The aim of this thesis is to approximate and specify currently very fast growing eschatological Christian movement Seventh-day Adventist Church. First, the history of this religious community is outlined, both at the place of origin, i.e. in the USA, and in the territory of our state, where it is currently one of the most active churches in mission and preaching. Partial attention is then paid to the central circumstances and key figures behind the founding of this community - especially the Baptist preacher William Miller, who gave the initial impetus to the founding of the Seventh-Day Adventist Church, or the personality of Ellen White, who was known for her extraordinary visionary abilities. The central part of the work is the characterization and definition of the basic features of Seventh-Day Adventism - namely, the basic dogmas and beliefs, in comparison with the most widespread Christian denominations (particularly the Roman Catholic and Orthodox churches). In this sense, they are taken into account, comparatively against Adventism, especially the dogmatics of the first ecumenical councils. In the last part of the work, the author takes into account social or anthropological problems and questions related to this movement - for example, the question of a healthy lifestyle (which makes the...

Submitted by Filipe dos Santos (fsantos@pucsp.br) on 2016-08-17T16:22:19Z No. of bitstreams: 1 Allan Macedo de Novaes.pdf: 4096992 bytes, checksum: 32899c0334416704d985aa844e1f6421 (MD5) / Made available in DSpace on 2016-08-17T16:22:19Z (GMT). No. of bitstreams: 1 Allan Macedo de Novaes.pdf: 4096992 bytes, checksum: 32899c0334416704d985aa844e1f6421 (MD5) Previous issue date: 2016-03-17 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior / Pontifícia Universidade Católica de São Paulo / This thesis seeks to identify and analyze the Adventist thinking about television based on H. Richard Niebuhr’s typology presented in Christ and culture. The research aimed to trace the theological, social and communicational presuppositions behind the Adventist thinking about TV that were inherited from the social history of the denomination. Thus, it was chosen as a corpus of analysis the English-speaking Adventists editorial publications about the relationship between the believer and the television. After a historiagrafic analysis about the Adventism-TV problem and the reading of the Adventist literature about TV a Niebuhrian typology was constructed based in a binomial structure. As research results, it was observed that the responses of the religious movement to Adventism-TV problem are multifaceted and complex, and can be better understood through: (1) the identity marks revealed by the social history of the denomination, which Millerite legacy is very influent and (2) the binary oppositions image-text, demonizationsacralization, autonomy-manipulation, protagonism-assistance and abstinencemoderation. In the analyzed literature, the Adventist thinking between the 1950s until the early 1990s is characterized by strong rejection to the television media, because of the idea of rivalry that is perceived between image and text in a denomination orientated by the text. Furthermore, it is believed that the best option on the interaction with the TV is abstinence because of the belief in the subliminal power and the mind control skill of media. The Adventist thinking was also characterized by the notion that TV is the protagonist of Christian spirituality, being responsible for promoting the sanctification or eternal damnation. Adventist literature justifies the use of television only in a religious context and missionary purposes, mainly due to the eschatological vocation and the religious imperative of the proclamation of Jesus' return to Earth. However, the later books of the corpus, published between 1990 and 2000, represent a shift in the understanding of how should be the believer's interaction with the TV. Despite the prevalence of text on the image endures and the predominance of idea of emergency, other perspectives are privileged, among them the sacredness of the TV, which can now also be used in “secular” context and not exclusively for evangelistic purposes, and moderation as a practical solution to the problem Adventism-TV / A presente tese consiste em identificar e analisar o pensamento adventista sobre a televisão com base na tipologia de H. Richard Niebuhr no clássico Cristo e cultura. A pesquisa objetivou traçar as pressuposições teológicas, sociais e comunicacionais por trás do pensamento adventista acerca da TV e que foram herdadas da história social da denominação. Para tanto, foi escolhido como corpus de análise publicações editoriais adventistas de língua inglesa que discorriam sobre a relação entre o crente e a televisão. A análise documental das publicações se deu por meio de uma tipologia de matriz niebuhriana construída a partir de binômios. Como resultados da pesquisa, foi possível observar que as respostas do movimento ao problema adventismo-televisão são multifacetadas e complexas, e podem ser mais bem compreendidas através: (1) das marcas identitárias reveladas pela história social da denominação, cujo legado milerita é bastante influente, e (2) das oposições binárias imagem-texto, demonização-sacralização, autonomia-manipulação, protagonismo-coadjuvação e abstinência-moderação. Na literatura analisada, o pensamento adventista entre os anos 1950 até início dos anos 1990 é caracterizado por forte rejeição à mídia televisiva, por conta da ideia de rivalidade que se percebe entre imagem e texto em um movimento de orientação textocentrada. Além disso, acredita-se que a melhor opção diante da interação com a TV é a abstinência, por causa da crença no poder subliminar e de manipulação mental da mídia. O pensamento adventista também se caracterizou pela noção de que a TV é protagonista na vida cristã, sendo responsável por promover a santificação ou a condenação eterna. A literatura adventista justifica o uso da televisão apenas em contexto religioso e para fins evangelísticos, principalmente por conta da vocação escatológica e pelo imperativo religioso da proclamação da volta de Jesus à Terra. Contudo, os últimos livros do corpus, publicados entre os anos 1990 e 2000, representam uma mudança na compreensão adventista da TV. Apesar da prevalência do texto sobre a imagem continuar e do predomínio da ideia de urgência, outras perspectivas são privilegiadas, entre elas, a sacralização da TV, que agora pode ser utilizada também em contextos “seculares” e não exclusivamente para propósitos evangelísticos, o enfraquecimento da noção de TV como obstáculo à santificação, e a moderação como solução prática para o problema adventismo-televisão

Made available in DSpace on 2016-08-03T12:19:40Z (GMT). No. of bitstreams: 1 EFF.pdf: 804401 bytes, checksum: f52e60c2e184b1560b5eb9bc49250a13 (MD5) Previous issue date: 2014-04-03 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior / The main objective of the research was initiated to highlight the importance of the speech of Ellen White , an important religious leader of the nineteenth century in the United States , for the formation of a style and practice of life, which still characterizes the Adventists seventh day as regards health. Another, no less important objective was to compare the main concepts of Ellen Whites health and lifestyle with some contemporary scientific and academic concerns. To this end , this paper shows how the list of eight natural remedies proposed by White summarize the ideal of a healthy lifestyle still practiced by millions of Adventists, 100 years after the death of his Prophesy : clean air, water, adequate food, sunlight , physical exercise, rest , abstinence, and trust in God . Whites counsel were contrasted with cultural practices that relate religion and health , leading to the conclusion that the Adventist culture has proven to be the most appropriate in safeguarding health. This is because White presented a synthesis of elements of Jewish, Christian and Western culture. In this sense, its guidelines guarantee you a privileged place in the movement for health care reform in the United States that occurred in that country in the second half of the nineteenth century. Many of their boards are currently being put into practice by all those who care about the health, longevity, and fitness lifestyle with rules inspired by nature and a healthy spirituality. / O objetivo principal da pesquisa encetada foi o de ressaltar a importância do discurso de Ellen White, uma importante líder religiosa do século XIX, nos Estados Unidos da América, para a formação de um estilo e prática de vida, que ainda hoje caracteriza os adventistas do sétimo dia no que se refere a saúde. Outro, não menos importante objetivo, foi o de comparar os principais conceitos de Ellen White sobre saúde e estilo de vida com algumas preocupações científicas e acadêmicas contemporâneas. Para isso, este trabalho mostra como a lista de oito remédios naturais propostos por White sumarizam o ideal de uma vida saudável ainda praticada por milhões de adventistas, 100 anos após a morte de sua Profetiza: ar puro, água, alimentação adequada, luz solar, exercícios físicos, repouso, abstinência, e confiança em Deus. Os conselhos de White foram contrastados com várias práticas culturais que relacionam religião e saúde, levando-nos à conclusão que a cultura adventista tem se mostrado como a mais adequada na salvaguarda da saúde. Isto porque White apresentou uma síntese de elementos da cultura judaica, cristã e ocidental. Nesse sentido, as suas orientações garantem-lhe um lugar privilegiado no movimento de reforma da saúde nos Estados Unidos que ocorreu naquele País na segunda metade do século XIX. Muitos de seus conselhos estão sendo atualmente colocados em prática por todos aqueles que se preocupam com a saúde, longevidade, e a adequação do estilo de vida com as regras inspiradas na natureza e numa espiritualidade sadia.

In John Calvin and Ellen G White’s sense making approaches God’s act of redemption and reconciliation in and through Jesus Christ takes the centre stage in the foursome of God’s acts expressed in the biblical historical timeline as creation, reconciliation in Jesus Christ, renewal through the Holy Spirit and fulfilment at the end of time. While the 16th century Calvin emphasised God’s acts of creation and reconciliation in Christ more than God’s acts of renewal and fulfilment, the 19th century White’s emphasis was more on God’s acts of reconciliation in Christ and fulfilment at the end of time than on creation and renewal through the Spirit. With all the differences in their sense making approaches their central perspectival focus in their writings, sayings and doings is the way God and humanity, heaven and earth are closely connected in a unity without being fused and mixed in Jesus Christ. Their central christological theme of ‘God staying God’ and ‘human staying human’ in an interactional substantialist sense in Christ designates the great alternative view that differs on the one hand, from the view of the trans-substantialist option in which the human being Christ Jesus is in a sacramental-sacred way transformed into ‘a divine human being’ –, and on the other hand, the view of the consubstantialist option in which the human being Jesus is permeated and diffused by his divinity, thereby becoming ‘the human God.’ Calvin and White in their reflection operating within the realm of divine historicity that is staying within the biblical historical timeline from Genesis to Revelation were viewed by many as not theologians in the real sense of the word. Calvin and may be to a greater extent White worked and contributed to the new and emerging field of Faith Studies in which a theologian or theorist of faith cannot reflect on God, human beings or the natural cosmic world in three separate avenues as was commonly the case with speculative and scholastic theologies in history. White’s Faith Studies contribution is in the global arena of theology where the omnipresent ‘–logies’ of mainline church theologies such as Christology, Ecclesiology, Pneumatology and Eschatology hold sway.

In John Calvin and Ellen G White’s sense making approaches God’s act of redemption and reconciliation in and through Jesus Christ takes the centre stage in the foursome of God’s acts expressed in the biblical historical timeline as creation, reconciliation in Jesus Christ, renewal through the Holy Spirit and fulfilment at the end of time. While the 16th century Calvin emphasised God’s acts of creation and reconciliation in Christ more than God’s acts of renewal and fulfilment, the 19th century White’s emphasis was more on God’s acts of reconciliation in Christ and fulfilment at the end of time than on creation and renewal through the Spirit. With all the differences in their sense making approaches their central perspectival focus in their writings, sayings and doings is the way God and humanity, heaven and earth are closely connected in a unity without being fused and mixed in Jesus Christ. Their central christological theme of ‘God staying God’ and ‘human staying human’ in an interactional substantialist sense in Christ designates the great alternative view that differs on the one hand, from the view of the trans-substantialist option in which the human being Christ Jesus is in a sacramental-sacred way transformed into ‘a divine human being’ –, and on the other hand, the view of the consubstantialist option in which the human being Jesus is permeated and diffused by his divinity, thereby becoming ‘the human God.’ Calvin and White in their reflection operating within the realm of divine historicity that is staying within the biblical historical timeline from Genesis to Revelation were viewed by many as not theologians in the real sense of the word. Calvin and may be to a greater extent White worked and contributed to the new and emerging field of Faith Studies in which a theologian or theorist of faith cannot reflect on God, human beings or the natural cosmic world in three separate avenues as was commonly the case with speculative and scholastic theologies in history. White’s Faith Studies contribution is in the global arena of theology where the omnipresent ‘–logies’ of mainline church theologies such as Christology, Ecclesiology, Pneumatology and Eschatology hold sway.

The mission over the last few decades, especially of the Seventh-day Adventist Church, has focused on “confessionalism”. In this specific sense of mission growth—numeric growth— has been a priority, and, unfortunately, not caring for “broken” people. The emphasis has been placed on the age-old proclamation of the “truth”, at the expense of social involvement, as it seems that “truth” transcends the needs of people, even of Christians. This has led to the restricting of the scope of pastoral care, and has limited it to an “applied theology”, where the Old Testament and New Testament studies have dictated its structure and methodology. Within Adventism its view and use of Scripture has dominated its ministry, indicating a number of different methods and approaches. These differences in both the conservative and the liberal orientations only represent their own possibilities. These approaches are the result of a basic understanding of Scripture as a body of divine teachings that needs to be accepted, believed, and obeyed. Consequently, this perception has moved the focus away from caring to the “so-called” correct doctrine of “truth” and proclamation. Postmodernism, however, is challenging the assumptions of modernism and is now confronting us with the understanding that there is no “objective truth”, and that there cannot be a completely detached observer. We observe reality, experience and Scripture not objectively, but rather discern them through the eyes of our own context, experience and history. The thesis, therefore, postulates as useful, just and proper that we experience reality in a narrative fashion within a secular postmodern world. It is through stories that we grasp and appreciate the important factors in our lives. Consequently, a narrative approach is appraised as being a more meaningful tool in approaching Scripture and pastoral care. Narratives are like rituals, they preserve the memory of past events in a way that they still have power for us in the present. As Jesus is a servant of everybody His narratives are transposed and they become accounts of our involvement in the lives of our fellow “sufferers”. / Practical Theology / D. Th. (Practical Theology)

Made available in DSpace on 2016-03-15T19:48:35Z (GMT). No. of bitstreams: 1 Mirtes Amaral Domingos Ribeiro.pdf: 1029323 bytes, checksum: 659a50ee60fe1a8324cb836f152f201b (MD5) Previous issue date: 2006-08-01 / Fundo Mackenzie de Pesquisa / This research intended to enable us to deepen our knowledge of the identity of the Adventist being. The general objective of this work was to organize a field of knowledge related to the Seventh-day Adventist Church, through its health standard which is a reflex of its cosmogony, aiming to the depth of the Adventist identity. To this end, it describes the rising of the church among the social reform and American religious revivals of the eighteen century. Introduces Ellen G. White, the charismatic character accept by the emerging group as having the Gift of Prophecy, co-founder of the church and defender of a peculiar health standard, based on her explicit visions. Health is discussed within the Adventist cosmogony: its therapeutic values and theological basis; compared to the holistic standard defended by Capra to the Adventist White s standard. Finally, the analysis was based on the anthropological theory of illness, by François Laplantine, answering the questions related the identity of being Adventist which is recognized by a number of health related advises, that guide not only the practical life, but also the religious life of its followers. Such guidelines form the Adventist religiosity, together with the eminent religious elements which base the daily behavior of the individuals. This work was built on bibliographic research enclosing the areas of health, religion, sociology and anthropology, through which were studied the concept of health, illness and cosmogony. / O objetivo desta pesquisa foi compreender como os estudos da saúde no Adventismo permitem aprofundamentos na identidade do ser Adventista. O objetivo geral deste trabalho foi organizar um campo de conhecimento que se refere à Igreja Adventista do Sétimo Dia, através de seu modelo de saúde que é reflexo de sua cosmovisão. Assim, o trabalho descreveu o surgimento da Igreja em meio às reformas sociais e reavivamentos religiosos americanos do século dezoito. Apresentou Ellen White, a personagem carismática aceita pelo grupo em formação e detentora do Dom da profecia, co-fundadora da Igreja e defensora de um modelo de saúde peculiar, a partir de suas declaradas visões. Discutiu, também, a saúde na cosmovisão Adventista: seus valores terapêuticos e fundamentos teológicos; comparou os modelos holístico defendido por Capra e o Adventista whiteano. Finalmente, fundamentou-se na teoria da Antropologia da Doença de François Laplantine respondendo as questões relacionadas à identidade do ser Adventista que se reconhece a partir de um conjunto de orientações relativas à saúde, que guia não só a vida prática como também religiosa dos seus seguidores. Tais orientações compõem a religiosidade Adventista, junto com os elementos eminentemente religiosos que embasam a prática cotidiana dos indivíduos. Este trabalho se constituiu por pesquisa bibliográfica, abrangendo as áreas de Saúde, Religião, História, Sociologia e Antropologia, através das quais se abordou os conceitos de saúde, doença e cosmovisão.

Submitted by Noeme Timbo (noeme.timbo@metodista.br) on 2016-09-16T16:34:31Z No. of bitstreams: 1 FABIANO MENDES.pdf: 1012385 bytes, checksum: fced4308b49553d5bda521d88aa8bc62 (MD5) / Made available in DSpace on 2016-09-16T16:34:31Z (GMT). No. of bitstreams: 1 FABIANO MENDES.pdf: 1012385 bytes, checksum: fced4308b49553d5bda521d88aa8bc62 (MD5) Previous issue date: 2015-09-24 / This research aims to analyze the development of Adventist mission in the city of São Paulo looking for an urban center Missiological model. São Paulo, one of the largest metropolis in the world has a plural cultural background, not only for the active forces of modernism, secularism, globalization and post-modernism. The composition of the city's population has a plural ethnic genesis. Besides the indigenous native, white European colonists and African slaves’ matrix, since the early nineteenth century others immigrants, Europeans and Asians, have arrived. In the first decades of the twentieth century, Brazil was the country that received more immigrants in the world. It is estimated that in the 1920s, only a third of the total population in the city of São Paulo were Brazilians, the rest was composed of immigrants. The insertion of Adventism in São Paulo took place by foreigners’ missionaries who worked first with other immigrants before evangelize and develop the Adventist mission with local Brazilians. Somehow, those early events have made a mark in São Paulo’s Adventist mission. São Paulo is now the city with the highest total number of Adventists in the world and the only one with ethnic Adventist churches for five distinct ethnic groups: Japanese, Korean, Jewish, Arab and Bolivian / Peruvian. This research looks for the formation of a cultural sensibility in the São Paulo’s Adventism that allowed it to get acquainted with the cultural diversity of the metropolis. / Esta pesquisa objetiva analisar o desenvolvimento da missão adventista na cidade de São Paulo em busca de um modelo missiológico para centros urbanos. São Paulo, uma das maiores metrópoles do mundo tem uma formação cultural plural, não apenas pelas forças atuantes da modernização, secularização, globalização e pós-modernidade. A composição da população da cidade possui uma gênese étnica plural. Além da matriz autóctone indígena, do colonizador branco europeu e dos escravos africanos, desde o início do século XIX chegaram outros imigrantes, europeus e asiáticos. Nas primeiras décadas do século XX, o Brasil foi o país que mais recebeu imigrantes em todo o mundo. Estima-se que nos anos de 1920, apenas um terço da população na cidade de São Paulo fosse de brasileiros, o restante era composto por imigrantes. A inserção do adventismo em São Paulo se deu por missionários imigrantes que trabalharam primeiro com outros imigrantes antes de evangelizar e desenvolver a missão adventista com os brasileiros nacionais. De alguma forma, esse início deixou marcas na missão adventista paulistana. São Paulo é hoje a cidade com o maior número total de adventistas no mundo e a única com Igrejas Adventistas étnicas que atendem cinco grupos étnicos distintos: japoneses, coreanos, judeus, árabes e bolivianos/peruanos. Esta pesquisa busca investigar a formação de uma sensibilidade cultural no adventismo paulistano que lhe permitiu dialogar com a pluralidade cultural da metrópole paulistana

The mission over the last few decades, especially of the Seventh-day Adventist Church, has focused on “confessionalism”. In this specific sense of mission growth—numeric growth— has been a priority, and, unfortunately, not caring for “broken” people. The emphasis has been placed on the age-old proclamation of the “truth”, at the expense of social involvement, as it seems that “truth” transcends the needs of people, even of Christians. This has led to the restricting of the scope of pastoral care, and has limited it to an “applied theology”, where the Old Testament and New Testament studies have dictated its structure and methodology. Within Adventism its view and use of Scripture has dominated its ministry, indicating a number of different methods and approaches. These differences in both the conservative and the liberal orientations only represent their own possibilities. These approaches are the result of a basic understanding of Scripture as a body of divine teachings that needs to be accepted, believed, and obeyed. Consequently, this perception has moved the focus away from caring to the “so-called” correct doctrine of “truth” and proclamation. Postmodernism, however, is challenging the assumptions of modernism and is now confronting us with the understanding that there is no “objective truth”, and that there cannot be a completely detached observer. We observe reality, experience and Scripture not objectively, but rather discern them through the eyes of our own context, experience and history. The thesis, therefore, postulates as useful, just and proper that we experience reality in a narrative fashion within a secular postmodern world. It is through stories that we grasp and appreciate the important factors in our lives. Consequently, a narrative approach is appraised as being a more meaningful tool in approaching Scripture and pastoral care. Narratives are like rituals, they preserve the memory of past events in a way that they still have power for us in the present. As Jesus is a servant of everybody His narratives are transposed and they become accounts of our involvement in the lives of our fellow “sufferers”. / Philosophy, Practical and Systematic Theology / D. Th. (Practical Theology)

Women have been abused from the beginning of time and it would appear that a patriarchal system has facilitated this abuse. Churches, in general, and Seventh-Day Adventists, in particular, have been silent on the issue of Abuse. It is my thesis that a predominantly confessional Seventh-Day Adventist's view and use of Scripture are foundational to this silence on human rights issues. Adventist eschatology is predominantly apocalyptic in nature, focussing on end-time events, thus, the present is viewed secondary. Human rights issues are marginalised with the focus on evangelism. Thus, relationships are secondary and abused women have not been accommodated within the Seventh-Day Adventist framework of worship and caring. / M.Th. (Practical Theology)