventist education.

Marriage is an institution that God established in the garden of Eden on the sixth day of Creation week. Marriage has entered a troubling era of change with the rise of divorces and same-sex marriages. There are religious and political groups that reject it, but some accept it. This is also an issue in both Christianity and the Seventh-day Adventist Church. That is why it is necessary to review the Bible's principles of marriage so that Christians understand the correct principles of marriage in the Bible. Marriage in the Bible is between one man and one woman according to their nature. Marriage and same-sex intercourse are abominations before God. The researcher found out that there are two models of same-sex marriage emerging at this time. First, same-sex marriage between man and man or woman and woman by nature. Second, same-sex marriage between man and "woman" as a result of genital surgery or woman with "man" as a result of genital surgery. The second type can bring confusion to the church. The researcher suggested that the church and pastors need to take steps medically to ensure that the prospective partners are naturally different, not the result of genital surgery. The Seventh-day Adventist Church rejects same-sex marriage in both the first and second models.Keywords: Marriage, Same-Sex, Nature

Problem and Purpose. The Millerite Movement foundered after the non-realization ofits expectation regarding the second advent of Christ in 1844. Of the groups that sprouted from the movement, the Seventh-day Adventist Church has grown globally in 145 years to become the largest and most influential. While Adventists kept key elements of the Millerite premillennialist eschatology, they added some unique features. For example, they added: a sanctuary theology concerning Christ's mediatorial ministry and His work in a heavenly pre-advent judgment, the "third angel's message" (announced in Rev 14:12), and other teachings including the "latter rain," the "loud cry," health-reform, the seventh-day Sabbath and its special end-time relevance and a related concept of the mark and image of the beast through which they interpreted the Sunday-law controversy of the 1880s and 1890s. The purpose of this study is to trace the development of Adventist eschatology from 1884 through 1895. To accomplish this purpose, three contextual factors have been treated: (1) national efforts to achieve Sunday legislation, (2) the doctrine of righteousness by faith that received a new emphasis in 1888, and (3) organized labor. Method. This study employed the historical/documentary method of research using published primary sources. Secondary sources were utilized only for background purposes. Conclusions. The findings show that two of the factors--righteousness by faith and organized labor--added new dimensions to Seventh-day Adventist eschatology. Prior to the period treated (1884-1895), obedience to the commandments was central in Adventist teaching in preparation for the second advent of Christ. During the period, however, a new emphasis was placed on faith. Adventists now had a mature understanding of the "third angel's message" about those "that keep the commandments of God and the faith of Jesus" (Rev 14:12). With regard to organized labor, late nineteenth-century Adventists viewed the conflict between capital and labor as a crisis that presaged the second advent. As to Sunday legislation, even though it did not add new elements to Adventist eschatology, it did sharpen the focus of the eschatological beliefs already held by the denomination.

Problem. The first and only Seventh-day Adventist (SDA) tertiary-level institution in Venezuela is Venezuelan Adventist University Institute. It was founded initially as asecondary boarding academy in 1962, began offering college level programs in 1990, was accredited by the Seventh-day Adventist Church at the college level in 1995, and achieved status as a university institute under Venezuelan law in 1999. No comprehensive history has been written portraying its development. Method. The documentary-historical method, based on published and unpublished material, was used. Sources included books, periodicals, school bulletins, board minutes, school reports, school evaluations, correspondence, interviews, and other documents pertaining to the history, development, and operation of the school. The study is chronologically organized. Spanish materials were translated into English by the writer. Conclusions. Venezuelan Adventist University Institute (IUNAV) was first established in El Limón in 1962 as a boarding school for the SDA youth of Venezuela. It served as a haven for these youth to obtain an education encompassing manual, intellectual, and spiritual elements. It was established to provide qualified denominational workers and a laity dedicated to service for God and society. The writings of Ellen G. White had considerable influence on the founding, relocation, curriculum, and development of the institution to the end of the twentieth century. The narrative covers the early beginnings in El Limón from 1962-1966; construction of a new facility in Nirgua and relocation to this new site in 1966; and consolidation of the secondary-level academic and the industrial programs during the 1970s. The decade of the1980s was characterized by the vision of what the institution could become in meeting the objectives of the founders. The building program and academic initiatives were focused on the goal of achieving college status. The dream of offering higher education as an approved and accredited institution was not easily achieved. Preparation and negotiation continued into the 1990s, and full denominational accreditation was only granted in 1995, while government approval as a university institute was achieved in 1999. Each of the nine senior administrators has made a substantial and distinctive contribution to the development of the institution. Achievement of university institute status is a tribute to all these leaders and the teachers and staff who served with them. IUNAV has to a considerable extent achieved the, vision of its founders for an exemplary institution of higher Christian learning in Venezuela.