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After the Opium War, ending in 1842, western trade, religion, and education began entering China. Seventh-day Adventists entered China in 1888 but made few converts until they established schools. China Training Institute was founded in 1910 by Dr. Harry W. Miller, who introduced a work-study program according to the Adventist philosophy of education advocated by Ellen White, a founder of the Church. When D. E. Rebok became president of the school in 1922, he further promoted this work-study program, moving the institution to a rural area at Chiao Tou Tseng in 1925. The Sino-Japanese Conflict in 1937-45 and the Civil War which followed forced the Institute to move several times. In 1951 it was taken over by the Communist government for an industrial training school. With the fall of China to Communism Seventh-day Adventist in 1950 voted to establish atraining school in Taiwan. Opened in 1952, this institution also established a vocational program. In 1954 the school was upgraded to a junior college and in 1964 to a senior college. In 1972 the college moved to a rural location in Yu Chi county. Ninety-five percent of denominational workers in Taiwan are graduates of the college. South China Union College developed from two mission schools in Canton which merged in 1922 to become the Sam Yuk Middle School, the name indicating work study program. The institution trained denominational workers for South China and provided students for ChinaTraining Institute. The Sino-Japanese War forced it to move to Hong Kong in 1937 where it established a permanent campus in 1939. The school became a junior college in 1953 and a senior college in 1969. Its work-study program declined after the 1950s because of social-economic change, management problems, and high technology demand. Through these institutions Seventh-day Adventist, have implemented their philosophy of intellectual, vocational, and spiritual training within Chinese culture. But political changes in China affected these institutions causing them to move frequently, change their names, and combine campuses. There is now interest in orientalizing the western system of education.

Problem. In December of 1981 the Norwegian government suddenly opened the possibility of Community Radio in Norway. This was a rather drastic decision since the country had had a government-sponsored radio monopoly for almost fifty years. All at once, Christian denominations and other organizations in selected areas all over the country were able to present their message on radio broadcasts. The Seventh-day Adventist Church in Norway was taken by surprise when the government radio monopoly was suddenly dissolved. It had not applied for permission to start broadcasting and had done little preparation for such a media development. Several other Christian denominations had been preparing for this eventuality for a number of years and were able to start broadcasting shortly after government permissions were granted. Later, a number of Seventh-day Adventist congregations were able to buy air-time from organizations which had already received permission. In September of 1984, a number of Seventh-day Adventist congregations received official permissions to start broadcasting on Community Radio in Norway. The purpose of this study, therefore, was to develop a strategy for a local Seventh-day Adventist ministry on Community Radio in Norway, and to suggest formats of radio broadcasts that might be used in such a ministry. Furthermore, the writer investigated the enormous problem of secularism, which is challenging the Christian community in Western Europe. Guidelines were suggested which might help the Christian broadcaster reach the increasingly larger secular part of the European population. The study suggests the following conclusions: 1. It is important for the Christian broadcaster to start with his target audience, to do research and develop a strategy to reach his target audience. 2. The Christian broadcaster should be aware of the advantages and disadvantages of radio. The medium of radio is particularly useful in the early stages of evangelism. It is an effective medium for building awareness and influencing change. 3. The wide-spread secularism in Norway poses a real challenge to the Christian community, but study shows that secular people can be more easily reached on the basis of felt needs. 4. One cannot conclude that one format of religious radio broadcasting is better than another. It is all a matter of what target audience one is trying to reach. The format should be regarded as a vehicle that can help the Christian broadcaster reach his target audience.

In this in-depth study of how the religious beliefs of Adventist Americans affect their stance on public policies, Dudley and Hernandez address Adventist attitudes toward public issues and political identification, including the issues of voting and holding political office. - A Puzzling Relationship.Made in America.The Jewel of Consistency.Adventism and Politics in Historical Perspective.The Adventist Connection.The Religion of American Adventists.Social Sources of Religious Commitment.The Politics of American Adventists.How Religion Informs Political Positions.Social Sources of Political Positions.Making Sense out of It All.Overcoming the Great Fallacy.New Directions for the Church.APPENDIX: Methodology of the Study

Problem. The Seventh-day Adventist denomination has developed a school system to serve theindividual needs of its members and general needs of the church. From 1972 to 1986, the educational work of the Adventist church in Taiwan has declined steadily. This study was to investigate the attitudes of church members toward the support of Adventist education on relation to demographic and personal variables. Method. The Adventist Christian Education Attitude Scale measured (1) demographic characteristics; (2) 59 attitude statements, arranged in five scales, identified by factor analysis; and (3) the 13 reasons why church members did not attend or send their youth to Adventistschools. Questionnaires were mailed to 495 church members, 457 of whom responded. The 18 null hypothesis were tested by the t-test for independent means and one-way analysis ofvariance, each hypothesis was tested at an alpha level of.05. Results. This study revealed the following: (1) Of the five identified areas of church members' attitude toward Adventist education, the Christ-centered education and character building of children and youth was ranked highest; the curriculum offering and teacher qualifications lowest. (2) There was a significant difference in attitudes toward the support of Adventist education inrelation to 17 demographic and personal characteristics. (3) The first five reasons why church members do not attend or do not send their youth to Adventist schools were: (a) the schools are not officially recognized by the Taiwan government; (b) opportunity to find a job after graduation is limited; (c) the cost for Adventist education is too burdensome; (d) the curriculum offering is limited; and (e) teachers are inadequately qualified. Conclusions. The major conclusions were: (1) Ministers and teachers had a more favorable attitude than members in other occupations toward the support of Adventist education. (2) Parents who were members of the Adventist church had a more positive attitude toward Adventist education than those parents who had other religious affiliations. (3) Church memberswho had attended an Adventist school for a longer period of time reported a higher degree of support for Adventist schools than those who had attended an Adventist school for a shorter period of time. (4) Church members who had attended an Adventist college had a more negative attitude toward the Adventist education than those who had not.

Problem There are many Adventist military personal and their families in the Ghana Armed Forces. This has led to the establishment of two organized churches and two companies in the military barracks. Since most of the Adventist military personnel are enlisted persons (non-officers), there is a need for an officer as a spokesperson. The interest that non-Adventist military personnel had shown in the Adventist message, especially in the areas of marriage, health, and evangelism, calls for a well- established Adventist chaplaincy ministries not only to win souls but to retain them. The Ghana Armed Forces has made a request to Seventh-day Adventists to provide them with chaplains. Pastors in Ghana will respond to this challenge if they know what their work will be. Method The biblical foundation of military chaplaincy was developed from the Old and New Testaments. A summary of the history and structure of the Ghana Armed Forces is given as it relates to chaplaincy. Interviews and research into books and the armed forces communication sources were used to gather information and suggestions to establish Seventh- day Adventist chaplaincy ministries in the Ghana Armed Forces. Results Research shows that the major reason why Seventh-day Adventists had not been able to establish chaplaincy ministries in the Ghana Armed Forces is the fear of unknown expectations and presumed career uncertainty in the armed forces. The manual in this paper, therefore, gives almost all the needed information about chaplaincy in the armed forces and develops a strategy for the establishment of chaplaincy in the Ghana Armed Forces. Conclusion The West Africa Union and the Africa-Indian Ocean Division need to create Adventist chaplaincy ministry positions at each level to coordinate with the General Conference Adventist Chaplaincy Ministries Office. This chaplaincy department will recruit and coordinate military chaplains not only in the Ghana Armed Forces but armed forces throughout Africa. Chaplaincy ministries need to be established in the armed forces, and the stage seems to be set for making an effort to have Adventist chaplains in the armed forces.

Abstract: Narratives of five Seventh‐day Adventist heterosexual women whose mixed‐orientation marriages ended were analyzed through the lens of ambiguous loss. Thematic coding identified a wave‐like process of changing emotional foci that emerged from their experience during marital dissolution. Elements of ambiguous loss included boundary ambiguity, retrospective interpretation and grieving, secrecy, and renegotiation of spiritual beliefs. A process model is introduced and elucidated through participant narratives. Treatment suggestions and implications for further study are provided.

Since the mid 1970s the Seventh-day Adventist Church has become increasingly involved in management by objectives and has adapted and applied it with varying degrees of success in conferences and churches. Very little overt pragmatic and theological motivations have accompanied the promotion of this movement toward the use of management by objectives in the church. Leaders have simply proceeded with it on the apparent assumption that since it is an effective leadership approach in secular organizations it would be equally effective in an ecclesiastical situation . While the thesis of this study contends that management by objectives is compatible with a Seventh-day Adventist understanding o f the nature and mission of the church, it seeks to identify the pragmatic and theological foundations on which it may be allowed to stand. An investigation of the application of management by objectives in the Wisconsin Conference o f Seventh-day Adventists demonstrates how needful it is for conference leaders to build on these foundations in order to allow it to serve its purpose with integrity . The most important dynamics of management by objectives are identified as missional intentionality , responsible democracy, a wise use of authority , and accountability. These concepts are examined in the light o f Scripture and integrated with a Seventh-day Adventist understanding of church leadership. A conclusion that is reached at this point suggests that a more theologically precise modification of management by objectives would be ministry by objectives. Such a designation seems to be more in keeping with the biblical perspective of servanthood and service in Christian leadership, yet does not require that management by objectives become untrue to the intent of its pragmatic design. Regarded in this manner it is altogether compatible with the most important principles of Christian leadership that are brought to view in Scripture. As a safeguard against the development o f objectives for the sake of objectives, an attempt is also made in this study toward the development of a Seventh-day Adventist ecclesiology by means of the construction of certain models: The church as a Matrix of the New Humanity, as an Apocalyptic Movement, a Servant, and Organization. These models suggest a broad scope o f inreach and outreach ministries that ought to be re fle cte d in the objectives of the church. This approach to churchmanship provides for theology to inform our goal setting instead of the reverse. Theology is retained in its commanding place in the church. Management by objectives functions in an "afterward" and subservient capacity as an adaptable medium through which the theology of the church might be reflected in its structures. When kept in this relationship, and viewed from boll; a pragmatic and theological point of view, management by objectives and the nature and mission o f the Seventh-day Adventist Church are compatible.

Corporate governance is a global issue that has caught the interest of many researchers and business owners. However, there is scanty literature that is done on the influence of corporate management on educational institutions' financial stability and in particular the Adventist Church in Tanzania. The secondary schools owned by the Seventh-day Adventist (SDA) church in Tanzania have faced a financial crisis and this study investigated the church's corporate governance and the financial stability of these educational institutions in Tanzania. The study adopted qualitative research design, used purposive sampling technic to collect information form the fifteen institutions, used the questionnaire to collect data from the respondents. The study used frequency statistics for the analysis with the help of SPSS version 26. The findings show that poor administration, inefficient and unprofessional boards, nepotism, bad treatment of employees, not addressing audit reports, poor customer care, poor infrastructure, and improvement of the government secondary schools have contributed to the financial crisis of these institutions and the church is advised to adhere to good corporate governance to bring remedy to the situation.

Seventh-day Adventism, a young American-based denomination, encountered strenuous opposition when it first reached Europe in the second half of the nineteenth century. This was especially true in Austria, where traditional allegiance to Roman Catholicism, linked with a strong emphasis on cultural continuity, constituted the tenor of social life. Although the Adventist church has been present in Austria for almost a hundred years, its influence and size have remained insignificant. Baptists and Methodists have had the same disappointing experience. Austria is certainly one of the most difficult countries for evangelical mission outreach in Europe. This dissertation not only describes the history of Seventh-day Adventism in Austria but also examines the relationship of the denomination to its political and religious milieu. How did the Austrian Adventists conduct themselves under the shadow of the predominant Catholic Church? How did they relate to the different forms of government such as monarchy, fascism, and National Socialism? Which missionary methods were employed to counteract the influence of alargely hostile church and state and to adapt to the environment? These and related questions are explored with the anticipation that this study may furnish valuable insights to stimulate further discussion of church-state relationships and to provide a basis for continuing investigation of the dynamics involved in encounters of minority religions with hostile socio-cultural settings. Chapter I sketches the origin and progress of the Adventist mission in Central Europe, dealing with the contributions of missionaries such as M. B. Czechowski, J. N. Andrews, and L. R. Conradi. Chapter II treats the difficult beginnings of Adventist mission work in Austria-Hungary. Chapter III describes Adventism during the interwar period. Chapter IV deals with Adventism in the corporative state and its adaptation during the Nazi period. Chapter V discusses the post-war development of Adventism until 1975. In overview, the Adventist church's adaptability from the outset of its existence in Austria facilitated denominational growth. The negative side of this approach was revealed during the Third Reich by the misuse of adaptability in making certain unwarranted concessions and compromises. Today flexibility still seems necessary to meet societal changes in Austria.

The growing coronavirus disease (COVID-19) cases have increased rapidly as an infectious disease caused by its newly developed variants. Particularly in Indonesia, positive confirmed cases of COVID-19, as of July 19, 2021, reached 2,877,476, with a death toll of 73,582 people. Indonesia ranked later as the first country with the highest active COVID-19 cases globally and then crowned as the number one country as the epicenter of the COVID-19 pandemic in Asia and the world. Due to this inevitable urgency, the government seeks various ways to prevent the transmission of the virus to the people. On the one hand, the health protocols go into strict implementation, namely, using masks, washing hands, keeping distance, avoiding crowds, and reducing mobility. On the other hand, the government also organizes a national vaccination program for all levels of society for free. Therefore, this research intently investigates the hesitancy of the Seventh-day Adventist (SDA) members in response to the COVID-19 vaccine in Indonesia. This study uses qualitative methods with the phenomenology approach, while there are fourteen informants on this study, consisting of SDA adult members with knowledge of this issue. Most of the respondents have shown similar answers regarding their doubts about the contents inside the COVID-19 vaccine. The researchers gather specific data utilizing a survey with purposive sampling through an in-depth interview. The research primarily operates Coallizi's method in the interview results. Keywords: Church members, Covid-19, vaccine, hesitancy, Indonesia

Purpose: Flourishing and mental health in the prediction of health behaviors such as exercise has been understudied. Positive emotions may promote, and negative emotions hinder protective health behaviors; however, the direction of these associations is unclear. The objective here was to investigate possible associations prospectively. Design: Longitudinal cohort study. Setting: National Sample: The Biopsychosocial Religion and Health Study of Seventh-day Adventists provided longitudinal data from 2006 to 2007 and 2010 to 2011 (n = 5789). Measures: Flourishing was based on 6 measures of social functioning (positive social exchanges, negative social exchanges, religious emotional support given, received, and anticipated, and negative interactions) and 4 measures of psychological functioning (mastery, self-esteem, spiritual meaning, and perceived stress). The positivity ratio was the ratio of positive to negative emotions assessed with the Positive and Negative Affect Schedule. Analysis: Linear multiple regression and mediation. Results: Flourishing worked indirectly through the positivity ratio to predict a later increase in exercise over the course of 3 to 5 years. Tests of mediation suggest that the association of flourishing with later exercise was indirect through an increased ratio of positive to negative affect. Initial exercise frequency was also associated with later improved flourishing and positivity ratio scores over the same period. Conclusion: The association of mental health and exercise is likely bidirectional. Exercise improves mental health, and those that have better psychosocial functioning have better mood and are more likely to increase exercise behaviors over time. Exercise is likely integral to mental health in mid to late life.

Problem Stone Mountain Seventh-day Adventist Church's vision calls for a reiterative process of growing the worship attendance to 2,000 worshipers, then initiating a new church plant every four years. At the initiation of this project, Stone Mountain Church did not have the capacity to achieve its vision. Its facility could not accommodate 2,000 worshipers. There were insufficient leaders to minister to 2,000 people, neither was there adequate leadership to take the congregation through a facilities expansion process. The shortage of leaders precluded the vision of Stone Mountain Seventh-day Adventist Church. Method Bolman and Deal (2008) provide four approaches for engaging in leader development. Their structural, human resource, political and symbolic organizational lenses, recommended for understanding organizations, provided a multifaceted process. A structural intervention was attempted by changes in the leadership structure. Human resource activities engaged personal relationship building combined with coaching. Political improvements were sought by employing Lencioni's (2000) model of developing a cohesive leadership team around seven points of organizational alignment. Symbolic shifts were tried through changes in the worship format, facilities renovation and theological clarity. Results Because of implemented leader development process, Stone Mountain Seventh-day Adventist Church has made observable moves toward its vision. Leader development has been successful in bringing the church to the threshold of a major expansion. The leader development process of this project has demonstrated its effectiveness as a means of moving the church forward. Conclusion The leader development process works. Further investment in leader development may help the church achieve its vision of planting a congregation of 500 worshipers every four years. Additional fulltime personnel will likely be required in order to further that task. Should an anticipated church merger be successful, leader development will be critical for the alignment of the two churches into a new congregation