Submitted by Filipe dos Santos (fsantos@pucsp.br) on 2018-11-21T08:59:08Z No. of bitstreams: 1 Cleyton Ribeiro de Souza.pdf: 731901 bytes, checksum: 8aee4042ed719b73b5bada8ce07af1ba (MD5) / Made available in DSpace on 2018-11-21T08:59:08Z (GMT). No. of bitstreams: 1 Cleyton Ribeiro de Souza.pdf: 731901 bytes, checksum: 8aee4042ed719b73b5bada8ce07af1ba (MD5) Previous issue date: 2018-08-28 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior - CAPES / The present work presents a historical narrative of the Superbom factory.The need to research such an institution of the Seventh-day Adventist Church lies in rescues and have initial approximations of the history of this factory that was essential for the dissemination of the health message preached by the denomination. The objective this research was to present elements that show the health message of the denomination interacting with the development of the Superbom factory. As will be seen, the Adventist Review shows Superbom as being fundamental for the development of the movement in Brazil, so far, there are no researchers who have studied the subject. Here is the justification of the present work, to propose a first narrative of the factory, based on the organ of institutional disclosure, Adventist Review. If on one hand the factory had to seek modernization to meet the business demands, on the other, the institution had to suit market nuances. Thus, the adaptation of the products was a reality, although in content, the institution remained engaged with the health message of the denomination. As will be seen, the factory from its founding to the present day remained committed to the Second Advent message and White's instructions on health reform / O presente trabalho apresenta uma narrativa histórica da fábrica Superbom. A necessidade de pesquisar tal instituição da Igreja Adventista do Sétimo Dia está em resgatar e ter aproximações iniciais da história dessa fábrica que foi essencial para a difusão da mensagem de saúde pregada pela denominação. O objetivo desta pesquisa foi apresentar elementos que evidenciem a mensagem de saúde da denominação interagindo com o desenvolvimento da fábrica Superbom. Ainda que, como se verá, a Revista Adventista mostre a Superbom como sendo fundamental para o desenvolvimento do movimento no Brasil, até o momento, não existem pesquisadores que se debruçaram sobre o tema. Aí está a justificativa do presente trabalho, propor uma primeira narrativa da fábrica, baseada no órgão de divulgação institucional, Revista Adventista. Se por um lado a fábrica teve de buscar a modernização para atender as demandas comerciais, por outro, a instituição teve de se adequar as nuances do mercado. Assim, a adaptação dos produtos foi uma realidade, embora em conteúdo a instituição continuasse engajada com a mensagem de saúde da denominação. Como se verá, a fábrica, desde sua fundação até a contemporaneidade, permaneceu compromissada com a mensagem do segundo advento e as instruções de White acerca da reforma de saúde

This research sought to establish the hindrances/barriers to the effective implementation of the Adventist youth ministry curriculum in the congregations of the Trans-Orange Conference. The theological and Biblical foundations that underpin the church’s youth ministry and its curriculum ought to provide the church with a cutting edge in its youth ministry, and ought to assist tremendously in achieving the major twin goals of its youth ministry, i.e. salvation and service. Its detailed curriculum that is guided by the insights of developmental psychology is divided into four main age-specific levels: Adventurers, Pathfinder, Ambassadors and senior youth. Beyond the spiritual emphasis and soteriological intent, the participant youth should also benefit from leadership and community service development. The value of the curriculum, however, is only realised when it is implemented among the intended recipients; the youth of the church. Interviews with the youth ministry leaders from the various districts of the Trans-Orange Conference revealed a bleak picture of low levels of curriculum implementation. Expressed barriers to curriculum implementation and a low prevalence of progressive classes included: Low prevalence of qualified Master Guides and youth leaders; difficulties in accessing resources for use in curriculum implementation; unbalanced emphasis on physical activities at the expense of the rest of the curriculum content; lack of parental support; as well as priority issues emanating from church elders and leaders. It is very clear that the current praxis prevailing in the Trans-Orange Conference is not yielding the desired outcomes with regard to the delivery of the youth ministry curriculum. Given the status quo as manifested above, it becomes imperative that new ways of praxis be explored and be implemented to effect a situation turnaround. By revisiting the problem areas as expressed in the interviews, and seeking alternative approaches to youth ministry and curriculum implementation in the territory under investigation, a new model needs to be developed that must increase the prevalence of trained and qualified youth ministry personnel, that must increase the prevalence of progressive classes, and that increases levels of resource accessibility for congregational youth ministry curriculum providers and the youth in general. Furthermore, parents need to be trained and supported to enable them to be effective in assisting meeting the goals of the youth ministry as reflected in the curriculum, while all relevant leaders should also be assisted to reach a balance in the implementation of the curriculum and to assign appropriate priority to the programming and budgetary provisions for the youth ministry. / PhD (Pastoral Studies), North-West University, Potchefstroom Campus, 2014

This research sought to establish the hindrances/barriers to the effective implementation of the Adventist youth ministry curriculum in the congregations of the Trans-Orange Conference. The theological and Biblical foundations that underpin the church’s youth ministry and its curriculum ought to provide the church with a cutting edge in its youth ministry, and ought to assist tremendously in achieving the major twin goals of its youth ministry, i.e. salvation and service. Its detailed curriculum that is guided by the insights of developmental psychology is divided into four main age-specific levels: Adventurers, Pathfinder, Ambassadors and senior youth. Beyond the spiritual emphasis and soteriological intent, the participant youth should also benefit from leadership and community service development. The value of the curriculum, however, is only realised when it is implemented among the intended recipients; the youth of the church. Interviews with the youth ministry leaders from the various districts of the Trans-Orange Conference revealed a bleak picture of low levels of curriculum implementation. Expressed barriers to curriculum implementation and a low prevalence of progressive classes included: Low prevalence of qualified Master Guides and youth leaders; difficulties in accessing resources for use in curriculum implementation; unbalanced emphasis on physical activities at the expense of the rest of the curriculum content; lack of parental support; as well as priority issues emanating from church elders and leaders. It is very clear that the current praxis prevailing in the Trans-Orange Conference is not yielding the desired outcomes with regard to the delivery of the youth ministry curriculum. Given the status quo as manifested above, it becomes imperative that new ways of praxis be explored and be implemented to effect a situation turnaround. By revisiting the problem areas as expressed in the interviews, and seeking alternative approaches to youth ministry and curriculum implementation in the territory under investigation, a new model needs to be developed that must increase the prevalence of trained and qualified youth ministry personnel, that must increase the prevalence of progressive classes, and that increases levels of resource accessibility for congregational youth ministry curriculum providers and the youth in general. Furthermore, parents need to be trained and supported to enable them to be effective in assisting meeting the goals of the youth ministry as reflected in the curriculum, while all relevant leaders should also be assisted to reach a balance in the implementation of the curriculum and to assign appropriate priority to the programming and budgetary provisions for the youth ministry. / PhD (Pastoral Studies), North-West University, Potchefstroom Campus, 2014

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.

Made available in DSpace on 2016-04-27T18:47:05Z (GMT). No. of bitstreams: 1 Rode Tavares Moura.pdf: 619864 bytes, checksum: 881562a7b174b462d4161f8b02a74562 (MD5) Previous issue date: 2010-10-25 / The general objective of this study was to investigate how the Seventh-day Adventist Church considers the elderly individuals in their personal and social routine. It was carried out in the city of São Paulo, in two Adventist Churches (Liberdade and Brooklin). Based on the qualitative approach and using the interview as the investigation strategy, a script composed of 11 open questions was developed and administered to 10 elderly people, 6 women and 4 men, with diverse levels of schooling, aged between 60 and 90 years, who were members of the Churches and who freely and spontaneously accepted to participate in this study. The interviews were recorded and literally transcribed; the questions and content of the answers were preserved. Then, there was a vertical reading of the answers in order to highlight categories of analysis. The grouping of some answers and their analysis, which was based on theoretical frameworks deriving from Gerontology and from the Sciences of Religion, showed that the majority of subjects adhered to the Church after they had been invited by other members or by relatives, and that they spend their time with religious practices within the Church to which they belong. Being together, feeling safe, making friends, exchanging experiences, praying and sharing each other s problems, receiving psychological support, health instructions and spiritual guidance, and caring for other people were the main contributions reported by our interviewees in relation to their participation in third age programs offered by the Churches. The majority recognize that the Church prepares them for old age, but at the same time, they believe it could be more emphatic. Some of them think that, as it is a young Church, it has focused on youths, leaving aside a large part of its members, who are elderly. The elderly who live their lives according to the principles of the Adventist religion showed that they have a healthy lifestyle, and the benefits of this attitude, promoted by the religion to which they have adhered, are the conviction that they do not live alone, the fact that they can count on the support of others and on God s infinite power, strengthening of self-esteem, sense of usefulness, and meaning of life. We understand that this study can amplify the view on aging in Churches, so that they gradually include the elderly person in their activities, helping them plan their longevity / Conhecer como a Igreja Adventista do Sétimo Dia contempla a pessoa idosa, no seu cotidiano pessoal e social, foi o objetivo geral deste estudo, realizado na metrópole de São Paulo, em duas igrejas adventistas (Liberdade e Brooklin). A partir da abordagem qualitativa e da entrevista como estratégia de investigação, elaborou-se um roteiro composto de 11 perguntas abertas, aplicado a 10 pessoas idosas, 6 mulheres e 4 homens, de diversos graus de escolaridade, com idade de 60 a 90 anos, membros das igrejas, e que aceitaram de livre e espontânea vontade participar deste estudo. As entrevistas foram gravadas e transcritas, literalmente, preservando as perguntas e conteúdo das respostas. A seguir houve uma leitura vertical das mesmas, ressaltando categorias de análise. O agrupamento de algumas respostas e sua análise feita a partir de referenciais teóricos da Gerontologia e das Ciências da Religião permitiram saber que a maioria dos sujeitos aderiu à igreja a partir de convites de terceiros, e outros pela família, e ocupam seu tempo com práticas religiosas na própria igreja da qual fazem parte. Estar junto, sentir-se seguro, fazer amizades, trocar experiências, orar e levar a carga uns dos outros, ter apoio psicológico, receber orientações de saúde e espirituais, e preocupar-se com o próximo, foram as principais contribuições relatadas pelos nossos entrevistados em relação à sua participação em programas de Terceira Idade oferecidos pelas igrejas. A maioria reconhece que a igreja os prepara para a velhice, mas que poderia ser mais enfática. Alguns reconhecem que por ser uma igreja jovem, ela tem focado a juventude, deixando de lado a grande parcela de seus membros que são idosos. As pessoas idosas que pautam a vida pelos ensinamentos da religião adventista mostraram ter um estilo de vida saudável, e os benefícios desta atitude, promovida pela religião a que aderiram, consistem na certeza de não viver sozinhos, de contar com o apoio do outro e poder infinito de Deus, reforço da autoestima, senso de utilidade e sentido de vida. Entendemos que este trabalho pode ampliar a visão do envelhecimento nas igrejas, para que estas contemplem cada vez mais a pessoa idosa, e assim a ajudem a planejar sua longevidade

Made available in DSpace on 2016-04-25T19:20:24Z (GMT). No. of bitstreams: 1 Francisco Luiz Gomes de Carvalho.pdf: 2430582 bytes, checksum: de9711288acc82ed251407a79ee2949b (MD5) Previous issue date: 2012-10-23 / Conselho Nacional de Desenvolvimento Científico e Tecnológico / This dissertation is buoyed by a bibliographic search-documentary about the presence of Religious Education in Higher Education of Adventist education. Therefore, it was important to outline the genesis of the Seventh-day Adventist Church in its relationship with the Millerite Movement indicating the relevance of the work of Ellen G. White church in the development and institutionalization. Compounding the specter of Adventist denomination, we stopped in the origin and development of the Adventist educational system, showing that even when transplanted to Brazil maintained relations intertwined with education Protestant installed here, as well as the socio-historical invigorating season. As sketched in outline pedagogy Adventist provide the foundations on which rest the educational concepts of this confession, as well as guidelines that regulate and normalize relations pedagogical undertaken within the Adventist educational institutions. Only after we walk this path elements needed to safely approach the object of our study, the subjects offered in Higher Education confessional this confessional education system. Our theoretical framework has contributed to the sedimentary multidisciplinary perspective that shapes our research. The results show that education in this school system is mapped out for evangelistic purposes, so the ER as is taught at the university level is effective as an instrument of catechesis / doctrination, which in turn shows a markedly denominational previous guidance in curriculum construction. So, the pedagogical relations undertaken in the ER teaching this grade level are asymmetric and earn more defined contours in the homogenization of differences and developments in the hierarchy of knowledge / Esta dissertação é balizada por uma pesquisa bibliográfico-documental acerca da presença do Ensino Religioso no Ensino Superior da educação adventista. Para tanto, foi relevante esboçar a gênese da Igreja Adventista do Sétimo Dia em sua relação com o Movimento Milerita apontando a relevância da atuação de Ellen G. White no desenvolvimento e institucionalização denominacional. Compondo o espectro da Denominação, detivemo-nos na origem e desenvolvimento do sistema educacional adventista, evidenciando que o mesmo ao transplantar-se para o Brasil manteve relações imbricadas com a educação protestante aqui instalada, como também com as condições sócio-históricas vigorantes na época. Ao esboçarmos em linhas gerais a pedagogia adventista oferecemos os fundamentos sobre os quais repousam as concepções educacionais desta confissão, bem como as diretrizes que regulam e normatizam as relações pedagógicas empreendidas no interior das instituições educacionais adventistas. Somente após percorrer este trajeto tivemos os elementos necessários para aproximarmos com segurança do nosso objeto de estudo, as disciplinas confessionais ofertadas no Ensino Superior deste sistema de ensino confessional. A nossa fundamentação teórica contribuiu para sedimentar a perspectiva multidisciplinar que configura nossa pesquisa. Os resultados atestam que a educação neste sistema de ensino é balizada por propósitos evangelizadores, de forma que o ER conforme é ministrado no nível universitário se efetiva como instrumento de catequese/doutrinação, o que por sua vez evidencia uma orientação prévia marcadamente denominacional na construção curricular. Assim que, as relações pedagógicas empreendidas no magistério do ER neste nível escolar são assimétricas e ganham contornos mais definidos na homogeneização das diferenças e nos desdobramentos da hierarquização dos conhecimentos

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.