From Introduction: The most natural divisions of time for this historical survey of the growth and development of the Seventh-day Adventist Church in Southern Africa fall into three periods: (1) from 1920, when the African Division of Seventh-day Adventists was organized, to 1931, when it was reorganized under the name Southern African Division; (2) from 1931 to 1945, covering the period years of the Great Depression and Second world War; (3) from 1946 to 1960, the post-war. Attention is given in Chapter I to a certain phase of church development because the church had emerged at the highest level of Adventist organization, i.e. a Division. Although the first group of Adventists adopted the simplest form of organization in 1892 known as the South African Conference, the church was small and little known. The church at Division level therefore embarked on a programme of orientation and adaptation to gain recognition and make itself known everywhere. Closely allied to this was organization. Chapter II defines the organization of the church and explains how it was financed. The history of its organization and reorganization is also traced. Chapters III and IV deal with an era of expansion during the twenties in the establishment of missions, medical missions and training institutions, while new mission fields were entered and old mission fields were further developed. Chapters V and VI continue to trace the development of missions, mission fields, medical missions, and training institutions together with important changes in the medical and educational work. Further reorganization and new developments in the European church and African church are also outlined. The great emphasis on expansion and the development of institutions finally reached a point whereby "institutionalism" overtook "evangelism". Chapter VII discusses this problem and what was done to try and arrest it. Thus the history of the church is brought to an interesting turning point and climax in Part Two. Chapter VIII breaks from the common run of growth and development in missions, medical missions and institutions and traces the development of the principles and practice of the Adventist Church. The Southern African Division set itself the objective of full maturity in the establishment of a self-supporting, self-governing and self- propagating church in Africa. The history of these principles are covered together with the principles governing the reception of government grants-in-aid. Chapter IX deals with the analysis and development of the three-fold ministry of teaching, preaching and healing. These chapters in Part Three do not constitute a conclusion but simply give further insights in the growth and development of the church .

This study seeks to investigate the causes and implications of apostasy in the West Zimbabwe Conference of the Seventh-day Adventist Church from 1998 to 2008. The research was undertaken due to the realisation that apostasy has reached a point of concern to both members and local church leadership. The researcher also noted with concern that not much if any has been done on the causes and implications of apostasy since the introduction of the Church in Zimbabwe over one hundred years ago and the organisation of the West Zimbabwe Conference about forty years ago. The research was motivated by these concerns coupled with the increasing number of apostasy which continuously reflect negatively on the church and may subsequently limit the church’s ability to evangelize the communities. The aim of the study therefore is to investigate the causes and implications of apostasy and make recommendations that will assist both church members and the church leadership in formulating policies and programs geared towards minimizing apostasy in the church. The study combines both the quantitative and the qualitative research designs. The population for the study consisted of the one hundred and seventy one (171) churches with a total church membership of one hundred and fifty three thousand, seven hundred and two (153,702). A sample percentage of ten was adopted for the selection of churches while the proportional stratified sampling technique was used. The instruments used for the study were both face and content validated and a pilot study carried out to determine the reliability of the questionnaire. The data collected from the study was analysed using descriptive statistics and a descriptive interpretive method. Findings from the study confirm that there is apostasy within the WZC of the Seventhday Adventist Church. Accordingly, the data analysis revealed that the causes of apostasy in order of magnitude are external, internal and doctrinal respectively. The study also revealed that youths, females and urban church members are highly susceptible to apostasy than their adult, male and rural counterparts respectively. Apostasy had a considerable effect on church membership as well as the receiving of tithes and offerings. Recommendations were made based on the findings of the research. / Christian Spirituality, Church History & Missiology / D. Th. (Church History)

Thesis (D. Min.)--Trinity International University, Deerfield, Ill., 1998. / Abstract. Includes bibliographical references (leaves 149-156).

Thesis (D. Min.)--Trinity International University, Deerfield, Ill., 1998. / Abstract. Includes bibliographical references (leaves 149-156).

This study seeks to investigate the causes and implications of apostasy in the West Zimbabwe Conference of the Seventh-day Adventist Church from 1998 to 2008. The research was undertaken due to the realisation that apostasy has reached a point of concern to both members and local church leadership. The researcher also noted with concern that not much if any has been done on the causes and implications of apostasy since the introduction of the Church in Zimbabwe over one hundred years ago and the organisation of the West Zimbabwe Conference about forty years ago. The research was motivated by these concerns coupled with the increasing number of apostasy which continuously reflect negatively on the church and may subsequently limit the church’s ability to evangelize the communities. The aim of the study therefore is to investigate the causes and implications of apostasy and make recommendations that will assist both church members and the church leadership in formulating policies and programs geared towards minimizing apostasy in the church. The study combines both the quantitative and the qualitative research designs. The population for the study consisted of the one hundred and seventy one (171) churches with a total church membership of one hundred and fifty three thousand, seven hundred and two (153,702). A sample percentage of ten was adopted for the selection of churches while the proportional stratified sampling technique was used. The instruments used for the study were both face and content validated and a pilot study carried out to determine the reliability of the questionnaire. The data collected from the study was analysed using descriptive statistics and a descriptive interpretive method. Findings from the study confirm that there is apostasy within the WZC of the Seventhday Adventist Church. Accordingly, the data analysis revealed that the causes of apostasy in order of magnitude are external, internal and doctrinal respectively. The study also revealed that youths, females and urban church members are highly susceptible to apostasy than their adult, male and rural counterparts respectively. Apostasy had a considerable effect on church membership as well as the receiving of tithes and offerings. Recommendations were made based on the findings of the research. / Christian Spirituality, Church History and Missiology / D. Th. (Church History)

The tension between the all-sufficient atonement of the cross and a socalled "final" atonement during the pre-Advent judgment, prophecied in Daniel and Revelation., are resolved when the nature of these two moments of atonement are seen in their biblical settings. The death of Messiah is clearly portrayed as the primary fulfilment of the Day of Atonement typology in not only the gospels and in Hebrews, but also in Daniel and Revelation. However, this once-for-all atonement is an infinite act of God that eclipses all time and space. As such it asserts itself dynamically in all the spheres of human experience and history. The pre-Advent judgment is therefore not another, complementary act of atonement, but the cosmic ·manifestation of the atonement of the cross that finally demonstrates and irrevocably confirms the Lordship of Christ over all who retained the faith by which they were justified. / Philosophy, Practical & Systematic Theology / M. Th. (Systematic Theology)

No description available.

Introdução Hábitos e estilos de vida inadequados podem contribuir para a hipertensão arterial. Para os Adventistas, a religião preconiza hábitos de vida saudáveis. O objetivo principal desse estudo foi avaliar a prevalência da hipertensão nos Adventistas, comparando a cidade de São Paulo com o interior paulista. Casuística e Métodos Foram estudados 264 Adventistas com avaliação de dados biopsicosocioeconômicos, religiosidade e antropométricos. A pressão foi medida com aparelho automático validado. A religiosidade foi avaliada pelo questionário DUKE DUREL; apoio social pela Escala de Apoio Social e a presença de transtornos mentais comuns pelo Self-Report Questionnaire. Foi adotado nível de significância de p<0,05. Resultados A maioria dos participantes era do sexo feminino, com sobrepeso/obesidade, elevado apoio social e religiosidade, ausência de transtornos mentais comuns e idade 41,17±15,27 anos. Não houve referência de tabagismo e etilismo. Os Adventistas da capital foram diferentes (p<0,05) aos do interior, respectivamente, quanto a: escolaridade superior (62% vs 36,6%); ocupação, ter vínculo empregatício (44%) vs autônomos (40,9%); renda familiar (8,39±6,20 vs 4,59±4,75 salários mínimos) e individual (4,54±5,34 vs 6,35±48 salários mínimos); casal responsável pela renda familiar (35% vs 39,6%); ser vegetariano (11% vs 3%); pressão arterial (115,38±16,52/68,74±8,94 vs 123,66±19,62/74,88±11,85 mmHg); etnia branca (65% vs 81,1%); casados (53% vs 68,9%); menor apoio social no domínio material (15,7±5,41 vs 16,9±4,32) e lembrar da última vez que mediu a pressão (65% vs 48,8%). A prevalência total de hipertensão foi 22,7%, sendo maior no interior do que na capital (27,4% vs 15%) e os hipertensos da capital estavam mais controlados (53,3% vs 35,6%). A análise multivariada indicou associação da presença de hipertensão arterial (OR Odds ratio) com: a) ser vegetariano (OR 0,051), b) escolaridade lê/escreve (OR 3,938) e 1º grau (OR 5,317) vs ensino superior, c) lembrar da última vez que mediu a pressão (OR 2,725), d) ser aposentado (OR 8,846) vs ter vínculo empregatício, e) casal responsável pela renda familiar (OR 0,422) vs participante único responsável. Os hipertensos da capital foram diferentes (p<0,05) em relação ao interior, respectivamente, quanto a: renda individual (8,90±9,76 vs 1,85±2,06 salários mínimos) e familiar (9,60±9,93 vs 3,37±2,27 salários mínimos); participante responsável pela renda familiar (60% vs 33,3%); faltar à consulta médica por esquecimento (100% vs 20%); pressão diastólica (79,26±10,73 vs 86,07±10,66 mmHg); ocupação (46,6% com vínculo empregatício vs 33,3% do lar); saber que tratar pressão alta evita problemas renais (60% vs 55,6%), derrame (80% vs 97,8%) e impotência sexual (26,7% vs 55,6%); referir diabetes (33,3% vs 11,1%) e colesterol elevado (46,7% vs 48,9%) e saber que tratamento da pressão alta inclui parar de fumar (69,2% vs 93,9%) e reduzir o sal da alimentação (84,6% vs 100%). O controle da pressão se associou com: idade (OR 1,063) e ser totalmente verdade a afirmativa as minhas crenças religiosas estão por trás de toda a minha maneira de viver (OR 5,763) quando comparado aos que afirmaram em geral é verdade. Conclusão: A prevalência de hipertensão nos Adventistas foi abaixo que a média dos estudos nacionais, sendo menor na capital do que no interior paulista, possivelmente em decorrência de melhor condição socioeconômica e hábitos de vida saudáveis. / Introduction Inadequate habits and lifestyles can contribute to arterial hypertension. For Adventists, religion recommends healthy life habits. The main goal of this study was to assess the prevalence of hypertension in Adventists, comparing São Paulo City with the state interior. Sample and Methods 264 Adventists were studied, considering bio-psychosocioeconomic, religious and anthropometric data. Pressure was measured using a validated automatic device. Religiousness was assessed using the DUKE DUREL questionnaire; social support through the Social Support Scale and the presence of common mental disorders through the Self-Report Questionnaire. Significance was set at p<0.05. Results Most participants were women, suffering from overweight/obesity, with high social support and religiosity levels, absence of common mental disorders and age 41.17±15.27 years. No reference was made to smoking and drinking habits. Adventists from the capital differed (p<0.05) from the interior, respectively, regarding: higher education (62% vs 36,6%); occupation, employment contract (44%) vs autonomous (40,9%); family income (8.39±6.20 vs 4.59±4.75 minimum wages) and individual (4.54±5.34 vs 6.35±48 minimum wages); couple responsible for family income (35% vs 39.6%); being a vegetarian (11% vs 3%); arterial pressure (115.38±16.52/68.74±8.94 vs 123.66±19.62/74.88±11.85 mmHg); white ethnic origin (65% vs 81.1%); married (53% vs 68.9%); less material social support (15.7±5.41 vs 16.9±4.32) and remembering the last pressure measurement (65% vs 48.8%). Total hypertension prevalence was 22.7%, with higher levels in the interior than in the capital (27.4% vs 15%) and hypertensive patients from the capital were more controlled (53.3% vs 35.6%). Multivariate analysis indicated that hypertension was associated (OR Odds ratio) with: a) being a vegetarian (OR 0.051), b) education level reads/writes (OR 3.938) and first year of secondary education (OR 5.317) vs higher education, c) remembering the last pressure measurement (OR 2.725), d) being retired (OR 8.846) vs having a job contract, e) couple responsible for family income (OR 0.422) vs participant sole responsible. The later differed (p<0.05) from interior patients, respectively, regarding: individual (8.90±9.76 vs 1.85±2.06 minimum wages) and family income (9.60±9.93 vs 3.37±2.27 minimum wages); participant responsible for family income (60% vs 33.3%); forgetting to attend a medical appointment (100% vs 20%); diastolic pressure (79.26±10.73 vs 86.07±10.66 mmHg); occupation (46.6% with an employment contract vs 33.3% housewives); knowing that treating high blood pressure avoids kidney problems (60% vs 55.6%), stroke (80% vs 97.8%) and sexual impotence (26.7% vs 55.6%); referred diabetes (33.3% vs 11.1%) and high cholesterol (46.7% vs 48.9%), and know that treating high blood pressure include smoke cessation (69,2% vs 93,9%) and reduce salt (84,6% vs 100%). Pressure control was associated with: age (OR 1.063) and when the assertion my religious beliefs underlie my entire way of living is considered completely true (OR 5.763) in comparison with those who asserted generally true. Conclusion: The prevalence of arterial hypertension among Adventists remained below mean levels in Brazilian studies, and was lower in the state capital than in the interior of São Paulo State, possibly due to a better socioeconomic condition and healthier life habits.

Introdução A hipertensão arterial é influenciada por hábitos e estilos de vida e populações específicas como os Adventistas o Sétimo Dia são orientados a incorporar em suas práticas religiosas, hábitos e estilos de vida saudáveis. O objetivo principal desse estudo foi comparar a prevalência da hipertensão arterial em comunidades Adventistas do Sétimo Dia com comunidade não Adventista. Casuística e Métodos O estudo foi realizado na região sudoeste do estado de São Paulo com 547 pessoas (304 Adventistas e 243 não Adventistas). A pressão arterial foi medida com aparelho automático validado e de acordo com as VI Diretrizes Brasileiras de Hipertensão. A religiosidade foi avaliada pela Escala de Duke-DUREL; hábitos alimentares identificados pelo Questionário de Frequência Alimentar; apoio social pela escala de apoio social; consumo de bebida alcoólica pelo Alcohol Use Disorders Identification Test AUDIT e transtornos mentais comuns pelo Self-Reporting Questionnaire (SRQ 20). Foi adotado nível de significância de p<0,05. Resultados A maioria era do sexo feminino, idade de 41,5 anos, etnia branca. A prevalência de hipertensão foi menor nos Adventistas (p<0,05, 25,6% vs 35,4%). Os Adventistas foram diferentes (p<0,05) dos não Adventistas, respectivamente, em relação a: escolaridade média (39,8% vs 36,9%), ocupação autônoma (33,6% vs 14,8%), com companheiro(a) (72,4% vs 64,2%), casa própria (66,1% vs 65%), renda individual entre um e três salários mínimos (97% vs 90,9%), homens com menor índice de massa corporal (25,03±3,09 Kg/m2 vs 26,97±4,8 kg/m2) e menor circunferência abdominal (90,53±11,63 cm vs 97,19±12,69 cm), mais indivíduos ovolactovegetarianos e vegetarianos (20% vs 0,8%), não fumantes (85,5% vs 67,4%), maior tempo de abandono do tabagismo (14 anos vs 7 anos), praticantes de atividades físicas regulares (47,2% vs 25,8%), abstêmios de bebida alcoólica (100% vs 52,4%). No conhecimento sobre hipertensão os Adventistas se diferiram (p<0,05) dos não Adventistas, respectivamente, por: saberem menos que o tratamento da pressão alta pode evitar infarto (15,4% vs 12%) e problemas renais (58,2% vs 50,9%), reconhecerem que o exercício físico é importante para o controle da pressão (96,1% vs 89,3%), que jovens podem ter pressão alta (84,5% vs 77,8%), que é possível fazer alguma coisa para evitar a pressão alta (90,1% vs 83,1%), entretanto, reconhecem menos o papel da hereditariedade na hipertensão (59,9% vs 71,6%) e os valores de hipertensão (76,3% vs 86,4%). Pelo SRQ20 as mulheres Adventistas referiram mais sintomas que os homens Adventistas (p<0,05, 25% vs 15,3%). Os Adventistas mostraram níveis mais elevados em todas as dimensões da religiosidade e do apoio social (87 pontos vs 83 pontos). Na alimentação os Adventistas foram diferentes (p<0,05) dos não Adventistas, respectivamente, por: consumirem mais frutas e hortaliças (56,3% vs 39%); menos refrigerante e suco artificial (33,2% vs 19,9%) e menos carne com gordura visível (72,7% vs 39,8%). Os hipertensos Adventistas foram estatisticamente diferentes dos hipertensos não Adventistas, respectivamente, em relação a: escolaridade média (36,8% vs 15,5%); autônomos e do lar (30,8% e 30,8% vs 15,1% e 19,8%); alimentação vegetariana/ovolactovegetariana (19,2% vs 0%); prática de atividade física (49,4% vs 18,8%); tabagismo (0% vs 15,1%); etilismo (0% vs 39,2%), hipertensão referida (74,4% vs 84,3%); uso de medicamento anti-hipertensivo (58,3% vs 66,2%); acredita que a pressão alta tem cura (57,7% vs 32,6%), não acarreta problema renal (71,4% vs 51,3%) e não tem influência da hereditariedade (84,9% vs 66,7%); ausência de diabetes (91% vs 77,9%); usa outros tratamentos para hipertensão (51,8% vs 27,3%); e deixa de tomar remédio por conta própria (50% vs 29%). Em relação à presença de transtornos mentais comuns os hipertensos Adventistas referiram menos (p<0,05): ideia de acabar com a vida, sentir-se sem préstimo ou inútil, sentir-se incapaz de desempenhar um papel útil na vida, ter dificuldade no serviço e sentir-se cansado o tempo todo. Na avaliação da religiosidade e de apoio social os hipertensos Adventistas apresentaram níveis mais elevados. Não houve diferença no controle da pressão arterial entre os hipertensos Adventistas (44,8%) e hipertensos não adventista (58,9%), porém, os hipertensos não Adventistas controlados sabiam há mais tempo ser hipertensos (p<0,05, 5 anos vs 3 anos). Os Adventistas apresentaram maior controle pela MRPA quando comparado à medida casual (77,1% vs 44,8%). O efeito do avental branco esteve presente em 12% dos Adventistas, a hipertensão do avental branco em 24,2% e a hipertensão mascarada em 12%. Conclusão: A hipertensão foi menos prevalente entre os Adventistas, o que pode estar relacionado a hábitos e estilos de vida um pouco mais saudáveis apregoados pela religião, embora os índices encontrados estejam bem próximos aos dados de muitos estudos de base populacional. O fenômeno do avental branco encontrou-se bem próximo do estimado na população geral. / Introduction Habits and lifestyles influence arterial hypertension and specific populations like the Seventh Day Adventists receive orientations to incorporate healthy habits and lifestyles into their religious practices. The main aim of this study was to compare the prevalence of arterial hypertension in Seventh Day Adventist communities with a non-Adventist community. Sample and Methods The study was developed in the Southwest of São Paulo State, Brazil, and involved 547 people (304 Adventists and 243 non-Adventists). An automatic validated device was used for blood pressure measurements, in accordance with the VI Brazilian Hypertension Guidelines. The Duke-DUREL Scale was used to assess religiosity; food habits were identified through the Food Frequency Questionnaire; social support through the social support scale; alcoholic beverage consumption through the Alcohol Use Disorders Identification Test AUDIT and common mental disorders through the Self-Reporting Questionnaire (SRQ 20). Significance was set at p<0.05. Results Most participants were female, age 41.5 years, white ethnic origin. Hypertension prevalence levels were lower among Adventists (p<0.05, 25.6% vs. 35.4%). Differences between Adventists and non-Adventists were found (p<0.05), respectively, with regard to: mean education level (39.8% vs. 36.9%), self-employed occupation (33.6% vs. 14.8%), with a partner (72.4% vs. 64.2%), own house (66.1% vs. 65%), individual income between one and three minimum wages (97% vs. 90.9%), men with a lower body mass index (25.03±3.09 Kg/m2 vs. 26.97±4.8 kg/m2) and lower waist circumference (90.53±11.63 cm vs. 97.19±12.69 cm), more ovo-lacto vegetarian and vegetarian individuals (20% vs. 0.8%), non-smokers (85.5% vs. 67.4%), longer time since giving up smoking (14 years vs. 7 years), physical exercise (47.2% vs. 25.8%), teetotal (100% vs. 52.4%). Concerning knowledge about hypertension, differences between Adventists and non-Adventists were found (p<0.05), respectively, with regard to: know less that high blood pressure treatment can avoid stroke (15.4% vs. 12%) and renal problems (58.2% vs. 50.9%), acknowledge that physical exercise is important for pressure control (96.1% vs. 89.3%), that young people can have high blood pressure (84.5% vs. 77.8%), that something can be done to avoid high pressure (90.1% vs. 83.1%), but acknowledge less the role of hereditariness in hypertension (59.9% vs. 71.6%) and hypertension levels (76.3% vs. 86.4%). According to the SRQ20, Adventist women referred more symptoms than Adventist men (p<0.05, 25% vs. 15.3%). The Adventists showed higher scores in all religiosity and social support dimensions (87 points vs. 83 points). Regarding diet, the Adventists differed (p<0.05) from non-Adventists, respectively, with regard to: higher consumption of fruit and vegetables (56.3% vs. 39%); less soda and industrial juice (33.2% vs. 19.9%) and less meat with visible fat (72.7% vs. 39.8%). Statistically significant differences between Adventist hypertensive and non-Adventist hypertensive patients were found, respectively, with regard to: mean education level (36.8% vs. 15.5%); self-employed and housewives (30.8% and 30.8% vs. 15.1% and 19.8%); vegetarian/ovo-lacto vegetarian diet (19.2% vs. 0%); physical exercise (49.4% vs. 18.8%); smoking (0% vs. 15.1%); alcohol consumption (0% vs. 39.2%), referred hypertension (74.4% vs. 84.3%); anti-hypertensive medication use (58.3% vs. 66.2%); believes that high pressure is curable (57.7% vs. 32.6%), does not cause renal problems (71.4% vs. 51.3%) and that there is no hereditary influence (84.9% vs. 66.7%); absence of diabetes (91% vs. 77.9%); uses other hypertension treatments (51.8% vs. 27.3%); and stops taking medication on his/her own account (50% vs. 29%). As for the presence of common mental disorders, less references (p<0.05) were found among Adventist hypertensive patients for: idea to end ones life, feeling helpless or useless, feeling incapable of playing a useful role in life, having difficulty at work and feeling tired the whole time. In the assessment of religiosity and social support, Adventist hypertensive patients showed higher scores. No differences were found in blood pressure control between Adventist hypertensive (44.8%) and non-Adventist hypertensive patients (58.9%), but controlled non-Adventists hypertensive had been aware of the diagnosis longer (p<0.05, 5 years vs. 3 years). Adventists showed higher levels of control according to HBPM in comparison with casual measures (77.1% vs. 44.8%). The white-coat effect was present in 12% of Adventist patients, white-coat hypertension in 24.2% and masked hypertension in 12%. Conclusion: Hypertension prevalence levels were lower among Adventists, which can be related to the somewhat healthier habits and lifestyles this religion defends, although the rates found are quite close to data in many population-based studies. Rates for the white-coat phenomenon were very close to general population estimates.

Thesis (Ph.D.) - - Andrews University, Seventh-Day Adventist Theological Seminary, 2005. / Includes bibliographical references (p. 503-591). Also available on the Internet.