Thesis (D. Min.)--Trinity Evangelical Divinity School, 2001. / Abstract. Includes bibliographical references (leaves 260-265).

Thesis (D. Min.)--Northern Baptist Theological Seminary, Lombard, Ill., 1999. / Abstract. Includes bibliographical references (leaves 95-98).

Thesis (D. Min.)--Northern Baptist Theological Seminary, Lombard, Ill., 1999. / Abstract. Includes bibliographical references (leaves 125-128).

Thesis (D. Min.)--Trinity Evangelical Divinity School, 2001. / Abstract. Includes bibliographical references (leaves 260-265).

Submitted by Noeme Timbo (noeme.timbo@metodista.br) on 2017-02-10T17:44:22Z No. of bitstreams: 1 AntonioMoura2.pdf: 32896667 bytes, checksum: 2b8329a0d86f984080174348e78bb5f8 (MD5) / Made available in DSpace on 2017-02-10T17:44:22Z (GMT). No. of bitstreams: 1 AntonioMoura2.pdf: 32896667 bytes, checksum: 2b8329a0d86f984080174348e78bb5f8 (MD5) Previous issue date: 2015-03-31 / There is a growing interest in academic research, as well as in official policies aimed at reducing social inequalities in order to deepen the studies on the remaining of slaves who reside today as Maroons throughout Brazil. In recent decades, seeking in various ways, to redress historic wrongs committed against the descendants of the people of African origin living in the country. My research focused to gaze at these tiny communities, the Hinterland of Valongo, whose territory is located in a narrow strip of land in the interior of Santa Catarina, officially recognized as a remnant of the old Maroons since 2004. The dwellers of Valongo has attracted the attention of scholars and curious who come in contact with them and the reason for this interest is connected particularly to a specificity only found there: they are practitioners of the Adventist belief for nine decades and this peculiarity attracts studies that seek to investigate the way of living of these people, closely linked to the practice of the religion. The study is a qualitative research, of bibliographic character, and has as its theoretical reference the Critics of Sociology by Florestan Fernandes. In this study, I reflected on the ideals of freedom present in the genesis of the community in the late 19th century; I analyzed the aspects of the strong influence of religion for its residents from the group conversion to Adventism in the 1930s; I discussed how the freedom and religion are linked to the construction of the identity of these people over time, making the little world of the inhabitants of Valongo a provocative space of reflections. / Há um crescente interesse nas investigações acadêmicas, bem como nas políticas oficiais voltadas à redução das assimetrias sociais no sentido de aprofundar os estudos acerca dos remanescentes de escravos que subsistem na atualidade como povos quilombolas em todo o Brasil. Nas últimas décadas, se procura de várias formas, reparar erros históricos cometidos contra os descendentes dos povos de origem africana que vivem no país. Minha pesquisa focou o olhar numa dessas pequeninas comunidades, o Sertão do Valongo, cujo território está localizado numa estreita faixa de terra no interior de Santa Catarina, oficialmente reconhecida como remanescente dos antigos quilombos desde 2004. Os valonguenses têm despertado a atenção de estudiosos e curiosos que entram em contato com eles e a razão desse interesse está ligado especialmente a uma especificidade somente ali encontrada: eles são praticantes da crença adventista há nove décadas e essa peculiaridade atrai estudos que buscam investigar o modo de viver desse povo, intimamente ligado à prática da religião. O estudo é uma pesquisa qualitativa, de caráter bibliográfico, e tem como referencial teórico a Sociologia Crítica de Florestan Fernandes. Nele investiguei acerca dos ideais de liberdade presentes na gênese da comunidade no final do século 19; analisei aspectos da forte influência da religião para os seus moradores a partir da conversão do grupo ao adventismo na década de 1930; discuti a maneira como a liberdade e a religião se articulam para a construção da identidade desse povo ao longo do tempo, tornando o pequeno mundo valonguense um espaço provocador de reflexões.

Submitted by Lucienne Costa (lucienneferreira@ufcg.edu.br) on 2018-05-08T21:22:53Z No. of bitstreams: 1 TALITA ROSA MÍSTICA SOARES DE OLIVEIRA – DISSERTAÇÃO (PPGH) 2017.pdf: 2310890 bytes, checksum: 28b9255ba63697aae08e44a161550d62 (MD5) / Made available in DSpace on 2018-05-08T21:22:53Z (GMT). No. of bitstreams: 1 TALITA ROSA MÍSTICA SOARES DE OLIVEIRA – DISSERTAÇÃO (PPGH) 2017.pdf: 2310890 bytes, checksum: 28b9255ba63697aae08e44a161550d62 (MD5) Previous issue date: 2017-06 / Capes / Este trabalho analisa as diferentes estratégias pedagógicas realizadas no Clube de Desbravadores, departamento da igreja Adventista do Sétimo Dia, voltado para o ensino e entretenimento de crianças e adolescentes. Considerando o Clube de Desbravadores enquanto uma apropriação do clube de escoteiros e de sua ideologia que, coadunava com o contexto de modernização e higienização social do século XX, problematizamos como tais ideais foram ressiginificados dando origem a esta instituição. Analisamos como os métodos de regramento do corpo, exercidos por esta entidade, são utilizados enquanto mecanismos para formar uma geração de fiéis fortes e saudáveis, diferenciando-os da sociedade secular que, em sua visão, se apresenta cada vez mais doente, fraca e decadente. Portanto, entendemos a criação do clube de desbravadores enquanto uma recepção feita pela igreja adventista dos escritos de Ellen White, que em sua narrativa escatológica associa a história do fim do mundo à necessidade de uma preparação, por parte do cristão, para resistir física e espiritualmente às perseguições dos últimos tempos. Assim, a figura do desbravador caracteriza-se enquanto uma representação do adventista por excelência, modelo que reúne os principais símbolos culturais adventistas, colaborando para a consolidação da identidade deste grupo religioso. / This work analyses the different pedagogical strategies conducted in the Pathfinders Club, a departament from the Seventh-day Adventist Church, focused on teaching and entertainment of children and teenagers. Considering the club of Pathfinders as an appropriation of the club of scouts and their ideology, which suits with the context of modernisation and social hygiene of the 20th century, we discuss as such ideals were remeant by giving rise to this institution. We analyze how the rules of the body, established by this entity, are used as mechanisms to form a generation of strong and healthy believers, differentiating them from the secular society that, in their vision, are increasingly sick, weak and decadent. Therefore, we understand the creation of the Pathfinder Club as a reception by the Adventist Church of Ellen White's writing, which in her eschatological narrative, associates the history of the end of the world to the necessity of a preparation, by the Christian, to resist physical and spiritually the persecutions of the recent times. As a result, the figure of the Pathfinder is characterized as an Adventist representation of excellence, a model that brings up the main Adventist cultural symbols, collaborating with the consolidation of the identity of this religious group.

Made available in DSpace on 2016-03-15T19:48:49Z (GMT). No. of bitstreams: 1 Mirtes Amaral Domingos Ribeiro.pdf: 908788 bytes, checksum: c924c1916c1b05769288ef57dc2b151b (MD5) Previous issue date: 2006-08-07 / 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.

The diploma thesis "The Fundamental Beliefsof the Seventh-day Adventist Church: Theological Debate about their Nature, Role, and Arrangement in the Last 25 Years" has two main aims. First of all the paper tries to examine the debate of Seventh-day Adventist theologians about the church's doctrine since 1995 up to the present day. The paper's other effort is to place the examined debate into a historical and hermenutical context of the Seventh-day Adventist Church. The introduction presents the aims of the paper, their justification, methodology, main research issues and content structure of the thesis. In the first part of the paper are shown the main landmarks of the Seventh-day Adventist doctrinal statements since 1848 up to the present day. Then the first part focuses on the elementary hermeneutical principles of Seventh-day Adventist in relation to the Scripture and the writings of Ellen G. White which is considered as a non-canonical prophet. The second part of the thesis deals in detail with question, how theologians from the Seventh-day Adventist Church understand the nature, role and arrangement of the Fundamental beliefs of their church. Namely - what the fundamental beliefs are, why should church hold them and how to arrange them. In connection with the first part of the paper a debate...

Pastors whose congregations are inadequate sources of meaningful fellowship and social support often experience the negative impact of one-way relationships, role overload, pedestal positioning, ministry stress, adrenaline exhaustion, isolation, burnout, and loneliness in their context. Grounded in Gary Kinnaman and Alfred Ell’s model of Pastors in Covenant Friendship, this thesis articulates the potential for free, online clergy peer groups to serve as hospitable spaces for African American, Seventh-day Adventist pastors to experience positive emotions, positive affirmation, safe places for vulnerability, peer support, friendship, and flourishing in mutually-supportive, positive relationships beyond their congregations.

Accounting and accountability researchers have shown new interest in the study of religious organizations by exploring how secular practices associated with accounting and accountability mesh with religious goals and activities. Despite burgeoning research into accountability relatively little is known about the nature of accountability in religious organizations. The present study seeks to address this need by exploring the accountability practices of a business entity owned and operated by an Australian religious minority. This study focuses on the accountability practices of the Sanitarium Health Food Company (SHF), a food manufacturing business owned and operated by the Seventh-day Adventist Church. SHF is a non-profit organization whose annual gross revenue is estimated at between A$300m to A$400m, making it one of Australia’s top earning charities. SHF provides no formal financial reporting to church members and only a handful of church elites know the financial details of this organization. As a charity SHF is not required to pay income tax; as a department of the Adventist Church it is subjected to minimal regulatory requirements and therefore justifies not disclosing its financial details to church members or the public. However, as a charity there is an expectation that the organization would detail how profits are used, the causes it supports and the extent of that support. This information has not been readily forthcoming from the organization. Church members view SHF as being an Adventist organization upholding and promoting denominational teachings, values and practices; to the public the organization presents itself as a charity promoting disinterested humanitarianism. This case study combines historical and field research methodology. It draws on archival and published material relating to the SHF and Adventist community and data from interviews with a range of stakeholders. The primary focus of the study is the period between 1970 and 2005, during which time SHF grew significantly and underwent major restructuring of its operations, management and orientation. The study reveals that while SHF presents minimal formal reporting, the organization has evolved a sophisticated socialising accountability, aimed at promoting the operation to church members as an Adventist institution and to the wider public as a mainstream charity. The study highlights that a feature of Adventist accountability relates to a unique interpretation of the notion of being accountable to God. Adventists believe in a literal investigative audit in heaven commencing in 1844. This teaching differentiates Adventists from other religious groups. The teaching provides the primary focus of Adventist accountability, motivates social action and regulates Adventist organizational behaviour. The study of SHF provides a vantage point from which to examine the role that religious beliefs play in promoting commercial activities. In the study of SHF, religious beliefs and secular business practices overlap, each reinforcing the other. The evidence presented in relation to SHF highlights a meshing of religious values and secular operations in ways that make it impossible to compartmentalise sacred and secular activities within the Adventist organization. / http://proxy.library.adelaide.edu.au/login?url= http://library.adelaide.edu.au/cgi-bin/Pwebrecon.cgi?BBID=1369252 / Thesis (Ph.D.) -- University of Adelaide, Business School, 2008