In this research, I have attempted to show how the Seventh-day Adventist Church originated in America during the 19th century, following a spiritual revival centered on the eschatology propounded by the Millerite Movement, which proclaimed the return of Christ in 1844. After the disappointment and the defection of its members, the remainder formed the nucleus of Adventists. They believed in the mission to proclaim the Second Coming of Jesus to the world, without fixing the dates. The Adventists reached Europe and from there Rwanda in the persons of two missionaries during 1919. In spite of various difficulties, they founded three mission stations to be used as a base for their growth. They integrated faith in education and medical work while, in particular, involving laity in evangelism, which was the key to their success. / Christian Spirituality, Church History and Missiology / M. Th. (Church History)

One of the concerns of the modern Christian church and dissident groups is to ensure that the Church's fundamental doctrines, leadership, women's ministries and religious practices conform with the early apostolic church teachings. In this study the writer offers a comprehensive and detailed evaluation of the modern church in the light of the early church. The case of the modern Seventhday Adventist (SDA) Church in the Democratic Republic of Congo (DRC) and worldwide is examined and compared, basing its survey on numerous published and unpublished documents from a combined use of primary, secondary materials and individual statements. Setting the early history of the SDA Church within the religious context of nineteenth-century America, the writer describes how SDA doctrines, leadership, women's ministries and religious practices link with those beliefs and practices in the early apostolic church, showing whether the SDA Church has departed from the early apostolic church’s Biblical, timeless principles or not. Several pertinent issues however have stirred up as much controversy in recent years within the Adventist dissident groups as that of the women’s ministries in the church, the righteousness by faith doctrine, the monarchical leadership, and various religious practices. Nevertheless, in the light of the early apostolic teaching, some enlightenment has been achieved, and several critical accusations from dissident groups were illuminated and confirmed.The accusation regarding the deterioration of Biblical doctrines appears not to have been confirmed by the Biblical evaluation and the lifestyle of the SDA believers. Rather, concerning this issue, it is confirmed that in the DRC and worldwide, the SDA Church has not departed from the fundamental doctrines of the early Apostolic church. / Thesis (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 and Systematic Theology / M. Th. (Systematic Theology)

Christian Spirituality, Church History and Missiology / M.Th. (Christian Spirituality)

This project reflects how the Seventh-Day Adventist Church is up to with challenges of postmodernism. The first part is about founding the Seventh-Day Adventist Church in context of paradigm of modernism. The second part talks about the church versus themes of postmodernism and the third part is about real steps that the church makes in order to stay in contact with this postmodern society. The goal of this project is to describe the current situation in the most objective way and also to show the possible risks and solutions that members of this church are facing.

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.

Class of 2016 Abstract / Objectives: To evaluate the level of accuracy of medical information presented in the seventh season of the medical drama, House M.D. To assess the accuracy of the presentation, diagnostic procedures and treatment presented in season seven. Methods: A descriptive, retrospective assessment of the accuracy of all the episodes of the seventh season of House M.D. Three reviewers independently rated the accuracy (on a scale of one to four) for the presenting signs and symptoms, diagnostic procedures, and treatment in each episode. A rating of one meant a correct and usual representation while a rating of two indicated a correct but somewhat unusual representation. A three was given for a correct but extremely unusual representation and a rating of four indicated an incorrect representation. Each researcher independently rated the episodes, and an average for each rating was used for analysis. Results: Results of the ANOVA test demonstrated no statistically significance differences between the three dependent variables (p=0.0782), therefore the Tukey HSD post-hoc test was unnecessary. The average rating for the treatment variable was 2.17 (±1.19), whereas the average ratings for the signs and symptoms and diagnosis variables were 2.74 (±0.92), and 2.87 (±1.14), respectively. The ratings for the treatment variable were more accurate compared to the other two variables. Conclusions: All three dependent variables observed in season seven of House, MD were similar in regards to accuracy falling between a rating of 2.0-3.0 representing a correct but somewhat unusual to a correct and extremely unusual representation.

Philosophiae Doctor - PhD / The Seventh-day Adventist Church in South Africa was planted towards the end of the 19th century. Within less than forty years after its inception, a separate Coloured department developed. This was not to be the last organizational development impacting upon the Coloured community within the Church. The problem that this study will seek to address is:“What factors contributed to the different organizational phases that the predominantly ‘coloured’ section of the Seventh-day Adventist Church in South Africa underwent between 1887 and 1997?” It will examine particularly the role and impact of racism on the various organizational phases.METHOD: The study was conducted primarily within the qualitative paradigm. This paradigm was selected as it allowed the researcher to analyse, interpret and understand events in history and the present in terms of the experience and definition of the world as experienced by others.As a qualitative study, the research utilised the approach in which a literature study was conducted involving current literature and archival material on the subject. With regard to the archival material, extensive use was made of primary sources, specifically utilising the minutes of the different organizational structures. The researcher was able to source a large amount of material dating back to the turn of the 20th century. These materials were systematically scrutinised in order to discover any material of relevance to the topic being researched.CONCLUSION: The study has demonstrated that racism has been an all-pervasive factor within South Africa since the time of the invasion of the country by European colonists. Commencing with the Dutch in 1652, the fabric of the social and political structure became inextricably linked to a hierarchy which placed the White Europeans in authority over the indigenous inhabitants of this country by virtue of being the conqueror backed by superior weapons of war and control of the economy and the means of production.Legislation was enacted, firstly by the Dutch and subsequently by the British to protect the interests of the invaders and systematically disenfranchise the inhabitants of South Africa. The indigenous inhabitants of the country and their descendents were relegated to being 2nd and 3rd class citizens of their country in order to feed the greed and expansionist agenda of the European invaders. This social structure impacted upon and influenced every aspect of South African existence.The Seventh-day Adventist Church did not engage society on its view and position regarding human relations and racial discrimination. It uncritically merged its thinking and operations to reflect the majority view of the minority ruling class. This it did despite the biblical view of the Church on the nature and equality of man, its historical heritage and the counsel as given by Ellen White. While some commentators have postulated that the Church was ahead of the government in applying Apartheid, it appears as though it would be more accurate to state the Church uncritically imbibed and adopted the policies of the government of the day. As has been seen,while the practice of segregation and separation became subsumed in the ideology of Apartheid as propagated by the post-1948 Nationalist government, the discrimination practiced by the Church found its roots in the social engineering initiated by Van Riebeeck and perpetuated by successive governors, prime ministers and other heads of state to varying degrees.From the turn of the 20th century the Church pursued an agenda of separation culminating in formal organizational structures for the different racial groupings as instituted by the Dutch,British and subsequent South African governments.Each phase of the organizational development of the Seventh-day Adventist Church in South Africa, as applied to the Coloured community, can be seen to having been influenced by and impacted upon by the Church’s view and practice of separation based on colour. No evidence can be found in the documentation available that the creation of separate structures for different racial groups in South Africa was for any other reasons than racial separation.

The purpose of this study was twofold: First, to analyze two methods of teaching mechanical drawing in the seventh grade by conducting an experiment to determine by which method the greatest amount of achievement was obtained by the students in the ability to visualize, sketch, letter, and understand three-view drawing; and second, to recommend a work plan and certain teaching techniques for teaching mechanical drawing in the seventh grade of the Santa Fe, New Mexico Junior High School, based upon the method by which the greater amount of achievement was indicated in the study.