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Journal articles on the topic 'History of the Seventh day Adventist church'

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Published: 4 June 2021

Last updated: 1 February 2022

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1

Butler, Jonathan M. "Seventh-Day Adventist Historiography: A Work in Progress." Church History 87, no. 1 (March 2018): 149–66. http://dx.doi.org/10.1017/s0009640718000811.

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In the past decade, Seventh-day Adventist (SDA) historiography has enjoyed an efflorescence that warrants the attention of church historians. Two notable books mark the surge of interest in Adventism and its prophet: one of them an extraordinary denominational history, Seeking a Sanctuary: Seventh-day Adventism and the American Dream, by Malcolm Bull and Keith Lockhart (1989; 2007); the other an excellent collection of essays, Ellen Harmon White: American Prophet, edited by Terrie Dopp Aamodt, Gary Land, and Ronald L. Numbers (2014). Both books remind church historians that Seventh-day Adventism deserves its due as one of America's original religions. Since 2005, however, a number of books have appeared that understandably have received less scrutiny. The Adventist Pioneer Series, in particular, produced by SDA scholars and published by SDA presses, has largely escaped the notice of the wider, non-SDA historical community. This is unfortunate. There is the inevitable unevenness among these volumes, and given their intent to serve a popular Adventist audience, there is also the predictable parochialism in them, in some more than others. Nevertheless, to date there are several books in the series, and no doubt more to follow, which should command serious scholarly interest. To make our way through this largely unfamiliar historiographical landscape calls for a little mapping. Most of these authors come from SDA backgrounds, whatever distance they have gone from them. It will be necessary, then, to reflect on the differences between a historian of Adventism and an Adventist historian, secular versus supernatural history, and apologists who rate scholarly notice and those who do not. It will be important as well to realize that there is no hard, unyielding line between these differences.

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2

Blaich, Roland. "Religion under National Socialism: The Case of the German Adventist Church." Central European History 26, no. 3 (September 1993): 255–80. http://dx.doi.org/10.1017/s0008938900009134.

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In May of 1948 a letter from Major J. C. Thompson, chief of the Religious Affairs Section of the American Military Government in Berlin, arrived at the General Conference of Seventh-Day Adventists in Washington, D.C. Major Thompson's office was responsible for seeing that all Nazis were removed from leadership positions, and his letter was part of an ongoing correspondence about the denomination's need to come to terms with its Nazi past. The Adventist denomination, he complained, was “one of the very few in Berlin which have not cleaned house politically to date. Most of the denominations finished this task long enough ago to have forgotten about it.” The letter must have been particularly embarrassing to Adventist leaders as it went on to compare Adventists to Catholics, who “actually had little housecleaning to do because of their strong opposition during the reign of Hitler to the entire Nazi regime.”

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3

Sitarchuk, Roman Anatoliyovych. "The Political and Legal Aspect of the Relations between the Autocracy and the Adventists in the Context of the General Protestant Movement in the Second Half of the Nineteenth and First Years of the Twentieth Centuries." Ukrainian Religious Studies, no. 47 (June 3, 2008): 99–108. http://dx.doi.org/10.32420/2008.47.1952.

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The topic of the study is a component of modern scientific exploration that examines the role of the Seventh-day Adventist Church in building our multi-denominational society. In particular, the issue of determining the place and role of the Adventist Church in society and the state is important. However, today it is possible to unleash it only by summing up the accumulated experience in this field for the whole period of the history of Adventism in Ukraine. The problem of state-confessional relations is important, but it has not been given sufficient importance in terms of theoretical research, which sometimes leads to gross errors in the construction of these relations, which is not beneficial to society. Thus, it is interesting for us to experience the emergence of relations between the state and the Adventist faith in the Ukrainian lands that were part of the Russian Empire, since that is when the formation of the Adventist Church in the domestic territories began.

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Baker, Benjamin. "Death by Wasting Away: The Life, Last Days, and Legacy of Lucy Byard." Journal of Black Studies 51, no. 5 (June 17, 2020): 391–410. http://dx.doi.org/10.1177/0021934720917762.

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Lucille Spence Byard is one of the most pivotal figures in the history of the Seventh-day Adventist Church. Her rejection for medical treatment due to her race at an Adventist sanitarium on the Maryland-Washington, D.C., border in 1943 was the major catalyst for the formation of regional conferences, or Black-administered governance units, within the North American administrative structure of the Seventh-day Adventist Church. However, almost since the day Lucy Byard was refused treatment, the major details of the event have been subject to the whim of the teller, and variant versions have become embedded in church lore. What has been particularly problematic, though, is that historians have not made the effort to explore what actually happened to Byard, which would require bypassing the entrenched legends and consulting primary sources. This article reconstructs the Byard event from primary sources, allowing the participants in the event, especially those of color, to be heard. What finally emerges is Lucy Byard the person—much more than just an icon of tragedy—whose last days sparked the most effective grassroots movement in Adventist history.

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5

Mabat, Yael. "Veterans of Christ: Soldier Reintegration and the Seventh-day Adventist Experience in the Andean Plateau, 1900–1925." Americas 77, no. 2 (April 2020): 187–216. http://dx.doi.org/10.1017/tam.2020.1.

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AbstractThis article recounts the story of the Seventh-day Adventists’ success in Puno, Peru, between 1900 and 1925, from a grassroots perspective. Retracing the footsteps of prominent indigenous converts, the article presents the discovery that most of the church's native leaders were army veterans. These men had spent years away from their communities and, upon their return, discovered the numerous challenges of reintegration into rural society. In almost every aspect of communal life, veterans encountered obstacles to their reintegration: their lands had been usurped, they lacked the necessary social and political outreach, and they were ridiculed and marginalized because of the cultural—apparently mestizo—habits and practices they had adopted while away. In their quest for alternatives, these veterans left the Catholic Church and converted to Seventh-day Adventism. Conversion, I argue, offered an answer to the difficulties of their reintegration. It provided new opportunities for social and economic mobility and possibilities for veterans to reinterpret their Indian racial identity in a way that would include the seemingly mestizo traits they had adopted while in the barracks and on the coast. Thus, this paper sheds light on how religious conversion served to ameliorate some of the difficulties that veterans faced as they attempted to re-enter rural life.

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6

Homer, Michael W. "Seeking Primitive Christianity in the Waldensian Valleys: Protestants, Mormons, Adventists and Jehovah's Witnesses in Italy." Nova Religio 9, no. 4 (May 1, 2006): 5–33. http://dx.doi.org/10.1525/nr.2006.9.4.005.

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During the nineteenth century, Protestant clergymen (Anglican, Presbyterian, and Baptist) as well as missionaries for new religious movements (Mormons, Seventh-day Adventists and Jehovah's Witnesses) believed that Waldensian claims to antiquity were important in their plans to spread the Reformation to Italy. The Waldensians, who could trace their historical roots to Valdes in 1174, developed an ancient origins thesis after their union with the Protestant Reformation in the sixteenth century. This thesis held that their community of believers had preserved the doctrines of the primitive church. The competing churches of the Reformation believed that the Waldensians were "destined to fulfill a most important mission in the Evangelization of Italy" and that they could demonstrate, through Waldensian history and practices, that their own claims and doctrines were the same as those taught by the primitive church. The new religious movements believed that Waldensians were the best prepared in Italy to accept their new revelations of the restored gospel. In fact, the initial Mormon, Seventh-day Adventist, and Jehovah's Witness converts in Italy were Waldensians. By the end of the century, however, Catholic, Protestant, and Waldensian scholars had debunked the thesis that Waldensians were proto-Protestants prior to Luther and Calvin.

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7

Koning, Danielle. "Place, Space, and Authority. The Mission and Reversed Mission of the Ghanaian Seventh-day Adventist Church in Amsterdam." African Diaspora 2, no. 2 (2009): 203–26. http://dx.doi.org/10.1163/187254509x12477244375175.

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Abstract African churches in diaspora frequently use mission discourses in which they seek to reach out not only to Africans but to 'native' populations as well. However, though such discourses are sometimes followed up by praxis and incidental 'success,' there often appears a gap between socalled 'reversed mission' discourse and its accompanying praxis. This article explores why this gap may exist, through a space and place related understanding of mission and a case study of the Ghanaian Seventh-day Adventists in Amsterdam. It is argued that ethnicised forms of place making, reversed mission as an identity discourse, and asymmetrical and ambivalent authority relations may account for the breach between reversed mission discourse and praxis among Ghanaian Adventists in Amsterdam and possibly the larger African Christian diaspora. Les églises africaines en diaspora se servent fréquemment des discours de mission dans lesquels ils cherchent à atteindre non seulement les Africains, mais aussi les populations locales. Cependant, même si ces discours sont parfois traduits en pratique et jouissent d'un certain 'succès,' on constate souvent un écart entre le discours de la « mission inversée », et la pratique qui l'accompagne. Cet article essaie d'analyser ces écarts entre discours et pratique à travers une compréhension de la mission dans sa dimension globale et locale et une étude de cas sur les Adventistes du septième jour ghanéens à Amsterdam. Il est soutenu que les formes ethniques de création d'espaces, la mission inversée en tant que discours d'identité et les relations d'autorité asymétriques et ambivalentes peuvent expliquer la brèche entre le discours de la mission inversée et la pratique parmi les Adventistes ghanéens à Amsterdam et probablement la plus grande diaspora Africaine chrétienne.

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8

Francis, Keith A. "Adventists Discover the Seventh-Day Sabbath: How to Deal with the ‘Jewish Problem’." Studies in Church History 29 (1992): 373–78. http://dx.doi.org/10.1017/s0424208400011402.

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In 1831 William Miller, a farmer from Low Hampton, New York, began to preach that the Second Advent would occur ‘about the year 1843’. From this rather inauspicious beginning the number of people who agreed with Miller’s prediction grew, so that by 1844 they probably numbered more than 50,000 according to some estimates. This phenomenon would be of little historical interest—except, perhaps, to historians studying nineteenth-century American religious history—had it not been for the fact that one legacy of Millerism is the Seventh-day Adventist Church, which has over six million members world-wide and can claim, for example, one of the largest educational systems run by a Protestant denomination.

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9

Kuryliak, V. V. "HISTORY OF WOMEN'S DRESS REFORM IN THE CONTEXT OF THE DOCTRINE OF HEALTH IN THE SEVENTH-DAY ADVENTIST CHURCH." Scientific notes of Taurida National V.I. Vernadsky University, series Historical Sciences, no. 2 (2020): 46–50. http://dx.doi.org/10.32838/2663-5984/2020/2.8.

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10

Blaich, R. "Church, State, and Religious Dissent: A History of Seventh-day Adventists in Austria, 1890-1975. By Daniel Heinz. Archives of International Adventist History, No. 5. New York: Peter Lang, 1993. 174 pp. $30.80." Journal of Church and State 38, no. 1 (January 1, 1996): 173–74. http://dx.doi.org/10.1093/jcs/38.1.173.

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11

Blaich, Roland. "Health Reform and Race Hygiene: Adventists and the Biomedical Vision of the Third Reich." Church History 65, no. 3 (September 1996): 425–40. http://dx.doi.org/10.2307/3169939.

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German Seventh-day Adventists entered the Nazi era with apprehension. As a foreign sect which resembled Judaism in many respects, Adventists were particularly threatened by a society based on the principle of völkisch racism. Yet the new state also had much to offer them, for it held the prospect of new opportunities for the church. The Nazi state banished the scourge of liberalism and godless Bolshevism, it restored conservative standards in the domestic sphere, and it took effective steps to return German society to a life in harmony with nature—a life Adventists had long championed.

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12

Barnes, Kenneth C. "Daniel Heinz. Church, State, and Religious Dissent: A History of Seventh-Day Adventists in Austria, 1890–1975. Frankfurt am Main: Peter Lang, 1993. Pp. 206. DM 30, 80." Austrian History Yearbook 26 (January 1995): 286–87. http://dx.doi.org/10.1017/s0067237800004628.

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13

Wauran, Max H. "Clapping In Seventh-Day Adventist Worship." Klabat Theological Review 1, no. 1 (August 31, 2020): 33. http://dx.doi.org/10.31154/ktr.v1i1.464.33-48.

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Clapping is considered as a media of praise and thanks in Christian worship. Some give space to this practice while other reject it. This article tried to identify the biblical foundation of these ideas, and was carried out through the following phases: formulating the problem, preparing the title, and searching the related supporting materials in the library research and electronic facilities. The research focused on three main aspects: the clapping in the Bible, the Christian and practice of clapping in worship services, and clapping in Seventh-day Adventist Church. It is found that there is no Bible text and theological evidence which support the practice of clapping in the place of worship, in other words clapping in the church services is unbiblical, and for this reason clapping in Seventh-day Adventists worship services is not necessary. Instead of clapping, the use of amen is suggested in responding the message or musical presentation. Since clapping has become controversial issue in Adventist worship services, the church leaders need to instruct and guide the church members to the right understanding of clapping. Keywords: clapping; applaus; worship; praise

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14

Reid, George W. "Church, State, and Religious Dissent: A History of Seventh-day Adventists in Austria, 1890–1975. By Daniel Heinz. Frankfurt am Main, Germany: Peter Lang, 1993. 206 pp." Church History 66, no. 1 (March 1997): 210. http://dx.doi.org/10.2307/3169745.

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15

Makondo, Livingstone, and Otlina Makondo. "Funeral songs and the Seventh-day Adventist Church." Muziki 8, no. 1 (July 2011): 70–81. http://dx.doi.org/10.1080/18125980.2011.570291.

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16

Sibanda, Fortune, and Tompson Makahamadze. "'Melodies to God': The Place of Music, Instruments and Dance in the Seventh Day Adventist Church in Masvingo Province, Zimbabwe." Exchange 37, no. 3 (2008): 290–309. http://dx.doi.org/10.1163/157254308x311992.

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AbstractThis paper examines the type of music played in the Seventh Day Adventist churches in Masvingo Province, Zimbabwe. Although the Seventh Day Adventist Church in general allows the use of instruments and dance in worship, the Seventh day Adventist churches in Masvingo condemns such practices. Their music is essentially a capella. The paper contends that such a stance perpetuates the early missionary attitude that tended to denigrate African cultural elements in worship. It is argued in this paper that instrumental music and dance enriches African spirituality and that the Seventh Day Adventist Churches in Masvingo should incorporate African instruments and dance to a certain extent if they are to make significant impact on the indigenous people. It advocates mission by translation as opposed to mission by diffusion.

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17

Robertson, Terry Dwain, Merlin D. Burt, and Jim Ford. "The Center for Adventist Research at Andrews University." Theological Librarianship 8, no. 1 (January 16, 2015): 24–29. http://dx.doi.org/10.31046/tl.v8i1.368.

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The Center for Adventist Research (CAR), an Andrews University and General Conference of Seventh-day Adventist organization, seeks to promote an understanding and appreciation of the heritage and mission of the Seventh-day Adventist Church (SDA). It combines the resources of the James White Library’s Adventist Heritage Center and the Ellen G. White Estate Branch Office to provide the most extensive collection of Adventist related resources in the world, both physically and digitally. An introduction to the background, collections, and activities of CAR is presented. Of particular interest are the digitization projects.

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18

Kuryliak, Valentyna. "DIRECTIONS OF CHARITY ACTIVITIES OF THE SEVENTH-DAY ADVENTIST CHURCH." Sophia. Human and Religious Studies Bulletin 16, no. 2 (2020): 23–28. http://dx.doi.org/10.17721/sophia.2020.16.5.

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The article presents an analysis of the charitable activities of the Seventh-day Adventist Church as one of the representatives of the Protestant community. It was determined that one of the priority areas of social service to the community. Adventists consider charity, through which they try in every possible way to help people suffering from hunger, hostilities, conflicts and the like. In particular, attention is focused on the dominant Adventist charitable programs, such as: "The Eastern Angel" and "Hands of Hope", through which Seventh-day Adventists provide material and other assistance to the population in different parts of Ukraine. It has been established that from the moment of their inception to the present day Adventists have been carrying out important social programs aimed at improving the physical and material situation of socially unprotected segments of the population. Attention is focused on the fact that the contribution of Adventists to the socio-economic development of Ukraine, on the one hand, is relatively insignificant, but on the other hand, due to the conscientious fulfillment of their civic duties, believers of this denomination systematically serve the needs of society to the best of their ability. Adventists define their duty to the state and society as follows: paying taxes in good faith, developing business and creating new jobs, establishing real human relations, and active charity. It has been established that the life of Adventists is subject to Christian ethics: property rights, hard work, freedom of entrepreneurship, charity. As a result, all actions of the representatives of this religion are aimed at a person and his needs. A conditional guide in the social ministry of Adventists is the "Social Teachings of the Church of Seventh-day Adventists", which sets out the principles of social responsibility of Adventists to the society of which they themselves are a part. A powerful charitable organization of the Seventh-day Adventist Church is the Adventist Relief and Development Agency, through which the Church is trying to help people in crisis situations. It has been established that since 2014, ADRA has been actively helping residents in the Donetsk and Luhansk regions. The reports of ADRA were analyzed, according to which it was established that the Adventist charitable agency implements food, non-food and other programs throughout Ukraine.

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19

Chui-Shan Chow, Christie. "Guanxi and Gospel: Conversion to Seventh-day Adventism in Contemporary China." Social Sciences and Missions 26, no. 2-3 (2013): 167–98. http://dx.doi.org/10.1163/18748945-02603008.

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This article studies the symbiotic relationship between social networks and Christian conversion among some Seventh-day Adventists in contemporary China. Drawing on the Chinese Adventist testimonies, I argue that the longstanding kinship, friendship, and discipleship networks (guanxi 關係) are fundamental to the Adventist conversion process. This extensive web of human relationships helps sustain potential converts’ interest in Christianity, nurture their understanding of Adventism, and reinforce their efforts to cultivate a distinctive Christian selfhood and identity in Adventist terms. These relationships also give meaning to the Adventist congregational practices such as Sabbath observance and healthy lifestyle, insofar as the converts rely on the relational resources of the family and church for support. In addition to the positive connection between social mobility and conversion, these stories reveal the challenge of downward social mobility when the converts are confronted with the tension between adhering to Adventist doctrinal practices and pursuing higher education in secular institutions. Lastly, this study addresses the function of Christian publication in the conversion process. Through the publication of their conversion testimonies, the converts seek to make Adventism easily accessible to ordinary people by showing the relation between Adventist theology and the daily lives of Christians.

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20

Banta, Jim, Jerry Lee, Georgia Hodgkin, Zane Yi, Andrea Fanica, and Joan Sabate. "The Global Influence of the Seventh-Day Adventist Church on Diet." Religions 9, no. 9 (August 22, 2018): 251. http://dx.doi.org/10.3390/rel9090251.

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The emphasis on health ministry within the Seventh-day Adventist (SDA) movement led to the development of sanitariums in mid-nineteenth century America. These facilities, the most notable being in Battle Creek, Michigan, initiated the development of vegetarian foods, such as breakfast cereals and analogue meats. The SDA Church still operates a handful of food production facilities around the world. The first Battle Creek Sanitarium dietitian was co-founder of the American Dietetics Association which ultimately advocated a vegetarian diet. The SDA Church established hundreds of hospitals, colleges, and secondary schools and tens of thousands of churches around the world, all promoting a vegetarian diet. As part of the ‘health message,’ diet continues to be an important aspect of the church’s evangelistic efforts. In addition to promoting a vegetarian diet and abstinence from alcohol, the SDA church has also invested resources in demonstrating the health benefits of these practices through research. Much of that research has been conducted at Loma Linda University in southern California, where there have been three prospective cohort studies conducted over 50 years. The present study, Adventist Health Study-2, enrolled 96,194 Adventists throughout North America in 2003–2004 with funding from the National Institutes of Health. Adventist Health Studies have demonstrated that a vegetarian diet is associated with longer life and better health.

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21

Dudley, Roger L., and H. Phillip Muthersbaugh. "Social Attachment to the Seventh-Day Adventist Church among Young Adults." Review of Religious Research 38, no. 1 (September 1996): 38. http://dx.doi.org/10.2307/3512539.

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22

Kim, Un Bae. "A New Paradigm of the Seventh-day Adventist Church in Korea." Asia-Africa Journal of Mission and Ministry 13 (February 28, 2016): 17–28. http://dx.doi.org/10.21806/aamm.2016.13.02.

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23

Francis, Keith A. "Ecumenism or Distinctiveness? Seventh-Day Adventist Attitudes to the World Missionary Conference of 1910." Studies in Church History 32 (1996): 477–87. http://dx.doi.org/10.1017/s0424208400015588.

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For the Seventh-day Adventist Church, whose doctrines are rooted in eschatological and apocalyptic theology, ecumenism is problematic. While the Church sees itself as one heir of the historic tradition of Christianity and so welcomes recognition as part of the mainstream, it also claims to be the organization through which God proclaims a special message to the modern age. Put simply, sometimes Seventh-day Adventists are happy to be part of the universal Church and at other times they claim to be members of the only true Church. Obviously, the latter, exclusivist attitude is in contradiction to the ethos of the ecumenical movement.

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Nderitu, Anthony. "Christian Remnant ‐ African Folk Church: The History of Seventh-day Adventism in Tanzania, 1903-1980. Studies in Christian Missions 34. By Stefan Höschele. Leiden: Brill, 2007. Pp. xx + 622. EUR 139.00 (Hard cover). ISBN: 9789004162334." Religion and Theology 17, no. 1-2 (2010): 163–65. http://dx.doi.org/10.1163/157430110x517960.

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Kanyandekwe, Samuel, and Irene Akuamoah Boateng. "Leadership Styles in Church Administration: A Case of the Seventh-Day Adventist Church - Ghana." Greener Journal of Business and Management Studies 3, no. 8 (October 20, 2013): 378–85. http://dx.doi.org/10.15580/gjbms.2013.8.082613802.

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McIntyre, Owen. "SEVENTH-DAY ADVENTIST APPROACHES TO CONTEXTUALIZATION OF THEOLOGY." Mission Studies 16, no. 2 (April 22, 1999): 125–34. http://dx.doi.org/10.1163/15733831-90000010b.

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Kuryliak, Valentyna. "THEOLOGY GREAT STRUGGLE IN THE TEACHINGS OF THE SEVENTH-DAY ADVENTIST CHURCH." Visnyk of the Lviv University, no. 36 (2021): 74–86. http://dx.doi.org/10.30970/pps.2021.36.9.

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John Ekwenye, Evans Mong’are Ooga;. "Current Established Structures That Run SDA Church Programs in Nakuru East and West Sub-Counties." Editon Consortium Journal of Arts, Humanities and Social Studies 1, no. 1 (April 30, 2019): 32–39. http://dx.doi.org/10.51317/ecjahss.v1i1.75.

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Spiritual growth and development of the Seventh-day Adventist church are significant in its life. It is important that the church fulfils its mandate of reaching people with the gospel and retain those who have already believed. While there is generally a growth in membership in the Adventist church in Africa, this is not the case in the Seventh-day Adventist churches in East and West Sub-counties in Nakuru County, Kenya. This study examined the currently established structures that run SDA church programs in Nakuru East and West Sub-counties. The researcher employed descriptive research designs with both qualitative and quantitative research methods. The results indicated that believers indeed had spiritual challenges that hindered the church from growing. It was found out that with commitment and education in the word of God members have the potential to reach the masses with the word of God. The findings from the study indicate that the Sabbath school and afternoon programs were poorly attended. It was also observed that family life becomes very repulsive because it touched on the personal lives of Members. It has been observed that though structures are in place, there is difficulty in fulfilling the programs on time. The leaders of the churches in this locality will need to work together with the laity in addressing the spiritual challenges. When they work together results be a religious people and a church ready to fulfil God's mission. The spiritual leaders need to take a front lead. In addition, departmental leaders in the church should design spiritual programs that are vibrant and that are inclusive encourage the participation of all members.

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Tershak, Anatoliі. "ADVENTIST COMMUNITIES OF TRANSCARPATHIA MID-1950S – MID-1960S." Naukovì zapiski Nacìonalʹnogo unìversitetu "Ostrozʹka akademìâ". Serìâ Ìstoričnì nauki 1, no. 30 (November 30, 2020): 42–49. http://dx.doi.org/10.25264/2409-6806-2020-30-42-49.

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The article analyzes the operation of one of the movements of the late Protestantism, Seventh-day Adventist community in Transcarpathia, in terms of anti-religious policies of Nikita Khrushchev (1953–1964). Additionally, it clarifies the main aspects of the relationship between Adventist communities and the Soviet authorities. It shows that there were 10 registered communities and 8 unregistered groups in the study period in Transcarpathia. This research includes a wide range of sources from the state and church archives. Moreover, it contains a survey of believers of this denomination. Critical analysis of these sources in combination with modern research on the topic made it possible to reveal new aspects of the past of the Adventist community in Transcarpathia, to clarify statistics, to personalize the composition of church ministers as well as some of its members. With Khrushchev’s coming to power, the Adventist community in the region, like all denominations in the USSR, felt a significant deterioration in the religious situation. The negative attitude of some part of society and the authorities to such a policy influenced the suspension of its active phase and contributed to a certain facilitation and normalization of religious life, which was observed in the mid-1950s. Later Adventist communities experienced crises related to the liquidation of the All-Union Seventh-day Adventist Spiritual Center and the internal division of the community due to government interference in its activity. In the development of the Adventist community in Transcarpathia, it was possible to highlight some of its features, which allowed to save the community from significant power influences and destruction. These include the deep historical religiosity of the local population, their cultural and historical tradition as well as mentality. The combination of the above-mentioned factors forced the authorities to act quite cautiously in the area of religious restrictions. During that period the Transcarpathian Adventist community managed to overcome the negative occurrences and slowly develop, maintaining internal and doctrinal unity in balancing relations with the state.

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Johnston Taylor, Elizabeth, and Mark F. Carr. "Nursing Ethics in the Seventh-Day Adventist Religious Tradition." Nursing Ethics 16, no. 6 (November 2009): 707–18. http://dx.doi.org/10.1177/0969733009343135.

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Nurses’ religious beliefs influence their motivations and perspectives, including their practice of ethics in nursing care. When the impact of these beliefs is not recognized, great potential for unethical nursing care exists. Thus, this article examines how the theology of one religious tradition, Seventh-day Adventism (SDA), could affect nurses. An overview of SDA history and beliefs is presented, which explains why ‘medical missionary’ work is central to SDAs. Theological foundations that would permeate an SDA nurse’s view of the nursing metaparadigm concepts of person, health, environment (i.e. community), and nursing (i.e. service) are presented. The ethical principles guiding SDA nurses (i.e. principled, case-based, and care ethics) and the implications of these theological foundations for nurses are noted in a case study.

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Awaludin, Asep, Jamal Jamal, and Muttaqin Muttaqin. "The Doctrine of Seventh-day Adventist Church on‎ Food According to Ellen G. White." KALIMAH 16, no. 1 (March 18, 2018): 51. http://dx.doi.org/10.21111/klm.v16i1.2513.

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Sokupa, Mxolisi Michael. "Law and religious freedom in South Africa: Challenges facing the Seventh-day Adventist Church." Nederduitse Gereformeerde Teologiese Tydskrif 54 (July 20, 2013): 140. http://dx.doi.org/10.5952/54-0-298.

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Polumysna, O. O., and V. V. Kuryliak. "THE IMAGE OF THE SEVENTH-DAY ADVENTIST CHURCH IN THE MASS MEDIA OF UKRAINE." СОЦІАЛЬНІ ТЕХНОЛОГІЇ: АКТУАЛЬНІ ПРОБЛЕМИ ТЕОРІЇ ТА ПРАКТИКИ, no. 89 (2021): 107–20. http://dx.doi.org/10.32840/2707-9147.2021.89.11.

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34

Tregub, Ganna. "Seventh-day Adventists reformed movement: history and features of institutionalization in Ukraine." Ukrainian Religious Studies, no. 71-72 (November 4, 2014): 195–205. http://dx.doi.org/10.32420/2014.71-72.447.

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Seventh-day Adventists reformed movement: history and features of institutionalization in Ukraine. The article is devoted to consideration of specific processes of institualisation among the reformed Adventist movement (ASDR) in Ukraine. The feature of the process of institutionalization, ie the rise of the modern three different ASDR acting modern Ukrainian territories is analyzed.

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Steley, Dennis. "A note on seventh‐day Adventist sources for the pacific." Journal of Pacific History 23, no. 1 (April 1988): 102–5. http://dx.doi.org/10.1080/00223348808572580.

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36

Choi, Gyeongchun. "Mission of the Early Korean Seventh-day Adventist Church through the Lens of Wangerin Collection." Asia-Africa Journal of Mission and Ministry 12 (August 31, 2015): 3–27. http://dx.doi.org/10.21806/aamm.2015.12.01.

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37

Francis, Keith A. "Revival, Caribbean Style: the Case of the Seventh-day Adventist Church in Grenada, 1983–2004." Studies in Church History 44 (2008): 388–401. http://dx.doi.org/10.1017/s0424208400003739.

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In 1993, commenting on the changing proportion of Christians in the major regions of the world, John V. Taylor (1914–2001), a past General Secretary of the Church Missionary Society (1963–74) and later Anglican bishop of Winchester (1975–85), wrote: The most striking fact to emerge … is the speed with which the number of Christian adherents in Latin America, Africa, and Asia has overtaken that of Europe, North America, and the former USSR. For the first time since the seventh century, when there were large Nestorian and Syrian churches in parts of Asia, the majority of Christians in the world are not of European origin Moreover, this swing to the ‘South’ has, it would seem, only just got going, since the birth rate in those regions is at present so much higher than in the developed ‘North’, and lapses from religion are almost negligible compared with Europe. By the middle of the next century, therefore, Christianity as a world religion will patently have its centre of gravity in the Equatorial and Southern latitudes, and every major denomination, except possibly the Orthodox Church, will be bound to regard those areas as its heartlands, and embody that fact in its administration.

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Jacobs, Evan Carl Edward. "“Giving God his due?” Understanding tithing and its function within the Seventh-Day Adventist Church." Anthropology Southern Africa 38, no. 3-4 (October 2, 2015): 235–47. http://dx.doi.org/10.1080/23323256.2015.1077466.

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39

Kamundi, Shadrack. "Teacher Retention in Secondary Schools of Seventh-day Adventist Church in East Kenya Union Conference." African Journal of Empirical Research 2, no. 2 (April 10, 2021): 13–25. http://dx.doi.org/10.51867/ajer.v2i2.20.

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The study aimed at examining retention of teachers in secondary schools of the Seventh-Day Adventist (SDA) Church in East Kenya Union Conference (EKUC). It employed a concurrent mixed methods research design and adopted an exploratory approach using a descriptive survey. Out of the twenty secondary schools in the Union, the researcher targeted eleven which sat for the national exams since 2008. The subjects of the study included teachers, principals, the Conferences/Field Education Directors and the BoM chairpersons. The instruments used for data collection were questionnaires for teachers. Interview schedules were organized for education directors, the school BoM chairpersons, the principals and teachers for triangulation. Observation schedule was also organized. This targeted the school infrastructure and generally all what goes on in the school. The school learning facilities and the behavior of teachers in school was also captured here. The other instrument used was the tool for document analysis to collect data for 8 years. Ninety-eight (98) teachers were required to fill the provided questionnaire, but the eleven principals, five education directions and eleven Boards of Management (BoM ) chairpersons were subjected to interviews. Three teachers per school were also interviewed for triangulation purpose. Observations were also done during the visits in schools. Documentary analysis method was also used to gather information on the turnover trends of teachers for eight years. The data collected was analyzed using descriptive statistics such as frequencies, percentages, means and standard deviations. Documentary analysis was done on records about teacher retention. Content analysis was done on responses from interviews and in open-ended questions to identify the emerging themes. The findings show that more teachers were leaving schools than those being employed in most of the years. Generally, it is evident that some teachers left church employment. The turnover was experienced annually. However, teachers intended to remain in the school as long as the administration was cooperative, understanding, appreciative, recognizes their efforts, was caring and was ready to treat them with dignity. The study recommends that the school administration should be cooperative to teachers, by treating them with dignity and appreciating their efforts. There should be stringent measures for motivating teachers, ensuring that they had access to housing and transport and that they were adequately remunerated.

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Kamundi, Shadrack. "Student Retention in secondary schools of Seventh-day Adventist Church in East Kenya Union Conference." African Journal of Empirical Research 2, no. 2 (April 10, 2021): 1–12. http://dx.doi.org/10.51867/ajer.v2i2.19.

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The study assessed students’ retention in secondary schools of the SDA Church in EKUC. It employed a concurrent mixed methods research design and adopted an exploratory approach using a descriptive survey. The subjects of the study included students, principals, the Conferences/Field Education Directors and the Board of Management (BoM) chairpersons. Based on expectancy theory of motivation, the study adopted the concurrent mixed methods research design. The target population was the twenty Seventh-day Adventist Church maintained Secondary Schools in EKUC. The unit of analysis was eleven secondary school principals, five education directors and, eleven chairpersons of the school boards of management (BOM) and 335 students. Cluster sampling technique was used to get the samples. The target population was divided into five clusters (principals, students, education directors and, board chairpersons). Samples were obtained from each of these clusters. The instruments used for data collection were questionnaires for students. Interview schedules were organized for education directors, the school BoM chairpersons and the principals for triangulation. Observation schedule was also organized. This targeted the school infrastructure and generally all what goes on in the school. The school learning facilities and the behavior of teachers in school was also captured here. The other instrument used was the tool for document analysis to collect data for 8 years. Students (335) were required to fill the provided questionnaire, but the eleven principals, five education directions and eleven BoM chairpersons were subjected to interviews. Documentary analysis method was used to get information on KCSE performance for the same period of eight years. The data collected was analyzed using descriptive statistics such as frequencies, percentages, means and standard deviations. Documentary analysis was done on records about teacher retention. Content analysis was done on responses from interviews and in open-ended questions. The findings show that there were high numbers of students in Form 2 and 3 who dropped within the year and those who joined. Students were being replaced as they dropped out in some of the years. All in all, there were high annual turnover rates. This could affect the learning processes as well as students’ academic performance. The study recommends the need for schools to put in place strategies for ensuring that students learning facilities were available. Students should also be motivated to remain in school. Bursaries and sponsorships for students from poor backgrounds should be availed. Spiritual guidance, work programs and flexible fees payment mechanisms should also be instituted so as to support children from poor background to remain in school.

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Kamundi, Shadrack. "Student Retention in Secondary Schools of Seventh-day Adventist Church in East Kenya Union Conference." Science Mundi 1, no. 1 (April 17, 2021): 20–30. http://dx.doi.org/10.51867/10.51867/scimundi.1.1.2021.26.

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The study assessed students’ retention in secondary schools of the SDA Church in EKUC. It employed a concurrent mixed methods research design and adopted an exploratory approach using a descriptive survey. The subjects of the study included students, principals, the Conferences/Field Education Directors and the Board of Management (BoM) chairpersons. Based on expectancy theory of motivation, the study adopted the concurrent mixed methods research design. The target population was the twenty Seventh-day Adventist Church maintained Secondary Schools in EKUC. The unit of analysis was eleven secondary school principals, five education directors and, eleven chairpersons of the school boards of management (BOM) and 335 students. Cluster sampling technique was used to get the samples. The target population was divided into five clusters (principals, students, education directors and, board chairpersons). Samples were obtained from each of these clusters. The instruments used for data collection were questionnaires for students. Interview schedules were organized for education directors, the school BoM chairpersons and the principals for triangulation. Observation schedule was also organized. This targeted the school infrastructure and generally all what goes on in the school. The school learning facilities and the behavior of teachers in school was also captured here. The other instrument used was the tool for document analysis to collect data for 8 years. Students (335) were required to fill the provided questionnaire, but the eleven principals, five education directions and eleven BoM chairpersons were subjected to interviews. Documentary analysis method was used to get information on KCSE performance for the same period of eight years. The data collected was analyzed using descriptive statistics such as frequencies, percentages, means and standard deviations. Documentary analysis was done on records about teacher retention. Content analysis was done on responses from interviews and in open-ended questions. The findings show that there were high numbers of students in Form 2 and 3 who dropped within the year and those who joined. Students were being replaced as they dropped out in some of the years. All in all, there were high annual turnover rates. This could affect the learning processes as well as students’ academic performance. The study recommends the need for schools to put in place strategies for ensuring that students learning facilities were available. Students should also be motivated to remain in school. Bursaries and sponsorships for students from poor backgrounds should be availed. Spiritual guidance, work programs and flexible fees payment mechanisms should also be instituted so as to support children from poor background to remain in school.

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42

Kamundi, Shadrack. "Teacher Retention in Secondary Schools of Seventh-day Adventist Church in East Kenya Union Conference." Science Mundi 1, no. 1 (April 17, 2021): 7–19. http://dx.doi.org/10.51867/10.51867/scimundi.1.1.2021.25.

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The study aimed at examining retention of teachers in secondary schools of the Seventh-Day Adventist (SDA) Church in East Kenya Union Conference (EKUC). It employed a concurrent mixed methods research design and adopted an exploratory approach using a descriptive survey. Out of the twenty secondary schools in the Union, the researcher targeted eleven which sat for the national exams since 2008. The subjects of the study included teachers, principals, the Conferences/Field Education Directors and the BoM chairpersons. The instruments used for data collection were questionnaires for teachers. Interview schedules were organized for education directors, the school BoM chairpersons, the principals and teachers for triangulation. Observation schedule was also organized. This targeted the school infrastructure and generally all what goes on in the school. The school learning facilities and the behavior of teachers in school was also captured here. The other instrument used was the tool for document analysis to collect data for 8 years. Ninety-eight (98) teachers were required to fill the provided questionnaire, but the eleven principals, five education directions and eleven Boards of Management (BoM ) chairpersons were subjected to interviews. Three teachers per school were also interviewed for triangulation purpose. Observations were also done during the visits in schools. Documentary analysis method was also used to gather information on the turnover trends of teachers for eight years. The data collected was analyzed using descriptive statistics such as frequencies, percentages, means and standard deviations. Documentary analysis was done on records about teacher retention. Content analysis was done on responses from interviews and in open-ended questions to identify the emerging themes. The findings show that more teachers were leaving schools than those being employed in most of the years. Generally, it is evident that some teachers left church employment. The turnover was experienced annually. However, teachers intended to remain in the school as long as the administration was cooperative, understanding, appreciative, recognizes their efforts, was caring and was ready to treat them with dignity. The study recommends that the school administration should be cooperative to teachers, by treating them with dignity and appreciating their efforts. There should be stringent measures for motivating teachers, ensuring that they had access to housing and transport and that they were adequately remunerated.

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43

PATRICK, ARTHUR N. "Seventh-day Adventist History in the South Pacific: A Review of Sources." Journal of Religious History 14, no. 3 (June 1987): 307–26. http://dx.doi.org/10.1111/j.1467-9809.1987.tb00631.x.

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Schoepflin, Rennie B. "Making Doctors and Nurses for Jesus: Medical Missionary Stories and American Children." Church History 74, no. 3 (September 2005): 557–90. http://dx.doi.org/10.1017/s0009640700110819.

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The December 1899 issue of Our Little Friend, a Seventh-day Adventist Sabbath school paper containing moral instruction, missionary stories, and the upcoming week's Bible study lessons, related the following story to its young readers:

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45

Ganulych, P. "Interfaith difficulties in implementing Christian ethics in school education." Ukrainian Religious Studies, no. 36 (October 25, 2005): 105–7. http://dx.doi.org/10.32420/2005.36.1630.

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The arrival of democracy in Ukraine in the 1990s was regarded by Christians as special opportunities in the development of spirituality. Church members, pastors, presbyters went to school and began to teach kindness, talk about God, and lay the foundations of religious ethics. All denominations participated in it. Who is more, who is less, but each did as he saw fit. The Seventh-day Adventist Church also participated in this. An extensive network of teachers, their training, and special textbooks were introduced. There were sponsors who supported this ministry financially. All this was done in a semi-legal manner, based on personal contacts.

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Verdianto, Yohanes. "Reasons of How Adventists Pioneers Accepted the Truth about Sabbath (1844-1863)." Abstract Proceedings International Scholars Conference 7, no. 1 (December 18, 2019): 1908–26. http://dx.doi.org/10.35974/isc.v7i1.865.

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Introduction: Seventh-day Adventist Church (SDA) emerged as a denomination in the nineteenth century amid Sunday’s observance domination. The majority of the SDA pioneers are Sunday keepers. The seventh-day Sabbath was first brought to the Millerite Adventists by Rachel Oakes. She is a member of the Seventh-day Baptist who joined the Millerite Adventists. The first time the seventh-day Sabbath was introduced in Millerite Adventists, there was upheaval and conflict. But finally, a group of Sabbatarian Adventists was formed which kept the seventh-day Sabbath. This group finally became SDA Church. The purpose of this work is to find out what were the reasons for the Adventists pioneers to accept the Sabbath. Result: This paper argued that there were four reasons why Sabbatarian Adventists received the seventh-day Sabbath. First, the Sabbatarian Adventists kept the seventh-day Sabbath because of their investigation of the Bible, which led them to abandon Sunday observance and accepted the Sabbath. Second, one of the co-founders of the SDA, Ellen G. White, confirmed that the Sabbath is related to the temple in heaven, because the Ten Commandments, including the fourth commandment, still remains there and never been eliminated. Third, the pioneers of the SDA also found that there was a connection between the Sabbath and the three angels’ messages, in which the issue will be the worship of God and its closely related to the seventh-day Sabbath. Fourth, they saw that Sabbath was related to eschatology. In this understanding, they understood that Sabbath would still be observed in the new world. Method: This paper is a historical approach using documentary research method. For each reasons, researcher utilizes primary resources. Secondary resources are employed only to see current opinions about the issue.

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Topalov, Anne-Marie. "Religion et santé: le cas de la diététique des Adventistes du 7e jour." Social Compass 34, no. 4 (November 1987): 509–14. http://dx.doi.org/10.1177/003776868703400412.

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In the field of the relationships existing between a religious dynamic and a political process, are situated some health politics. This is the case, for instance, of the health politic that the Seventh Day Adventist Church promotes. This doctrine was born in USA in the mid 19th century, based upon the visions that Ellen Gould WHITE claims to have received from God. She was the prophetic leader of the adventist movement which inscribes itself in the Revivalism of this era, and among various millenarian and apo calyptic currents. This vision, concerning the meaning of the Apo calypse's message of the three angels, allowed Ellen to integrate her entire platform for sanitary and social reform — copied clo sely upon the one of the reformers of her time — into the religions reform whose necessity had been « revelated » to her in a vision, also. Thus, a veritable health religion, which is characteristic of adventist soteriology, is the condition sine qua non of religious health.

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O. Amanze, Philemon, and Chigemezi N. Wogu. "Internet Evangelism: An Effective Method for Soul-winning in the Seventh-day Adventist Church in Nigeria." Asia-Africa Journal of Mission and Ministry 11 (February 28, 2015): 149–70. http://dx.doi.org/10.21806/aamm.2015.11.08.

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Lawson, R. "Church and State at Home and Abroad: The Evolution of Seventh-day Adventist Relations with Governments." Journal of the American Academy of Religion LXIV, no. 2 (January 1, 1996): 279–311. http://dx.doi.org/10.1093/jaarel/lxiv.2.279.

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50

Vance, Laura. "Rejecting Women’s Ordination." Nova Religio 21, no. 1 (August 1, 2017): 85–99. http://dx.doi.org/10.1525/nr.2017.21.1.85.

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The July 2015 meeting of the Adventist General Conference was dominated by an often contentious debate about women’s ordination. Though founded by a female charismatic leader, Adventists were contesting women’s ordination by at least 1881, and the contemporary denomination has studied the question for more than four decades. Tension has burgeoned in recent years as some regional Seventh-day Adventist unions have ordained women despite the lack of movement-wide policy change. In July 2015, as delegates deliberated on a motion to allow each division of the world church to decide the question of women’s ordination for itself, the gathering saw an unusual degree of discord, and this disagreement about gender and women’s roles spilled over from the ordination debate into discussions of other agenda items. Despite a “No” vote on the motion, the controversy surrounding women’s ordination persists in Adventism.

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