The West Indies College is an institution of higher education in Jamaica which was established by the Seventh-Day Adventist Church in 1909. It has had three names: 1909-1923, West Indian Training School; 1924-1958, West Indian Training College, and 1959-present, West Indies College. The school has been served by over 20 presidents. The needs of the Seventh-Day Adventist Church, the Mandeville community, Jamaica, and the West Indies region continue to play an important role in the addition and elimination of academic programs at the college. Present programs have attracted students from Africa, North and South America, the West Indies, and Europe. The college has industries that are used as facilities to provide the work-study program for students to fulfill the college's operational philosophy of educating the entire person. The industries assist students in the development of manual skills and in the payment of tuition. The West Indies College is funded by grants of the Seventh-Day Adventist Church, tuition fees, profits from industries, and individual contributions. The school also receives a financial advantage in the form of tax exemption from the Jamaican government. An organized Department of Alumni Affairs assists the college in moral, professional, and material support. Due to the generosity of individual alumni, scholarships have been established to help needy students.

Thesis (M.R.E.)--Conservative Baptist Theological Seminary, 1965. / Includes bibliographical references (leaves [75]-76).

Thesis (M.R.E.)--Conservative Baptist Theological Seminary, 1965. / This is an electronic reproduction of TREN, #090-0034. Includes bibliographical references (leaves [75]-76).

Made available in DSpace on 2016-08-03T12:19:12Z (GMT). No. of bitstreams: 1 RAFAEL MALISANI MARTINS.pdf: 534774 bytes, checksum: fa4f81d57188cfac9cc2c2eeee9a0cb0 (MD5) Previous issue date: 2012-03-23 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior / This present study aims to examine the generational gap and identity formation of young Adventists, in order to verify if the generational gap is a demonstration that young people are breaking with the church or, reconstructing identity. The generational gap can be seen in various spheres of society and even within the Adventist Church. However, the generational gap is not caused by rebellion, but for different ways to react and cope with the characteristics of contemporary society. Thus, older people do not agree with the new proposals of young people and also not even the youngest wish to continue living with the old stuff. The Adventist Church has experienced the generational gap in two main aspects: The first is evident in the communication, the second in the worldview of the world. The language has changed in the time to communicate, in the present context, the image took the words function. Therefore, communication may not reach your goal, especially the younger ones, when expressed only through words. The other aspect that has caused the conflict is the world concept to the youngest. For them, the world is not synonymous with sin as some older people understand. Because of this difference, certain issues are not acceptable within the church, because they are linked to the world and the world is understood as sin. However, my conclusion is that though the young do not understand the world itself as a sin, they understand that there are aspects of the world that are wrong. These aspects are not acceptable to them and therefore they do not wish to break with the church. But they are looking for significant changes that fit with their worldview. It s possible to show this same line of reasoning in some church leaders, but the reports of young people express that did not reach the local practice. Once I conceive the Hervieu-Leger s thought that identity is not passed intact from father to son, but built individually, I understand that young people are forming their own identity. For this identity to be solidly formed on the Adventists principles and opened to the necessary changes in society, it does, in my perception, need to re-read Ellen White based on the thought of Walter Mignolo, presented and explained by Adolfo S. Suarez. / Este presente trabalho, tem por objetivo analisar o conflito geracional e a formação da identidade dos jovens adventistas, com o objetivo de verificar se o conflito geracional é uma demonstração que os jovens estão rompendo com a igreja ou, reconstruindo a identidade. O conflito geracional pode ser notado em diversas esferas da sociedade e inclusive dentro da Igreja Adventista. Todavia, o conflito geracional não é causado por rebeldia, mas sim, por diferentes maneiras de reagir e conviver com as características contemporâneas da sociedade. Sendo assim, os mais velhos não concordam com as novas propostas dos jovens e tão pouco, os mais novos desejam continuar convivendo com as coisas antigas. A Igreja Adventista tem vivido o conflito geracional em dois aspectos principais: o primeiro se evidencia na comunicação; o segundo na cosmovisão. A linguagem sofreu alterações na hora de se comunicar; no contexto atual, a imagem tomou a função das palavras. Por essa razão, uma comunicação pode não alcançar seu objetivo, principalmente aos mais novos, quando expressa somente através de palavras. O outro aspecto que tem causado conflito é a compreensão de mundo que os mais novos possuem. Para eles, o mundo não é sinônimo de pecado como algumas pessoas mais velhas entendem. Por conta desta diferença, certas questões não são aceitáveis dentro da igreja, por serem vinculadas ao mundo e o mundo ser entendido como pecado. Porém, a constatação que faço é que, embora o jovem não entenda o mundo em si como pecado, ele compreende que existem aspectos do mundo que sejam errados. Esses aspectos não são aceitáveis para eles e por isso, eles não desejam romper com a igreja. Mas estão em busca de mudanças significativas que se encaixam com sua visão de mundo. É possível evidenciar essa mesma linha de raciocínio em alguns líderes da igreja, mas os relatos dos jovens expressam que isso não alcançou a prática local. Uma vez que, concebo o pensamento de Hervieu-Leger de que a identidade não é transmitida intacta de pai para filho, mas construída individualmente. Entendo que os jovens estão formando sua própria identidade. Para que essa identidade seja formada de maneira sólida nos princípios adventistas, e aberta as mudanças necessárias da sociedade, se faz necessário, sob minha percepção, uma releitura de Ellen White baseada no pensamento liminar de Walter Mignolo, apresentado e explanado por Adolfo S. Suárez.

This work reflects on how the Seventh-day Adventist Church meets the challenges of postmodernism, despite itself having its roots deep in the modern era. The first part deals with the origin of the Seventh-day Adventist Church and the development of its dogma. It primarily focuses on the Thomas Reid?s philosophy of common sense and describes the Adventist statements of dogma that are typical of this church and were influenced by the philosophy of common sense. The second part analyses how this church deals with the challenges of the postmodern era. It describes the current categorisation of Adventist theology on the basis of the differing macro-hermeneutic of the individual streams that depend on how they view the relationship between God and time. It also indicates the practical impacts that these various approaches to church praxis lead to. The aim of this work is to be as objective as possible in describing the current situation and show the potential risks and solutions that the church and its members face. In the author?s opinion, an adequate response to the problems of Adventism in the postmodern era can be found in shifting the emphasis to a general Christian perspective and in redefining specifically Adventist teachings.

Character education has been viewed by many educators as having significant historical, academic, and social value. Many stakeholders in education argue for character development as a curricular experience. While understanding the degree to which character education is of worth to stakeholders of institutions is important, understanding students, teachers, and administrators perspectives from their lived experiences is likewise significant. The purpose of this phenomenological study was to gain a deeper understanding of character education within a Biblical framework environment by examining the lived experiences of students, administrators, and teachers of a Seventh-day Adventist School. Phenomenology describes individuals’ daily experiences of phenomena, the manner in which these experiences are structured, and focuses analysis on the perspectives of the persons having the experience (Moustakas, 1994). ). This inquiry was undertaken to answer the question: What are the perceptions of students, teachers, and an administrator toward character education in a Seventh-day Adventist school setting? Ten participants (seven students and three adults) formed the homogeneous purposive sample, and the major data collection tool was semi-structured interviews (Patton, 1990; Seidman, 2006). Three 90-minute open-ended interviews were conducted with each of the participants. Data analysis included a three-phase process of description, reduction and interpretation. The findings from this study revealed that participants perceived that their involvement in the school’s character education program decreased the tendency to violence, improved their conduct and ethical sensibility, enhanced their ability to engage in decision-making concerning social relationships and their impact on others, brought to their attention the emerging global awareness of moral deficiency, and fostered incremental progress from practice and recognition of vices to their acquisition of virtues. The findings, therefore, provide a model for teaching character education from a Seventh-day Adventist perspective. The model is also relevant for non-Seventh day Adventists who aspire to teach character education as a means to improving social and moral conditions in schools.

The Seventh-day Adventist Church in Nigeria is very particular in its missionary focus; it strives towards preparing people for the Second Advent of Christ through preaching its unique set of doctrines. The denomination as an organization and its people believe that this task must be done with a sense of urgency. To this end, apart from having a network of congregations and places of worship, it has set up schools (from primary to tertiary levels), medical care facilities and a relief agency, and it gets involved in various forms of community services. The Seventh-day Adventist Church is a world-wide Christian organization whose missionary orientation necessitated its establishment in Nigeria. Nigeria, as a country, is a British colonial arrangement established through Lord Frederick Lugard’s amalgamation of different regions in 1914. The country has continued ever since to struggle with the issue of identity, political leadership and development. Although its people struggled and got independence on October 1, 1960, the different ethnic groups’ perception of the political leadership and resource control ever since is that of injustice and marginalization. This perception has led to many coup d’états and even a civil war. Bad leadership, corruption, maladministration, election rigging and other forms of immoral behaviours have continued to hamper the movement towards prosperity and peace. In what appears to be a cycle of underdevelopment and political injustice has led to chronic bad governance, which has precipitated ethnic and religious violence. Such a series of events have consequentially neutralized all opportunities necessary for growth and development. Corruption and other unethical practices are the bane of development and prosperity. This is the milieu in which the Seventh-day Adventist Church in Nigeria carries out its missionary activities. Incidentally, the denomination’s first missionary, Elder David C. Babcock, arrived in Nigeria the same year as the country’s amalgamation (1914). The Seventh-day Adventist Church has therefore continued to grow within the context of Nigeria’s socio-economic and political turmoil. The issue of development and national prosperity has always been central to successive administrations in Nigeria. To this end, various developmental policies were put in place. This thesis examines these policies and reflects on the levels of their successes and failures. Most of the time, the nagging issues of corruption and lack of discipline are seen to have constituted major obstacles toward achieving their set objectives. This study therefore proposes a different outlook and approach to the issue of national development. Its thesis is that the traditional micro-economic approach, which measures national development only by indices such as the Gross Domestic Product (GDP), per capita income and other physical indicators, would always leave the developmental aspirations frustrated, if not unmet. This study therefore proceeds to propose the transformational development approach, which underscores the critical roles that faith-based organizations (FBOs) need to play to support sustainable development. This thesis challenges the Seventh-day Adventist Church in Nigeria to see itself as a critical agency for transformational development of the country. This should be a major part of its missionary activities. This study examined literatures that have demonstrated how theological discourse can be redirected toward broader social concerns, such as transforming a community. Furthermore, an empirical exploration of the Seventh-day Adventist community that formed part of the study showed that its members are focused and consistent in their understanding of the denomination’s task of preparing the world for the Second Advent. But these SDA members also want the denomination to be more socially engaged. They want their church to make more comments on issues of development and governance. This thesis concludes that the Seventh-day Adventist Church could use its influence to promote good governance, advocacy and social justice. It urges the denomination to expand the applications of its unique doctrines to include pragmatic transformational development concerns. Accordingly it is argued that the Seventh-day Adventist Church could collaborate with other denominations and religions, solely for the purpose of transformational development and without compromising its own beliefs. Hence, it is postulated that this church would still be loyal and true to its mission by recognizing that making a structural difference in the lives of Nigerians is an authentic and integral part of the restoration of the image of God (imago Dei) in people. / Christian Spirituality, Church History and Missiology / D. Th. (Missiology with specialization in Urban Ministry)

The purpose of this study was to survey and evaluate the music programs in Seventh-day Adventist academies in the United States during the 19 75-76 school year. Data were collected by means of a survey form sent to all principals and music teachers in the eighty schools and a music achievement test administered to graduating seniors in twenty-eight randomly selected academies. Although most departments judged the music facilities to be adequate, library materials such as scores, filmstrips, and in-service resources were needed in the majority of schools. One-half of the music programs did not have listening facilities available for classroom use. Comparing achievement test results for graduating seniors in Adventist schools with those of the standardization sample revealed no significant differences. The null hypothesis was rejected, however, when comparing size of school, location of school, type of school (boarding or day), sex of the student, and amount of piano and instrumental experience.

The work is concerning forms of persecution to members of Seventh-Day Adventist Church in communist Czechoslovakia. Theoretical part describes possible forms of persecution from communist party to this Church and its members. Research part contains testimonies of interviews with addressed respondents with the author, including their experiences of such a persecution in that time. Most respondents were imprisoned during their military service, part of them lost the decree for chaplain work at certain region. Two respondents also experienced persecution in special military units.

Made available in DSpace on 2017-07-21T14:42:26Z (GMT). No. of bitstreams: 1 Kevin Willian Kossar Furtado.pdf: 8131726 bytes, checksum: 62873b05b5803a70ebcb90944271c234 (MD5) Previous issue date: 2014-12-19 / A pesquisa compreende as representações sociais do adventismo para integrantes jovens da Igreja Adventista do Sétimo Dia (IASD) por meio das contraposições e anuências de crenças e práticas dos fiéis no que tange ao pensamento escatológico-sabático-dietético oficial da denominação. A investigação apresenta que práticas e valores são observados e alterados,adaptados, acrescentados ou suprimidos pelos fiéis em relação ao conjunto de crenças que historiciza o adventismo, e apreende as razões e demandas desse processo. O estudo situa-se na abordagem da teoria das Representações Sociais do psicólogo social Serge Moscovici. A pesquisa se concretiza com membros participantes da Classe de Jovens da Escola Sabatina da Igreja Adventista localizada em Uvaranas, Ponta Grossa, Paraná. O trabalho problematiza a história adventista, da Reforma Radical até o movimento milerita, e apresenta as tensões e reconfigurações do adventismo desde sua organização formal em 1863 até o momento. A pesquisa tem por objetivos apreender as representações sociais do adventismo para os jovens adventistas de Uvaranas; demonstrar como eles ancoram e objetivam as crenças aprendidas na Igreja; verificar a influência dos ensinamentos da denominação sobre as práticas e valores dos membros; levantar a produção científica sobre a IASD no âmbito da pós-graduação stricto sensu no Brasil; explicitar as características peculiares da Igreja Adventista; e identificar as práticas inerentes ao adventismo em sua expressão particular na comunidade investigada. Se executaram entrevistas semiestruturadas, mediante três categorias empíricas – escatologia, sábado e dieta alimentar –, gravadas em áudio, com dez indivíduos da IASD. Os dados obtidos nas entrevistas foram reunidos em unidades de registro e agrupados em um significado comum de primeira ordem; após, em torno de categorias de análise explicativas relacionadas com a problemática do estudo, organizaram-se as informações transmitidas para indicar as representações do adventismo para membros jovens da IASD. Usou-se, de maneira adaptada, a abordagem do núcleo central para verificar a centralidade das representações, em que foram indicados os elementos identificados como os mais expressivos, aqueles que, se retirados, fariam com que as representações perdessem significado. As razões de ser adventista dos indivíduos investigados estão centralizadas na apropriação bíblica realizada pela denominação. A centralidade da representação sobre a IASD está na imagem da mesma como mensageira divina. As profecias bíblicas do tempo do fim se expressam no núcleo representacional de indicadores do fim do mundo; a importância dos anúncios proféticos para o fim do mundo, em sua representação central, indica, ao mesmo tempo, uma explicação de certos acontecimentos atuais e a prova de veracidade da Bíblia; para os escritos de Ellen G.White a respeito do tempo do fim e do sábado, o núcleo central encontra-se na função das obras da autora como suplemento bíblico. O núcleo da representação sobre o sábado o qualifica como benefício espiritual; as motivações para a observância do dia sétimo focam-se na ordenança bíblica. Para a dieta alimentar, uma vida saudável constitui o cerne da representação; e, para as obras de Ellen G. White que abordam a reforma dietética, o âmago da representação localiza-se na dimensão de um manual alimentar. / The research comprises the social representations of adventism for young members of the Seventh-day Adventist Church (SDAC) through contrapositions and consents of beliefs and practices of the faithful regarding the denomination's official eschatological-sabbatic-dietetic thought. The research shows that practices and values are observed and modified, adapted, added or deleted by the faithful in relation to the set of beliefs that historicizes the adventism,and seizes the reasons and demands of this process. The study is based in the social psychologist Serge Moscovici's approach of the Social Representations theory. The research materializes with participating members of the Youth Class Sabbath School Adventist Church located in Uvaranas, Ponta Grossa, Paraná. The paper problematizes the adventist history, from the Radical Reformation to the millerite movement, and presents tensions and reconfigurations of adventism since its formal organization in 1863 until now. The research has as objectives to grasp the social representations of adventism for young adventists of Uvaranas; demonstrate how they anchor and objectify beliefs learned in the Church; verify the influence of the teachings of the denomination on the practices and values of members; to raise the scientific literature on the SDAC in the scope of post-graduate studies stricto sensu in Brazil; to explicit the peculiar characteristics of the Adventist Church; and identify practices inherent to adventism in its particular expression in the community investigated. It was performed semi-structured interviews, by three empirical categories – eschatology, Saturday and diet –, recorded on áudio, with ten individuals of SDAC. The data obtained from the interviews were gathered in record units and grouped in a common meaning of the first order; than, around categories of explanatory analysis related to the problematic of the study, organized the information transmitted to indicate the representations of adventism for young members of the SDAC. It was used, in a adapted way, the central core’s approach to verify the centrality of representations, in which were indicated the elements identified as the most expressives, those which, if removed, would make representations to lose meaning. The reasons of being adventist of the investigated individuals are centralized in biblical appropriation realized by the denomination. The centrality of representation on the SDAC is in the image of the same as divine messenger. The biblical prophecies of the end time are expressed in representational core of the indicators of the end of the world; the importante of the prophetic announcements for the end of the world, in their central representation, indicates, at the same time, an explanation of certain current events and the proof of the veracity of the Bible; to the writings of Ellen G. White about the end time and the Sabbath, the central core is in the role of the author’s work as biblical supplement. The core of the Sabbath’s representation qualifies it as a spiritual benefit; the motivations for the observance of the seventh day are focused on biblical ordinance. For diet, a healthy lifestyle is the representation’s heart; and, to Ellen G. White’s works that address the dietetic reform, the core of the representation located in the dimension of a manual feed.