Suchergebnisse

Congo Union Mission of Seventh-day Adventists, Congo Belge, Africa, TLS, 2 pp. -- Wentland tells Barnard that their President Tshombe was imprisoned by the Central Government over in Leopoldville for a number of weeks and was recently freed.

Congo Union Mission of Seventh-day Adventists, Congo Belge, Africa, TLS, 2 pp. -- Talks about how they recently had to leave Elisabethville leaving everything behind, and how they were fortunate to get away with all the political turmoil taking place.

Problem There are indications that failure on the part of Christian workers in Japan to develop a family-centered strategy of evangelism based on a balanced appreciation of the cultural integrity of that country has contributed to the slow growth of Christianity. The Seventh-day Adventist Church, while stressing the importance of the family, has largely failed to understand the Japanese family and to realize its potential for evangelism. Method The project was organized in two parts. As the Seventh-day Adventist family in Japan was seen to be first of all Japanese, a review of the literature concerning the characteristics and development of the traditional Japanese family was undertaken. Secondly, survey instruments were designed and sent to all 1870 Adventist spouses of united families, to a sample of .81 Seventh- day Adventist spouses of divided families, to all 108 Seventh- day Adventist ministers, and to a sample of 192 unmarried Seventh- day Adventist youth, seeking information that would help to gain a clearer understanding of the Adventist family and how it might be strengthened and made more effective in evangelism. Results A survey of the literature indicated that the traditional Japanese family possessed both great strengths and weaknesses. Social and political changes in recent years were noted that have weakened the traditional family system. However, the emergence of a nuclear-conjugal family was not seen as implying the demise of those characteristics that had developed over the centuries. Remnants of the old patterns of thinking and behavior are still in evidence in Japanese society today, in spite of impressive changes. Data in 127 tables and six graphs described the characteristics of the Seventh-day Adventist family. Yearly family income was seen as similar to the average reported family income in Japan, whereas the education level of Adventist spouses was considerably higher than the average. Nearly one out of three of the major wage earners in Adventist families earned his living from the church, and the ratio of female to male members was seen to be more than three to one. Nearly six out of ten Adventist families sent all Data in 127 tables and six graphs described the characteristics of the Seventh-day Adventist family. Yearly family income was seen as similar to the average reported family income in Japan, whereas the education level of Adventist spouses was considerably higher than the average. Nearly one out of three of the major wage earners in Adventist families earned his living from the church, and the ratio of female to male members was seen to be more than three to one. Nearly six out of ten Adventist families sent all their children to Adventist schools and one out of four Adventist spouses hoped that their first born son would become a doctor or a specially trained worker in some medically related profession. As evaluated by their pastors, 65 percent of the membership of the church were seen as faithful to the church when both husband and wife were church members, in contrast to 45 percent when they were single, married to non-members, divorced, or widowed. Among the results of this study were numerous insights and convictions in connection with the family, some of which arose directly as a result of this project and others which have been deepened by it. Recommendations were developed that would hopefully lead to stronger families in the Seventh-day Adventist Church and to a family-centered approach to evangelism.

The purpose of the work is to reveal the peculiarities of the Seventh-day Adventist military service under the condition of the historical context analysis (the religious confession/denomination emergence, formation, and development) with emphasis on the situation in independent Ukraine. The methodology of the research is based on the principles of historicism, systematicity, scientificity, verification, the author's objectivity, as well as on the application of the general scientific: analysis, synthesis, generalization methods. The scientific novelty is that for the first time, on the basis of the foreign sources and the Ukrainian lists of the legislative and regulatory acts on military duty and military service, the Seventh-day Adventist military service was comprehensively considered in the United States of America, during World War I and World War II, in the Soviet and modern Ukraine. The Conclusions. The study highlights the main stages of discourse between the state's need for self-protection and the religious beliefs of the Adventists. It has been revealed that during World War I and World War II there were compromises on the principle of non-participation in hostilities, carrying weapons, and breaking the Fourth Commandment (Keep the Sabbath day holy). It has been revealed that the US Adventists were able to establish cooperation with the armed forces and create a special program, which was called the "Medical Training for the Servicemen", which is relevant today. The military service and military duty issues in the Ukrainian context have been considered. It has been found out that the church members in Ukraine, who refused to carry weapons, had an opportunity to choose an alternative (non-military) service instead of the conscript military service. However, in a state of martial law or a state of emergency, certain restrictions may be imposed on citizens' right to take alternative (non-military) service, indicating the duration of these restrictions.

The purpose of the work is to reveal the peculiarities of the Seventh-day Adventist military service under the condition of the historical context analysis (the religious confession/denomination emergence, formation, and development) with emphasis on the situation in independent Ukraine. The methodology of the research is based on the principles of historicism, systematicity, scientificity, verification, the author's objectivity, as well as on the application of the general scientific: analysis, synthesis, generalization methods. The scientific novelty is that for the first time, on the basis of the foreign sources and the Ukrainian lists of the legislative and regulatory acts on military duty and military service, the Seventh-day Adventist military service was comprehensively considered in the United States of America, during World War I and World War II, in the Soviet and modern Ukraine. The Conclusions. The study highlights the main stages of discourse between the state's need for self-protection and the religious beliefs of the Adventists. It has been revealed that during World War I and World War II there were compromises on the principle of non-participation in hostilities, carrying weapons, and breaking the Fourth Commandment (Keep the Sabbath day holy). It has been revealed that the US Adventists were able to establish cooperation with the armed forces and create a special program, which was called the "Medical Training for the Servicemen", which is relevant today. The military service and military duty issues in the Ukrainian context have been considered. It has been found out that the church members in Ukraine, who refused to carry weapons, had an opportunity to choose an alternative (non-military) service instead of the conscript military service. However, in a state of martial law or a state of emergency, certain restrictions may be imposed on citizens' right to take alternative (non-military) service, indicating the duration of these restrictions.

The purpose of the work is to reveal the peculiarities of the Seventh-day Adventist military service under the condition of the historical context analysis (the religious confession/denomination emergence, formation, and development) with emphasis on the situation in independent Ukraine. The methodology of the research is based on the principles of historicism, systematicity, scientificity, verification, the author's objectivity, as well as on the application of the general scientific: analysis, synthesis, generalization methods. The scientific novelty is that for the first time, on the basis of the foreign sources and the Ukrainian lists of the legislative and regulatory acts on military duty and military service, the Seventh-day Adventist military service was comprehensively considered in the United States of America, during World War I and World War II, in the Soviet and modern Ukraine. The Conclusions. The study highlights the main stages of discourse between the state's need for self-protection and the religious beliefs of the Adventists. It has been revealed that during World War I and World War II there were compromises on the principle of non-participation in hostilities, carrying weapons, and breaking the Fourth Commandment (Keep the Sabbath day holy). It has been revealed that the US Adventists were able to establish cooperation with the armed forces and create a special program, which was called the "Medical Training for the Servicemen", which is relevant today. The military service and military duty issues in the Ukrainian context have been considered. It has been found out that the church members in Ukraine, who refused to carry weapons, had an opportunity to choose an alternative (non-military) service instead of the conscript military service. However, in a state of martial law or a state of emergency, certain restrictions may be imposed on citizens' right to take alternative (non-military) service, indicating the duration of these restrictions.

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 The Seventh- day Adventist church in Botswana, although being among the fastest growing churches in the country, has not been able to reach the Basarwa tribe since 1921. This is in spite of the church's best effort. Among the contributing factors is the apparent failure by the church to develop a culturally relevant approach that considers the Basarwa unique lifestyle and a lack of Basarwa church leaders. Methodology Surveys were administered among the Basarwa in four districts to establish their awareness of the church and factors that hinder them from joining the church. Training on church leadership for the Basarwa was conducted. Literature was reviewed on the lifestyle of the Basarwa, the work of other Christian organizations among the Basarwa, and lessons were drawn from the government's approaches on implementing change among the Basarwa. Finally a proposal for church leadership recruitment and training program will be submitted to the Union and the Southern Africa Indian Ocean Division as a contribution on how to reach unique peoples of the world. Results The project revealed a concern for the spiritual condition of the Basarwa, and raised awareness about the need for Basarwa leaders in the Basarwa communities. It also indentified some possible future Basarwa leaders who could be recruited and trained for church leadership. Conclusions On the basis of these findings and proposal, the Church should be deliberate in the recruitment and training for the Basarwa during the period 2010-2015.

Since Ghana gained independence from colonial rule, religious broadcasting has undergone self- and governmental censorship. Post-independence governments have either clamped down on the activities of church organizations by disagreeing with them or have intimidated them in numerous ways to tone down some aspects of their activities that the government considers unacceptable. In recent times, both individual Ghanaians and government functionaries, especially, have looked at the Christian church with suspicion and skepticism. Many of them consider the Christian message, at least in the way it is presented, out of touch with, and irrelevant to the everyday needs and realities of the Ghanaian society. This criticism is justified in part in the Adventist attempt at radio evangelism in Ghana. For example, in the 1960s, the Seventh-day Adventist (SDA) church began airing the American Voice of Prophecy radio broadcast in Ghana. This broadcast was used verbatim, just as it was first broadcast on American radio. Many of the examples and the illustrations used in the broadcast were alien to the Ghanaian public. The messages were good, but the illustrations were so irrelevant and foreign that they obviously colored the understanding of the message. This project develops an approach to a Seventh-day Adventist radio evangelism in Ghana. It does this first, by developing a theological perspective as explained in Paul's philosophy of Christian service: "by all means to save some" (1 Cor 9:22). Secondly, by using the great gospel commission of Jesus Christ in Matt 29:16-20, which forms the basis for all Christian communication and witness. Relating the biblical concept and the contemporary situation points to a religious radio ministry that is both cross-cultural and cross-religious. The message will be shaped to reach directly to the hearts of all human beings irrespective of their religious affiliation. In addition, the study suggests that evangelism must be done by means of innovative holistic ways of presenting the gospel message, in a participatory and practical format. These practical approaches respond to the revolutionary, ideological situation in Ghanaian society, and reflect felt needs and problems that will assist the government in its economic and moral revolution. Reviewing current methodologies in radio programming, the project develops program scripts for pilot programs under four selected formats: the teaching-preaching, talk show/commentary, radio spot, and the religious news and commentary. These program scripts are aimed at presenting the gospel through teaching, and discussion, to show the government and people of Ghana that the Christian church is committed to addressing social issues to bring about change.

Problem. Despite the numerical growth of Seventh-day Adventist (SDA) membership and the number of private and parochial schools, there has not been a corresponding increase in student enrollment in Adventist church schools in British Columbia, Canada. This study investigated possible reasons for this trend through a study of the attitudes of church members toward the support of Adventist education in the province. Method. The data for this study were gathered using the Adventist Education Opinion Survey (Naden, 1987). The sample was SDA church members in British Columbia who provided 498 usable responses that were analyzed by the use of item analysis, one-way ANOVA, and test of correlation coefficient. Each of the 17 hypotheses was tested at the.05 alpha level. Findings. The main findings of this study based on the data received include the following: (1) Respondents who were more positive in perceiving church schools as an avenue through which students become members of the Seventh-day Adventist church were females, singles as opposed to married, respondents between 15-35 years of age, those who were members of the church between 1-9 years, and those employed by the church. (2) Respondents for whom Christian education was a conviction rather than a preference were more favorable in their attitude toward the support of church schools. (3) Church leadership was not a factor that contributed to a more positive attitude toward church schools. (4) Respondents who favored accepting government funds for church schools and those opposed to it were not significantly different in their attitudes toward church schools. Conclusions. (1) Respondents in general seemed not to have strong positive attitudes toward the support of Seventh-day Adventist church schools. (2) Church schools were perceived as playing a significant role in thespiritual nurture of students. (3) Although many respondents viewed Christian education as a conviction rather than a preference, this stance needs to be strengthened.

Problem. Frederick Griggs was a pivotal figure in the development of Seventh-day Adventist education. As an administrator he was influential in clarifying educational goals, defining the scope of the educational program, and building the structure and organization necessary to achieve and maintain an educational system. Despite his considerable contribution to Adventist education, there has been no comprehensive investigation of his life. Method. This study has investigated Grigg's life from the perspective of his work as an educational administrator. A historical-documentary method of research has been used. Major sources have been collections of official correspondence; minutes of committees, boards, and faculties; official records of institutions; church periodicals; and miscellaneous archival materials. These sources have been reposited in the archives of the General Conference of Seventh-day Adventists, the Ellen G. White Estate, and the archives of the institutions with which Griggs was associated. Conclusions. Griggs served the Seventh-day Adventist church for fifty-nine years, thirty-five of which were in the field of educational administration. As an educational administrator he was principal of a preparatory school, academy principal, president of two colleges, and twice served terms as executive secretary of the General Conference Department of Education. As executive secretary of the Department of Education, Griggs led in the development of a comprehensive system of schools, elementary through college, accompanied by appropriate organizational structures for the governance and maintenance of the system. As academy and college administrator, Griggs translated goals into educational practice, stimulated growth in enrollments and campus facilities, encouraged the professional development of faculties, and molded the values and belief systems of students. In leadership style, Griggs was open, collegial, and democratic. As an administrator he demonstrated competency in such important administrative processes as planning, organizing, leading, and controlling. Likewise, he revealed skill in handling the technical, human-relations, and conceptual demands of his work. Griggs left a lasting impression upon Adventist education.

The present study examines the impact of the Seventh-day Adventist Church's structure on mission effectiveness in taking the gospel to unreached people groups between 1980 and 2010. A historical descriptive study, this dissertation's theory base includes structure from an anthropological perspective; structure, mission, and effectiveness from an organizational perspective; and church structure and mission effectiveness in Christian history. The impact of structure on mission effectivenessis evaluated in the present work by looking for patterns in history in which the structure has been either a facilitator or a hindrance for establishing churches among those who have not been reached with the gospel. This work surveyed previous studies on the different areas of the theory base, and its primary sources include annual statistical reports and other documents from the General Conference of Seventh-day Adventists and their Office of Archives, Statistics, and Research, as well as board minutes and denominational journals. The findings reveal that, although the Seventh-day Adventist Church organization was started with missionary concerns in mind and has clearly defined its mission, its current performance metrics do not reveal much about the organization's effectiveness in achieving its mission. These measures--as reflected in the Annual Statistical Reports --as well as all administrative decisions, including but not limited to Interdivision Employee assignment, Thirteenth Sabbath School projects selection, and evangelistic/institutional employee ratios, should be better aligned with the mission of reaching the unreached. It is also necessary to nurture a healthier, mutually affirming, government/industries-like relationship between the church's formal structure and the many semi-autonomous mission structures that have been born within the church, a relationship where the denomination regulates but not administrates its mission structures, and where mission structures actually engage in mission instead of wasting time and energy in demonstrating they do the work better than the demomination's structure.