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).

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...

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

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.

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)