Top PDF Understanding History: Seventh-day Adventists and their Perspectives

Understanding History: Seventh-day Adventists and their Perspectives

Understanding History: Seventh-day Adventists and their Perspectives

Froom, an editor of Ministry, the journal for Adventist clergy, published a massive four-part series Prophetic Faith of Our Fathers between 1948 and 1953, in which he exhaustively traced the use of the Historicist approach to biblical prophecy, defending it as the oldest and soundest method. Praised by non-Adventist scholars for its impressive scope and meticulous documentation, its scholarly judgments were cramped by its narrow parochial focus and its apologetic tone. In the end, its chief value was primarily bibliographic. Froom claimed to have given “a fair and faithful to fact, comprehensive and impartial treatment,” (Froom, 1971, p. 18) but his work fell short of this high standard. Other important works by Froom included the two-volume Conditionalist Faith of Our Fathers (1965-1966), a history of the doctrine of the conditional mortality of the soul, and Movement of Destiny (1971), tracing the history of Adventism and controversially including valuable discussions of various theological debates. Significantly, the work of Dick was intentionally overlooked in the otherwise comprehensive bibliographies of both Froom and Nichol. Other apologetic writers of the era included Jerome Clark, Robert Gale and Mervyn C. Maxwell, all of whom adopted a simple theological narrative framework weak on analysis (Land, 1994, pp. xix-xx). The guardian of the legacy of Ellen White during this era was her grandson, Arthur L. White, who broadened the spread and accessibility of his grandmother’s papers through new E. G. White research centres and the creation of a General Conference Archive open to outside researchers, while simultaneously zealously protecting that material from being accessed by the ‘wrong’ hands, thus preventing much investigative historical research.
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The Re-Parenting of Seventh-day Adventists? Reflections on the Historical Development, Substance, and Potential of Ellen White Studies

The Re-Parenting of Seventh-day Adventists? Reflections on the Historical Development, Substance, and Potential of Ellen White Studies

numerous occasions Ellen White suggests that the earth is about six thousand years old. 33 Therefore, her readers need to be aware that as a nineteenth-century Christian she believed that she “knew” the age of the earth because of the dates appended in the margins of many Bibles of the time; nowhere does she imply that God revealed this concept to her. A doctoral study by Colin House completed at Andrews University demonstrates clearly that it is illegitimate to use biblical chronologies to compute the age of the earth, using the methods employed by an Irish cleric, Archbishop James Ussher (1581-1656), in his Annales Veteris et Novi Testamenti. Ussher’s book, written 1650-54, propounded (according to Chambers Biographical Dictionary) “a long-accepted chronology of Scripture which fixed the Creation precisely at 4004 BC.” Seventh-day Adventists should not be constrained by Ussher’s limited knowledge; what we need to do is match his diligence in Bible study as we faithfully use interpretive tools unavailable to him but freely available to us. 34 Ellen White recognised God as the author of both the Bible and science; we need to be faithful to this idea as we develop and cherish a doctrine of creation that embraces the perspectives of Genesis and evidence about time derived from ice-cores, archeology, radiometric dating, paleontology, and a host of other modes of scientific enquiry.
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The Trinity in Seventh-day Adventist History Merlin Burt E. G. White Estate Branch Office Andrews University

The Trinity in Seventh-day Adventist History Merlin Burt E. G. White Estate Branch Office Andrews University

As Sabbatarian Adventism emerged during the late 1840s, it brought various Christian truths and placed them in the framework of fulfilled prophecy and ongoing discovery of biblical teachings. A cluster of biblical teachings explained what had happened in 1844 and why Jesus had not come. The heavenly sanctuary, the end-time ministry of Jesus in the Most Holy Place, and the Sabbath as the seal of God were a particular focus. Adventist understanding of various theological perspectives continued to develop and improve over time. Two examples are the Sabbath and tithing. Early Adventists initially concluded that the Sabbath should begin and end at 6:00 p.m. It was in 1855, nearly a decade after the initial Sabbath emphasis, that J. N. Andrews’ biblical and historical presentation influenced believers to adopt sundown as the correct time to begin and end the Sabbath. Tithing first began in 1859 as “Systematic Benevolence” and had little or no link to the Biblical teaching of ten percent. It was not until the 1870s that a careful restudy of the topic led Seventh-day Adventists to adopt the tithing framework we practice today. A similar process is evident in the Adventist understanding of the nature of God and the Trinity.
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Meanings of the Sabbath for Worship in the Seventh-Day Adventist Church

Meanings of the Sabbath for Worship in the Seventh-Day Adventist Church

Ibid. Karl Barth’s negative view toward infant baptism is helpful in understanding the SDA’s position on infant baptism. Karl Barth changed his view of baptism but his negative attitude toward infant baptism was consistent. In an earlier work, he denied a generative nature of baptism but recognized cognitive power in baptism. This cognitive nature of baptism led him to conclude that infant baptism is untenable, because the baptized person is not “merely passive instrument (Behandelter),” rather “an active partner (Handelnder),” and “no infants can be such a person,” The Teaching of The Church Regarding Baptism (London: SCM Press, 1948), 12. However, Barth does not consider infant baptism that was already given as invalid: “Baptism without the willingness and readiness of the baptized is true, effectual and effective baptism, but it is not correct; it is not done in obedience, it is not administered according to proper order, and therefore it is necessarily clouded baptism,” Ibid., 41. Barth found no clear evidence for infant baptism in the Bible; and at the same time he does not find any solid theological foundation in the history of dogmatics, The Teaching of The Church Regarding Baptism, 42ff. It is noteworthy that Moltmann points out that “Infant baptism is without any doubt the basic pillar of the corpus christianum . . . Infant baptism is the foundation of a national church.” Jürgen Moltmann, The
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Cross-Cultural Perspectives on College Students Beliefs, Values and Spirituality at Seventh-day Adventist Institutions

Cross-Cultural Perspectives on College Students Beliefs, Values and Spirituality at Seventh-day Adventist Institutions

T his study recognizes that for institutional leaders and faculty to actively and effectively promote both the exterior (physical) and interior (values and beliefs, emotional maturity, spirituality, and self-understanding) growth of students, they have to understand how background influences college students‟ conception of values, beliefs, and spirituality development. In the case of Christian colleges, this consideration is essential if they want to succeed in keeping student spiritual and character formation at the center of the curriculum in Christian higher education (Robinson & Jeynes, 2010; Wilhoit et al., 2009).
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Conversion and Identity in the Context of the Seventh-Day Adventist Faith Tradition

Conversion and Identity in the Context of the Seventh-Day Adventist Faith Tradition

expectancy of Christ’s imminent return. According to Bull and Lockhart the Millerite Advent movement “defined itself with reference to the future.” 3 The Great Disappointment of 1844 shattered the dream. The momentous event forced the surviving Adventists to search for self-understanding in relation to past experience. As well, it challenged them to define its meaning for the ongoing journey. 4 Doctrines, such the Sanctuary, the Sabbath, the State of the Dead, the Second Coming, and Spiritual Gifts, gave the embryonic movement a new sense of identity and theological distinctiveness. However, as stressed by Knight, with time, “the unifying focal point” of the movement’s theology was found in the apocalyptic core of the book of Revelation. 5
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History of Seventh-day Adventist Views on the Trinity

History of Seventh-day Adventist Views on the Trinity

In surveying the writings of the various pioneers, certain concerns frequently appear. In rejecting the trinity, some saw the “orthodox” Christian view as pagan tri-theism. Others argued that the trinity de- graded the person-hood of Christ and the Father by blurring the distinc- tion between them. It should be noted that while the early positions on the trinity and deity of Christ were flawed, there was a sincere attempt to oppose certain legitimate errors. Early Adventists strove to be true to Scripture. When they read “first-born of every creature,” they took it at face value. Other Bible phrases, such as “only begotten Son of God,” also were understood on a literal English level.
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Seventh-day Quaker: A spiritual memoir

Seventh-day Quaker: A spiritual memoir

Despite this interpretation of the Advent, Miller and the Adventists insisted on a literal Creationism, i.e., adhering to the 24-hour day, 6-day week creation of the earth in Genesis (which is why Jews and Adventists have Sabbath on Saturday—designating the first day of the week as Sunday, on the seventh day, i.e., Saturday, God rested). Apparently the interpretation of one day equaling a year is used only for prophecy, i.e., looking forward, not for history, i.e., looking back. While the Adventists read the prophecies in the Book of Revelation as events which will happen literally, there are some historical Bible passages that Adventists interpret. SDAs seem to believe that all apparent contradictions in the Bible can be resolved by a correct reading of all of the passages relevant to the question, and they refer to this right reading as “truth.” Jewish scholars consider the prophecy of Daniel 8:14 concerning the restoration of the desecrated sanctuary to have been fulfilled—the sanctuary was restored within the number of days specified. However, Miller’s definition of “sanctuary” was different. It seems like a paradox, that the beginning of Adventism had such a contradiction at its heart between reading literally and interpreting, and that this inconsistency continues today.
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Meanings of the Sabbath for Worship in the Seventh-Day Adventist Church

Meanings of the Sabbath for Worship in the Seventh-Day Adventist Church

This study investigates the meanings and significance of the seventh-day Sabbath for worship in the Seventh-day Adventist Church. In recent years, both the day and concept of Sabbath have attracted ecumenical attention, but the focus of scholarship has been placed on Sunday as the Lord’s Day or Sabbath with little consideration given to the seventh-day Sabbath. In contrast, this project examines the seventh-day Sabbath and worship on that day from theological, liturgical, biblical and historical perspectives. Although not intended as an apology for Seventh-day Adventist practices, the work does strive to promote a critical and creative conversation with other theological and liturgical traditions in order to promote mutual, ecumenical understanding.
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Seventh-day Adventism, Doctrinal Statements, and Unity

Seventh-day Adventism, Doctrinal Statements, and Unity

OURNAL OF THE DVENTIST HEOLOGICAL OCIETY Adventist historian George R. Knight, “The preamble not only begins with the historic Adventist statement that ‘Seventh-day Adventists accept the Bible as their only creed and hold certain fundamental beliefs to be the teaching of the Holy Scriptures,’ but also leaves the way open for further revision.” 42 One thing that did not change between the three Seventh-day Adventist confessions was a commitment to present truth even if the “alone” part was dropped in 1980. It should be noted that Adventists have always adhered to the belief that absolute truth exists, but that our human understanding of truth is limited and therefore it is this understanding of truth that grows over time. The statement did not prescribe a specific approach to Scripture, which would leave room for later clarification. 43 Yet at the very heart of Adventist theology there remains a commitment to study the Bible in order to progressively better understand what is truth.
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Clapping In Seventh-Day Adventist Worship

Clapping In Seventh-Day Adventist Worship

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.
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Missional Small Groups: Developing Leaders to Revolutionize Valley Fellowship Church of Seventh-Day Adventists

Missional Small Groups: Developing Leaders to Revolutionize Valley Fellowship Church of Seventh-Day Adventists

salvation and nurturing of one’s soul, 24 while the focus of black theologians is not only on the liberation from sin in an individual’s life, but freedom from the ills of a racially and economically unjust society 25 that our society so desperately needs. The author calls for the church to be united in purpose and mission. Warnock points out, “That is why it must be rigorously and lovingly challenged by both its theologians and its pastors to more fully integrate its pietistic and protest dimensions into a more holistic understanding of what it means to truly be a prophetic church and a liberationist community.” 26 The church must embrace its role in society to speak for those who do not have a voice. James Cone states that the church has lost its clear voice in society, as the black church has become more political in its social justice. 27 The black church has been called to not only proclaim freedom for those without a voice, but to fight for those with no voice.
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The search for knowledge among the Seventh Day Adventists in the area of Maroantsetra, Madagascar

The search for knowledge among the Seventh Day Adventists in the area of Maroantsetra, Madagascar

Malagasy governments alike11. According to the available documents and oral history, the situation has been steadily deteriorating over the past decades. Northwards, eastwards and westwards from town one can only travel either on foot or by canoe. A very poor road, only passable in a four-wheel-drive during the so-called dry season - in fact not dry at all - between about October and April, links Maroantsetra with Toamasina (Tamatave), Madagascar’s second largest town, to the south. The ‘dry’ and the wet season are sometimes jokingly referred to as la saison des pluies (the season of the rains) as opposed to la saison pluvieuse (the rainy season). Both are wet, the only difference being that during la saison des pluies the water comes down in sudden tropical rainstorms in the late afternoon and evening, while in the saison pluvieuse it basically drizzles all day long and is rather cold and miserable. But even in the ‘dry’ season, the journey along the ‘Route Nationale no. 5’ is extremely bumpy and strenuous and it takes at least three days to put the 400 kilometres behind you. Matters are not helped by the fact that the coast is transected by over a hundred small rivers between Maroantsetra and Toamasina. There is a small local airport just outside Maroantsetra town with almost daily flights to different parts of Madagascar, but this option of travelling is beyond the economic means of the great majority of the population. The most important means of transport is by sea, but as a means of travel, boat trips to and from Toamasina are expensive, and neither frequent nor regarded as particularly safe.
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Revelating Hicksites and prophesying Seventh-day Adventists : individual religious experiences and community ethics in antebellum America

Revelating Hicksites and prophesying Seventh-day Adventists : individual religious experiences and community ethics in antebellum America

Nevertheless, most of White’s supporters’ early arguments of visions only obliquely endorsed her specifically, instead defending prophecy in general terms. They were initially reticent to publicize her prophecies to a wider audience during the early years of the journal’s publication. In fact, they made no mention of her or her prophecies in the articles they published defending the continuation of spiritual gifts, and they only mentioned White’s prophecies for the first time in a special extra edition of R&H. In this supplemental publication, she presented an abbreviated version of some material that formed the basis for her autobiographical works. At the end of the paper, the editors explained why they had published a separate issue to convey her personal story and visions. They clarified that this extra issue was not intended “for so general circulation as the regular paper,” because “that strong prejudice exist[ed] in many minds against a portion of its contents.” They knew that some people would object to her visionary claims, but they believed that God would “teach his tried people at this most important period in the history of God’s people in the same manner as in past time.” 27
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Environmental Literacy of Seventh-day Adventist Teachers in the Parochial Schools of the Florida Conference of Seventh-day Adventists

Environmental Literacy of Seventh-day Adventist Teachers in the Parochial Schools of the Florida Conference of Seventh-day Adventists

The formation of an environmentally literate citizenry is the major goal of EE (Culen, 1998; Disinger & Roth, 1992; Harvey, 1976; McBeth & Volk, 2010; Moody & Hartel, 2007). Hungerford et al. (1980) emphasized using environmental education curricula to increase environmental literacy. They suggested these curricula needed to be more than just a basic understanding of the environment. They came up with four goal levels to produce an environmentally literate citizenry. Level I, ecological-foundations curricula, focused on building ecological-foundational knowledge in areas such as individuals and populations, biogeochemical cycling, succession, and the ecological impacts of human’s activities. Level II, conceptual-awareness curricula, would help “receivers” develop awareness of how the environment is viewed and valued. Level III, investigation and evaluation curricula, would allow “receivers” to investigate
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Building Authentic Biblical Community at the Pine Forge Seventh-day Adventist Church

Building Authentic Biblical Community at the Pine Forge Seventh-day Adventist Church

The history of the Pine Forge Seventh-day Adventist Church demonstrates the vast difference between the original vision of the pioneers of the church and the direction in which the church was heading prior to this study. Those who would come to serve in this environment did so with the understanding that Pine Forge Academy is a “modern day school of the prophets.” This is a significant analogy for this context. The church exists as spiritual leadership and support to the academy. Membership in the Pine Forge Church is a response to a call for a specific ministry to students. In the process of such a ministry, men and women from the surrounding community will be given opportunity to respond to the same call as did the members of the church. In other words, an academy church with a stated mission of ministry that prepares young people for service in Christ will entice people of the community to whom such a mission appeals.
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REPRESENTATIVENESS ANALYSIS OF THE WOMAN IN THE PROFESSIONAL ENVIRONMENT OF SEVENTH DAY ADVENTISTS CONVENTIONAL SCHOOLS IN THE NORTH KIVU I

REPRESENTATIVENESS ANALYSIS OF THE WOMAN IN THE PROFESSIONAL ENVIRONMENT OF SEVENTH DAY ADVENTISTS CONVENTIONAL SCHOOLS IN THE NORTH KIVU I

The work of the wives in DRC as other parts of under Sahara Africa come elsewhere, all proceed from a very long history. We don’t say nowadays in Africa that the women jobs never stop. In the centuries ago, most of the central African explorers that new that, have said that problem. Speaking about the job of the wives in has work, “the African women (bantoues) in XX th century: Michal Masroz report that two European travelers exploring the centre Africa, one in XVII century another in XIX century another in XIX century the said clear about the sexual division unfavorable to the women, these one taking the principal part.
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APRIL 9, 2009 DAY THE SIXTY-SEVENTH DAY. CARSON CITY (Thursday), April 9, 2009

APRIL 9, 2009 DAY THE SIXTY-SEVENTH DAY. CARSON CITY (Thursday), April 9, 2009

Existing law provides a partial abatement of the property taxes levied on property for which an assessed valuation has previously been established, a remainder parcel of real property, certain single-family residences and certain residential rental dwellings. (NRS 361.4722, 361.4723, 361.4724) Sections [1] 2 and [8-10] 9-11 of this bill revise the formula for calculating the partial abatement in such a manner as to lower the cap on the tax liability of an owner of real property when the taxable value of the property is reduced as a result of the partial or complete destruction or removal of an improvement to the property or the correction of an overassessment of an improvement because of a factual error. Section [12] 13 of this bill changes the date by which a petition must be filed for the review of a county assessor’s determination regarding the applicability of a partial abatement from January 15 to the last day of the fiscal year for which the determination is effective. (NRS 361.4734)
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A Membership Retention Strategy For The Maranatha Seventh-day Adventist Church

A Membership Retention Strategy For The Maranatha Seventh-day Adventist Church

Sahlin (as cited in Cornforth & Lale 1995, p. 8) connects the focus of Elmore with the focus on Kinnaman to make a valuable point. He states that “When we learn to integrate faith with the non-religious elements of personal life, we begin to build the kind of bond that will hold a much larger number of the youth reared in Adventist families.” In Elmore’s assessment, today’s youth are more complex than youth of any other age in man’s history. He declares that, “They are lost in a virtual world of online fantasy video games or a social world of texting, Facebook, and Twitter. They push themselves to be super kids. They go online to perform.” Some call this generation the “Connected” (p. 21). They are in every way connected, just not with the church.
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Improving the Lifestyle of Andrews Korean Seventh-day Adventist Church Members

Improving the Lifestyle of Andrews Korean Seventh-day Adventist Church Members

Amidst the wind and storm, Christ stands up, and in a calm but authoritative voice commands the storm, “Peace, be still.” Suddenly, the wind dies down, the tempestuous sea that was ready to swallow them becomes calm and serenity steals over the lake. The disciples were dumb-founded, for only moments before they were at death’s door; now they view a calm and placid sea. They turn with questioning eyes to Jesus. He asks quietly, “Why are ye so fearful? How is it that ye have no faith?” (Mark 4:40). There is a very important lesson for us to learn from this experience in the life of Christ and His disciples. Christ trusted in His Heavenly Father. We must also learn to have perfect trust in the same Christ who commanded the wind and the sea to be still. Day by day, as problems, trials, and stresses surface, we need to go to Christ for help, wisdom, power, grace, and comfort, or life will surely overwhelm us.
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