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

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

The purposes of this study were to examine the prevalence of current substance use and early risk indicators for substance abuse and dependence, and to investigate the relationships among religiousness, current substance use, and early risk indicators among nursing students at seven Seventh-day Adventist colleges. Data for this descriptive study were collected through Efinger's Alcohol Risk Survey (EARS) (Efinger, 1984), the CAGE Questionnaire ( Ewing , 1984), and the Intrinsic/Extrinsic-Revised Scale (Gorsuch & McPherson, 1989). Participants were 241 nursing students enrolled in their first year of nursing courses at seven colleges and universities located across the United States . Findings indicated that 42% of students scored higher than the EARS mean; 24% reported current substance use; and 15% scored in the probable abuse/dependence category of CAGE. Students who reported current substance use and those scoring in the probable substance abuse/dependence category were significantly more likely to score above the EARS median. Intrinsic religiousness demonstrated a significant inverse relationship with current substance use. Significantly lower rates of current substance use were associated with higher rates of attendance at religious services. Respondents who indicated that their religion prohibited alcohol consumption reported significantly lower rates of current substance use than those who answered "No" or "I don't know" to their religion's prohibition of alcohol consumption. A substantial number of nursing students were found to have high numbers of early risk indicators for substance abuse and dependence that warrant intervention. The majority of students who scored in the probable substance abuse/dependence category also had higher EARS scores, thereby increasing their risk for substance impairment. Religious variables appear to have had a mediating influence on current substance use with this sample. Prevention programs should be aimed at risks that are modifiable, thus enabling students to make healthy decisions about using substances.

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.

Marriage is still considered a universal institution in many countries worldwide. Marriage provides benefits for wives, husbands, children, families, and communities. Why Marriage Matters (Wilcox et al., 2005), outlined the benefits of marriage, including improved physical and mental health, biological and social benefits for husbands, wives, children and families in America. In sub-Saharan Africa benefits emanating from marriage included increased survival rates for young children (Omariba & Boyle, 2007); reduced maternal morbidity and mortality rates for women due to reduced risks from self-inflicted abortions (Garenne, Tollman, Kahn, Collins, & Ngwenya, 2001); and improved economic management in homes due to exchanging gender-specific tasks within households (Gezon, 2002). Despite these benefits, approximately half the marriages in the United States end in divorce (Raley & Bumpass, 2003; Smith, 2007). Reduced marital satisfaction leads to dissolution of marriages in the U. S. Marital expectations were associated with marital satisfaction (Juvva & Bhatti, 2006). The purpose of this study was to investigate the relationship between marital expectations and marital satisfaction between African immigrant and United States born married couples. The independent variable was marital expectations, measured with the Marital Expectations Questionnaire (MEQ, Ngazimbi & Daire, 2008). The dependent variables were marital satisfaction, measured by the Relationship Assessment Scale (RAS, Hendrick, 1988), and the Relationship Pleasure Scale (RPS, PAIRS Foundation, 1993). The participants were recruited from nine sites in six states located in three geographical regions. The regions were the Midwest, the West and the Pacific Northwest. They were recruited through faith-based leaders. Participants consisted of 87 couples and 35 individuals who participated without their spouses. This was a mixed methods design. In the quantitative section, three instruments were used to collect data: the MEQ, the RAS, and the RPS. The first section of the MEQ contained four open-ended questions which were used to collect qualitative data. Significant differences were found in the relationships between marital expectations and marital satisfaction between African immigrants and non-immigrants. Qualitative differences and similarities were found between African immigrant and U. S. born married couples. Implications of the findings are discussed for research, counselor education and clinical practice.

Women have been abused from the beginning of time and it would appear that a patriarchal system has facilitated this abuse. Churches, in general, and Seventh-Day Adventists, in particular, have been silent on the issue of Abuse. It is my thesis that a predominantly confessional Seventh-Day Adventist's view and use of Scripture are foundational to this silence on human rights issues. Adventist eschatology is predominantly apocalyptic in nature, focussing on end-time events, thus, the present is viewed secondary. Human rights issues are marginalised with the focus on evangelism. Thus, relationships are secondary and abused women have not been accommodated within the Seventh-Day Adventist framework of worship and caring. / M.Th. (Practical Theology)

Women have been abused from the beginning of time and it would appear that a patriarchal system has facilitated this abuse. Churches, in general, and Seventh-Day Adventists, in particular, have been silent on the issue of Abuse. It is my thesis that a predominantly confessional Seventh-Day Adventist's view and use of Scripture are foundational to this silence on human rights issues. Adventist eschatology is predominantly apocalyptic in nature, focussing on end-time events, thus, the present is viewed secondary. Human rights issues are marginalised with the focus on evangelism. Thus, relationships are secondary and abused women have not been accommodated within the Seventh-Day Adventist framework of worship and caring. / M.Th. (Practical Theology)

Thesis (DTh)--Stellenbosch University, 2000 / ENGLISH ABSTRACT: This research seeks to establish whether the members of the Seventh-day Adventist Church in South Africa have a characteristic personality type and temperament that relates to their style of spirituality. Style of spirituality here refers to all spiritual behaviour in a broad sense - how they pray, worship, use the Bible, care about others, relate to social needs, care about the environment, administer and organize their church activities, etc. This study does not deal with what they believe, but rather focuses on how they believe. This research further seeks to establish what impact participant's God-image has upon their level of spiritual maturity, if any at all. To what extent does one's personality and temperament influence spiritual maturity and God-image? What instruments were used? I used the Myers-Briggs Type Indicator to measure personality and temperament, the Personal Orientation Inventory of Everett Shostrom to measure levels of self-actualization and psychological maturity, the Faith Maturity Scale of Benson, Donahue, and Erickson, to measure faith maturity, and the Christian Preference Profile scale, which I developed to measure preferences of Christian religiosity, which also gave an indication of God-image. How was the study conducted? I visited approximately 22 SDA churches in the Western Cape and distributed the inventories to willing participants myself. I explained the purpose of the research and how to complete the inventories. Participants were requested to complete it at home and return it the next week. I made use of two supervised students who helped to mark the answer sheets and capture the data. What were the findings? The personality type of the SDA laity was more introverted, compared to a similar study indicating that SDA clergy were more extraverted. The most significant finding was that the dominant temperament was sensing/judging (SJ=70%), slightly higher than that for the clergy. The self-actualizing levels were relatively low - the two main measures, time competency and locus of control measured both in the non-actualizing range, as well as three of the ten sub-scales, relating to a rigid implementation of values, a pessimistic view of humanity, and a lack of acceptance of synergy between opposite characteristics. The faith maturity levels were slightly above the average, and were low on three of the eight measures, relating to integration of faith and life, social concerns, and involvement in social and environmental issues. The religious preference scale indicated a dominant relational style, followed by a dependent, personal, evangelical style, and a bureaucratic organizational style of religious preference. Some of the main characteristics of the SDA profile were a resistance to change, preservation of the status quo, stable, able administrators, favour a hierarchical, bureaucratic structure, substance-oriented rather than relationship-oriented, preserving their identity is a high priority, and is evidenced in preserving the purity of their beliefs, affectionately referred to as the "truth." / AFRIKAANSE OPSOMMING: Hierdie navorsing het ten doel om vas te stel of die lidmate van die Sewendedag- Adventistekerk in Suid-Afrika 'n kenmerkende persoonlikheidstipe en temperament het wat ooreenkom met hulle styl van spiritualiteit. Die styl van spiritualiteit verwys hier na aile spirituele gedrag in die bree sin - hoe hulle bid, aanbid, die Bybel gebruik, omgee vir andere, verhouding tot sosiale behoeftes, besorgdheid oor die omgewing, adrninistrasie en organisasie van kerklike aktiwiteite, ens. Hierdie studie het nie te make met wat hulle glo nie, maar eerder met hoe hulle glo. Hierdie navorsing poog verder om vas te stel watter impak deelnemers se Godsbeeld op hulle vlak van geestelike volwassenheid het, indien enige. Tot watter mate beinvloed 'n persoon se persoonlikheid en temperament sy/haar geestelike volwassenheid en Godsbeeld? Watter instrumente is gebruik? Ek het die Myers-Briggs Type Indicator gebruik om persoonlikheid en temperament te meet, die Personal Orientation Inventory van Everett Shostrom, om die vlakke van selfverwesenliking en psigologiese volwassenheid te meet, die Faith Maturity Scale van Benson, Donahue en Erickson, om geloofsvolwassenheid te meet en die Christian Preference Profile scale, wat ek self ontwikkel het om voorkeure van Christelike religieuse gedrag te meet en wat ook 'n aanduiding van Godsbeeld gegee het. Hoe is die studie aangepak? Ek het ongeveer 22 SDA gemeentes in die Weskaap besoek en het die vraelyste self uitgehandig aan gewillige deelnemers. Ek het die doel van die navorsing en hoe om die vraelyste in te vul verduidelik. Deelnemers is versoek om die vraelyste tuis in te vul en die volgende week terug te bring Ek het gebruik gemaak van twee studente wat onder my toesig die vraelyste help merk en die data op rekenaar geplaas het. Wat was die bevindinge? Die persoonlikheidstipe van die SDA leke was meer introverties as 'n vroeer vergelykende studie met SDA predikante wat aangedui het dat hulle meer ekstroverties was. Die beduidendste bevinding was dat die dorninante temperament "sensing/judging" (SJ=70%) was, effens hcer as die van die predikante. Die selfverwesenlikheidsvlakke was relatieflaag - die twee hoofskale, tydvaardigheid en lokus van kontrole, het beide in die nie-selfverwesenlikheidsgebied gemeet, asook drie van die tien subskale, naamlik rigiditeit ten opsigte van die toepassing van waardes, 'n pessimistiese mensesiening en 'n gebrek aan aanvaarding van sinergie tussen teenoorgestelde eienskappe. Die geloofsvolwassenheidsvlakke was effens bo die gemiddelde en was laag op drie van die agt skale, naamlik integrasie van geloof en lewe, sosiale aangeleenthede en betrokkenheid by sosiale en orngewingsake. Die godsdienstige voorkeurskaal het 'n dominante verhoudingstyl aangedui, gevolg deur 'n afhanklike, persoonlike, evangeliese styl en daarna 'n burokratiese organisasiestyl van religieuse voorkeur. Sommige van die hoofkenmerke van die SDA profiel was 'n weerstand tot verandering, behoud van die status quo, stabiele en vaardige adrninistrateurs, voorkeur vir 'n hierargiese, burokratiese struktuur, substansgeorienteerd eerder as verhoudingsgeorienteerd, behoud van eie identiteit as hoe prioriteit wat veral sigbaar is in die bewaring van die suiwerheid van hulle geloofsleer, alombekend as die "waarheid" binne Adventistekringe.

Thesis (DTh (Practical Theology and Missiology))--University of Stellenbosch, 2004. / ENGLISH ABSTRACT: This dissertation examines racial transition toward heterogeneity in three Seventh-day Adventist congregations in South Africa. This dissertation aims to uncover social factors involved in this change as well as to set forth a theological direction with application to the local faith community. The first section examines recent studies and literature on multiracial congregations, indicating a possible breakdown between theory and practice. Using insights from Kuhn, Gadamer, Habermas, and Geertz, a critical correlational approach is proposed using narrative, community-based praxis, dialectical thinking, and eschatological vision. The theological methods of Groome and Browning are combined to suggest a four-phase approach to practical theological research. The second section undertakes an ethnographic study of three Seventh-day Adventist congregations on the outskirts of Durban, Cape Town and Johannesburg. Congregations are examined through the fourfold lens of history, identity, process and program. All three congregations are then compared and analysed from both an etic and emic perspective. Differences between various racial groups are examined and congregational challenges and resources identified. It is shown that while positive racial attitudes exist, underlying black distrust, white fears and other reconciliation issues need to be addressed. Common challenges include continuing racial change, mission and identity issues, evangelism issues, leadership issues and worship issues. Helpful resources in the congregations include an accepting culture, a common language, strong leadership, members with previous multicultural experience and an attractive worship service. Cultural adaptation is analysed through a psychological model ('W-Model') and a congregational model, both of which indicated tensions between assimilationist and integrationist patterns. The third section critiques the sociological approach through a theological hermeneutic. Hospitality to the stranger is proposed as an alternative narrative for handling transition to diversity, and is compared with existing narratives of difference and unity. The witness of Scripture shows both the need to embrace otherness as well as how central hospitality is to God‘s mode of interaction with His created order. The implications of this embrace are explored in terms of other theological models of identity and otherness, reconciliation, the missio Dei and the kingdom of God. In the final section a model of showing hospitality to the stranger is examined in terms of the following movements: (a) the invitation or welcome, (b) providing the gift, (c) feasting at the table, (d) sharing stories, (e) providing a room, and (f) becoming part of the household. The goal is to show how to grow in intimacy without destroying identity. Tensions in the practice of hospitality to the stranger are examined: risk is balanced against opportunity, identity against otherness; boundaries are worked out in a context of sacrifice. Nevertheless, in spite of these paradoxical tensions, it is seen that in this narrative there is potential for bringing diverse communities together based on an ethic of self-giving and mutual acceptance. / AFRIKAANSE OPSOMMING: Hierdie proefskrif ondersoek die transformasieproses van homogene na heterogene gemeentes ten opsigte van ras in drie Sewendedag Adventiste gemeentes in Suid-Afrika. Die tesis beoog om sosiale faktore wat die transformasieproses beïnvloed te bespreek sowel as om in die verband teologies rigting te gee aan plaaslike geloofsgemeenskappe. Die eerste afdeling ondersoek onlangse studies en literatuur in verband met veelrassige gemeentes en toon 'n moontlike uiteensetting van teorie en praktyk. Deur gebruik te maak van die insig van Kuhn, Gadamer, Habermas, en Geertz word 'n kritiese korrelatiewe benadering voorgestel wat gebruik maak van narratiewe, gemeenskap gebaseerde praxis, dialektiese denke, en eskatologiese visie. Die teologiese metodes van Groome en Browning word gekombineer ten einde 'n vier-fase benadering tot praktiese teologiese navorsing voor te stel. Die tweede afdeling onderneem 'n etnografiese studie van drie Sewendedag Adventiste gemeentes aan die buitewyke van Durban, Kaapstad en Johannesburg. Gemeentes word bestudeer onder die viervoudige lens van geskiedenis, identiteit, proses en program. Al drie die gemeentes word dan vergelyk en ontleed van beide 'n lokale en globale (etic en emic) perspektief. Verskille tussen rasse word ondersoek en gemeenskaplike uitdagings en hulpbronne word geïdentifiseer. Hierdie ondersoek toon aan dat alhoewel positiewe rassehoudings bestaan, onderliggende Swart wantroue, Blanke vrese en ander versoeningskwessies aangespreek behoort te word. Algemene uitdagings sluit die hantering van voordurende verandering, missie- en identiteitsproblematiek, evangelisasie problematiek, leierskap problematiek en aanbiddingsproblematiek in. Nuttige benaderings tot die problematiek behels 'n kultuur van aanvaarding, gemeenskaplike taal, sterk leierskap, lidmate met multikulturele ervaring en besielende eredienste. Kulturele aanpassing word ontleed met behulp van 'n sielkundige model ('W-Model') en 'n gemeentelike model. Beide modelle toon spanning tussen assimilasie- en integrasiepatrone. Die derde afdeling kritiseer die sosiologiese benadering deur middel van 'n teologiese hermeneutiek. Gasvryheid teenoor die vreemdeling word voorgestel as 'n alternatiewe narratief in die plek van bestaande narratiewe van verskil en eenheid om die transisie na diversiteit te verwerk. Die getuienis van die Skrif wys op die noodsaaklikheid om die verskille tussen mense te versoen binne die konteks van God se 'gasvryheid' wat sentraal staan in Sy interaksie met Sy skepping. Die implikasies van hierdie versoening word ondersoek in terme van die aanvullende teologiese modelle van identiteit en andersheid, versoening, die missio Dei en die koninkryk van God. In die laaste afdeling word 'n model van gasvryheid teenoor die vreemdeling ondersoek in terme van die volgende bewegings: (a) uitnodiging of verwelkoming, (b) bereidheid tot opoffering, (c) viering rondom die tafel, (d) deel van verhale, (e) verskaffing van eie ruimtes, f) eenwording van die huishouding. Die doel is om aan te toon hoe om in intimiteit te groei sonder om identiteit prys te gee. Spanning in die praktiese beoefening van gasvryheid teenoor die vreemdeling word ondersoek: risiko moet gebalanseer word met geleentheid, identiteit met verskil en grense word in die konteks van opoffering uitgewerk. Ten spyte van hierdie paradoksale spannings, het die narratief van die vreemdeling en gasvryheid die potensiaal is om diverse gemeenskappe bymekaar te bring deur middel van 'n etiek van opofferende en gemeenskaplike aanvaarding.