Zeitschriftenartikel: „Adventismus“

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Novaes, Allan Macedo de, und Carlos Augusto Souza Magalhães. „Ficção audiovisual adventista. Um estudo netnográfico sobre as reações de internautas às produções da Igreja Adventista na plataforma de streaming Feliz7play“. Revista Eclesiástica Brasileira 80, Nr. 315 (18.06.2020): 61. http://dx.doi.org/10.29386/reb.v80i315.2022.

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O presente artigo busca analisar as reações e comentários de seguidores de páginas e canais oficiais da Igreja Adventista do Sétimo Dia nas redes sociais sobre a produção de conteúdos de ficção audiovisual na plataforma de streaming Feliz7play. Para tanto, o artigo elabora um panorama socio-teológico da relação conflituosa entre o adventismo e a ficção audiovisual, seguida de uma breve descrição do uso de ficção audiovisual pelos adventistas no contexto estadunidense e latino-americano e, por fim, propõe uma análise netnográfica da reação dos adventistas às obras de ficção audiovisual na plataforma Feliz7Play através das páginas oficiais da denominação nas redes sociais. Conclui-se que os problemas teológicos que a cultura adventista considera que a ficção audiovisual possui são uma projeção da crítica que o discurso fundador elaborou sobre a ficção na literatura e no teatro que, por sua vez, repercute na produção de conteúdo ficcional adventista na atualidade.Abstract: This article seeks to analyze the reactions and comments of followers of official Seventh-day Adventist Church pages on social networks about the production of audiovisual fiction content on the Feliz7play streaming platform. To this end, the article elaborates a socio-theological overview of the conflicting relationship between Adventism and audiovisual fiction, followed by a brief description of the use of audiovisual fiction by Adventists in the North American and Latin American context and, finally, proposes a Netnographic analysis of Adventists’ reaction to audiovisual fiction productions on the Feliz7Play platform through the Adventist official pages on social networks. It is concluded that the theological problems that Adventist culture considers audiovisual fiction to have are a projection of the criticism that the founding discourse elaborated on fiction in literature and theater, which, in turn, has an strong impact on the production of fictional Adventist content today.

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Wogu, Chigemezi-Nnadozie. „Constructs in Contexts: Models of Contextualizing Adventist Theology“. International Bulletin of Mission Research 43, Nr. 2 (15.01.2018): 146–58. http://dx.doi.org/10.1177/2396939318754759.

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As Seventh-day Adventism mirrors the global trends in world Christianity, the contextualization of its message has taken various forms, even as this formerly North American movement continues its global spread apace. It is therefore appropriate to ask in what ways Adventists have contextualized their message. Using a historico-contexual perspective, I analyze mainly academic works of Adventist theologians and missiologists that discuss ways Adventism has been adapted to a very broad audience.

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Vance, Laura L. „Converging on the Heterosexual Dyad: Changing Mormon and Adventist Sexual Norms and Implications for Gay and Lesbian Adherents“. Nova Religio 11, Nr. 4 (01.05.2008): 56–76. http://dx.doi.org/10.1525/nr.2008.11.4.56.

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Nineteenth-century sexual ideals in Mormonism and Seventh-day Adventism differed: Adventism proscribed sexual expression, even in marriage, and Latter-day Saints encouraged marriage and sexual expression in addition to that sanctioned by the wider society, especially in polygamy. Nonetheless, each movement justified sexual norms by asserting that sexual expression lessened vital force, or physical well-being. In the face of changing societal sexual and gender norms——especially resulting from the sexual revolution, the modern feminist movement, and the gay rights movement——Adventism's and Mormonism's definitions of appropriate sexual expression converged to promote sex in heterosexual marriage. Concomitantly, homosexuality was explicitly and publicly defined as sinful and antithetical to, even threatening, heterosexual marriage and family. This paper explores the convergence of sexual ideals in Mormonism and Adventism, with attention to explicit proscription of homosexuality, responses to homosexuality and homosexuals in each movement, and implications of these for gay and lesbian adherents.

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Sitarchuk, Roman A. „From the history of the emergence and development of Adventism in the XIX century.“ Ukrainian Religious Studies, Nr. 39 (13.06.2006): 103–12. http://dx.doi.org/10.32420/2006.39.1748.

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This article is about an early period in the history of Adventism as a future world-class denomination. The activity of the most famous theologian scientists whose works influenced the formation of the foundations of Adventist doctrine is depicted. The formation of the organizational structure of Adventists in North America, as well as in other continents, is being scrutinized.

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Galdino, Marcos. „O papel do missionarismo na composição do imaginário social dos Adventistas do Sétimo Dia“. Ciencias Sociales y Religión/Ciências Sociais e Religião 19, Nr. 27 (01.12.2017): 97–114. http://dx.doi.org/10.20396/csr.v19i27.12499.

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O presente trabalho discute as principais características componentes do imaginário social dos Adventistas do Sétimo Dia, tendo como recorte as reflexões sócio-históricas acerca da construção do ser adventista centrada nas suas características missionárias. Dialoga com as premissas de caráter identitário, fundamentadas sobre valores bíblico-cristãos, difundidas concomitantemente através da expansão do adventismo e sua fixação em diretrizes missionárias que envolvia, entre outros fundamentos, a expansão de seu modelo educacional. Como resultado, observou-se que a construção do imaginário social não se dá de modo espontâneo, mas por meio da assimilação de uma gama infinita de símbolos que se ancoram nos mais distintos significados; e no caso dos Adventistas do Sétimo Dia, a partir de uma clara intencionalidade por parte daqueles que assumem a responsabilidade de tornar-se propagadores dos valores que compõe seu fundamento doutrinário, uma vez que ao tornar-se adventista, torna-se necessariamente um missionário.

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Hucks II, Willie E. „La importancia de comprender y enseñar las creencias fundamentales de la Iglesia Adventista del Séptimo Día“. Revista Estrategias para el Cumplimiento de la Misión 15, Nr. 2 (10.12.2017): 148–66. http://dx.doi.org/10.17162/recm.v15i2.943.

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Las 28 Creencias Fundamentales de la Iglesia Adventista del Séptimo Día ilustran la actividad salvadora de Dios en beneficio de su creación. A través de todas las enseñanzas de nuestra Iglesia, llega a ser evidente que Dios es un Dios de amor que solo quiere lo mejor para aquellos a quienes Él creó. Por lo tanto, preguntas como ¿por qué somos adventistas? ¿Por qué creemos como creemos? ¿Qué diferencia hace este hecho? ¿Qué diferencia debería hacer? ¿Por qué deberían interesarse los demás por el adventismo?, necesitan ser respondidas.

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Graf Maiorov, Roy E. „La articulación de la teología adventista, Desmond Ford y la doctrina del Santuario“. Revista Theologika 33, Nr. 2 (03.11.2018): 200–211. http://dx.doi.org/10.17162/rt.v33i2.1118.

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Los pioneros adventistas articularon la teología adventista en torno al papel de Cristo en el contexto del santuario celestial. Más recientemente, sin embargo, el adventismo ha sido testigo de un intento de articular su teología en torno a la comprensión evangélica de la justificación por la fe. El desafío más importante en este sentido ha venido de los escritos y presentaciones de Desmond Ford. Este artículo brevemente explora la forma en que Ford articula su teología y el desafío que su punto de vista representa para la doctrina del santuario. También incluye algunas observaciones críticas con respecto a la posición de Ford.

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Koning, Danielle. „Place, Space, and Authority. The Mission and Reversed Mission of the Ghanaian Seventh-day Adventist Church in Amsterdam“. African Diaspora 2, Nr. 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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Bratosin, Stefan. „Mediatization of Beliefs: The Adventism from “Morning Star” to the Public Sphere“. Religions 11, Nr. 10 (24.09.2020): 483. http://dx.doi.org/10.3390/rel11100483.

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This article examines “the material becoming-forces of symbolic forms” mobilized by the Adventist beliefs in the public sphere of the United States of America during the 19th century. Particularly, the article focuses on the “transformation” of the prophetic letter’s secret of the Bible into “communicative action”, which is both civil and religious. The article aims to test the strengths and the weaknesses of Adventism’s symbolic function in the paradigmatic myth of the State, on the assumption that, in the creation of spiritual meaning in the present world, Adventism is an external referent to social transformation. Theoretical and exploratory in nature, this article also seeks to broaden the understanding of an atypical religion—“without particular religion”—through the old and the new media theory and research program of mediatization.

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Reis, Douglas De Souza. „Do diálogo para o diálogo: o início do movimento adventista do sétimo dia e sua participação em diálogos interdenominacionais“. Caminhos de Diálogo 6, Nr. 8 (13.12.2018): 85. http://dx.doi.org/10.7213/cd.a6n8p85-92.

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Na efervescência do cenário religioso da América do Norte protestante no século XIX, o experimentalismo proporcionado por movimentos revivacionistas deu origem a diversos segmentos cristãos, entre os quais alguns se consolidaram como denominações, permanecendo até a contemporaneidade. O adventismo do sétimo dia, uma das facções do movimento interdenominacional conhecido como milerismo, surgiu como expressão do restauracionismo, propondo retorno radical à Bíblia. Seu início foi marcado pela tendência de evitar a organização formal, seguindo a máxima do milerita George Storrs, segundo quem, ao se organizar, um grupo religioso se tornava Babilônia. Entretanto, uma década após seu surgimento, nota-se o estabelecimento de um corpo doutrinário definido e alguns passos importantes rumo à organização, processo que culmina em 1861 com a escolha do nome Igreja Adventista do Sétimo Dia. Em suas primeiras décadas, os adventistas sabatistas permaneceram em diálogo com grupos afins, como demais epígonos do milerismo e os batistas do sétimo dia – enquanto outros intercâmbios se davam de maneira polêmica. Tão somente em meados do século seguinte, os adventistas dialogariam com o mundo evangélico, resultando na publicação do controverso material Questions on doctrine. A partir de então, outros diálogos interdenominacionais ocorreram, confirmando a vocação do movimento para interagir como o mundo cristão em geral.

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Chui-Shan Chow, Christie. „Guanxi and Gospel: Conversion to Seventh-day Adventism in Contemporary China“. Social Sciences and Missions 26, Nr. 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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Simanjuntak, Mangara Juara. „An Evaluation to the Historical Objection of The Seventh-Day Adventist Doctrine Of The Pre-Advent Investigative Judgment“. Abstract Proceedings International Scholars Conference 7, Nr. 1 (18.12.2019): 2050–64. http://dx.doi.org/10.35974/isc.v7i1.999.

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Introduction: The Seventh-day Adventist doctrine of the pre-advent investigative judgment has been attacked by some former Adventist members. Desmond Ford, one of the opponents, doubted the historical basis of the doctrine. He argued that Adventist’s distinctive doctrine highly relies upon and can merely be proven from E. G. White’s writings. He claimed that the Millerites and the early Sabbatarian Adventist did not teach this teaching. No references in their writings explained this doctrine. The purpose of this study is to present historical facts from the writings of Adventist pioneers as an evaluation to the objection. Methods: This qualitative study is a historical approach utilized documentary research method. From each development stage of the view, researcher employed the primary resource. The secondary resources only used to see current opinion about the subject. Results: From the historical facts, it is found that the teaching of the pre-advent investigative judgment has been taught before E. G. White wrote it. Some Millerites and early Sabbatarian Adventists employed several terms to express the concept, such as the typical Day of Atonement, breastplate of judgment, announcement of God’s judgment hour, scene of God’s, Christ’s parable of the wedding ceremony, judgment of the “house of God”, the term “Laodicea”, and God’s rewards either for salvation or punishment at the second coming of Christ. Thus, it is evident that before E. G. White wrote about the pre-advent investigative judgment, some Millerites and early Sabbatarian Adventists have already mentioned it in their writings. Discussion: The terms used by Millerites and Sabbatarian Adventists to describe the teaching of the pre-advent investigative judgment are important to prove that the doctrine is not merely derived from E. G. White. Further study of the concept of the pre advent judgment in the early, medieval, reformation, and modern period.

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Sitarchuk, Roman Anatoliyovych. „A Review of Contemporary Historiographical Studies on the Seventh-day Adventist History in Ukraine“. Ukrainian Religious Studies, Nr. 49 (10.03.2009): 249–60. http://dx.doi.org/10.32420/2009.49.2018.

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After the declaration of independence of our state and the beginning of the change of ideological accents in the scientific historical literature, we trace the revival of interest among contemporary religious scholars to the history of Protestantism, in particular to its later varieties - Baptism, Evangelism, Adventism, Pentecost. This is due primarily to the presence of many "vacant" topics, as well as the emergence in some academic and educational institutions areas and even schools that specialize in this area. Work began to emerge in the study of confessions, which increased the total number of religious and historical literature and prompted its systematization. The purpose of this publication is to analyze above all those works that have advanced new conceptual approaches to working out the history of Seventh-day Adventists in Ukrainian lands.

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Bull, Malcolm. „Eschatology and Manners in Seventh-Day Adventism / Eschatologie et comportement chez les adventistes du Septième jour.“ Archives de sciences sociales des religions 65, Nr. 1 (1988): 145–59. http://dx.doi.org/10.3406/assr.1988.2463.

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Bakrač, Vladimir, Danijela Vuković-Ćalasan, Predrag Živković und Rade Šarović. „Adventists in Montenegro—From the Atheistic Psychosis of Socialism to the Post-socialist Individuation of Adventism“. Religions 11, Nr. 5 (09.05.2020): 233. http://dx.doi.org/10.3390/rel11050233.

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The process of converting individuals to a particular religious community is one of the issues addressed by the Sociology of Religion. In the post-socialist Montenegrin society, there have been research works related to dominant religious communities, the Orthodox, the Roman Catholic, and the Islamic, while science has shown no interest in small religious groups. The Adventist movement in Montenegro, although present for a long period of time, has failed to mobilise individuals for conversion to a greater extent. Therefore, this research aims to find out when, under what conditions and in what way the individuals in Montenegro, as a post-socialist state, chose Adventism as religious affiliation, what affected this process the most, and were there any specificities in that regard. This paper is a result of a survey conducted via an in-depth interview with 17 believers of the Adventist Church. The obtained results indicate several valuable data: most respondents accepted the Adventist movement in Montenegro in the early 1990s; they got first-hand knowledge of this religion from their friends or wider family members and relatives, a consistent interpretation of the Holy Bible is the main reason for conversion. A significant factor in the process of conversion to Adventism is early religious socialisation within a family.

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Vance, Laura. „Rejecting Women’s Ordination“. Nova Religio 21, Nr. 1 (01.08.2017): 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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W. Jankiewicz, Darius. „The Theological Necessity of the Investigative Judgment: Albion Ballenger and His Failed Quest to Subvert the Doctrine—Part I“. Revista Theologika 35, Nr. 1 (27.07.2020): 24–47. http://dx.doi.org/10.17162/rt.v35i1.1370.

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Throughout the history of Seventh-day Adventists, the investigative (or pre-advent) judgment has been one of the most controversial doctrines, challenged and questioned more than any other Adventist belief. This paper explores the reasons critics of Adventism, and particularly Albion Fox Ballenger, object to the doctrine of the investigative judgement. Ballenger was an ex-Adventist minister and one of the strongest critics of Adventist doctrine of the sanctuary during the first part of the 20th century. All other criticism of the doctrine, and particularly of the investigative judgment, go back to Ballenger. This paper is the first of a two-part series on the investigative judgment. The first part offers an abridged exposition of Ballenger’s soteriology and his critique of the investigative judgment doctrine. The second article will conclude with a theological analysis of the critique of the doctrine advanced by Ballenger and his evangelical followers in the context a broader understanding of Protestant soteriology.

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Jankiewicz, Darius W. „The Theological Necessity of the Investigative Judgment: Albion Ballenger and His Failed Quest to Subvert the Doctrine—Part II“. Revista Theologika 35, Nr. 2 (28.12.2020): 102–23. http://dx.doi.org/10.17162/rt.v35i2.1444.

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A lo largo de la historia de los adventistas del séptimo día, el juicio investigador (o juicio pre advenimiento) ha sido una de las doctrinas más controvertidas, desafiada y cuestionada más que cualquier otra creencia adventista. Este trabajo explora las razones por las que los críticos del adventismo, y en particular Albion Fox Ballenger, objetan la doctrina del juicio investigador. Ballenger fue un ministro adventista que se convirtió en uno de los críticos más fuertes de la doctrina adventista del santuario durante la primera parte del siglo XX. Todas las demás críticas a la doctrina, y en particular al juicio investigador, se remontan a Ballenger. Este artículo es la segunda parte de una serie de dos sobre el juicio investigador. La primera parte ofreció una exposición abreviada de la soteriología de Ballenger y su crítica de la doctrina del juicio investigador. Esta segunda parte concluye con un análisis teológico de la crítica de la doctrina propuesta por Ballenger y sus seguidores evangélicos en el contexto de una comprensión más amplia de la soteriología protestante.

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Pantí Madero, Miguel Ángel. „Las explicaciones creacionistas y evolucionistas de estudiantes adventistas de nivel básico en México“. RIEE | Revista Internacional de Estudios en Educación 15, Nr. 1 (29.05.2015): 13–29. http://dx.doi.org/10.37354/riee.2015.147.

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Es un estudio que tuvo el propósito de conocer la percepción que tienen los estudiantes adventistas acerca del origen del hombre, la antigüedad de las especies, el origen de los seres vivos, la función de la selección natural, el origen de la variación biológica y la interpretación de los fósiles, de acuerdo con las explicaciones evolucionistas y creacionistas. La muestra fue conformada por 205 alumnos de cinco colegios particulares adventistas. Se identificaron tres grupos a los que se ha denominado adventistas creacionistas (entre 29.8% y 92.2%), adventistas evolucionistas (entre 9.3% y 33.7%) y adventistas indecisos (entre 3.9% y 45.9%). A pesar de la enseñanza de la doctrina de la creación en los colegios adventistas, la explicación evolucionista está presente en la estructura mental de los estudiantes. Cosmovisiones diferentes pueden coexistir en los esquemas mentales de los estudiantes adventistas.

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Velten, Ana Paula Costa, Nágela Valadão Cade, Gulnar Azevedo e. Silva und Elizabete Regina Araújo de Oliveira. „Perfil de mortalidade por causas externas entre Adventistas do Sétimo Dia e a população geral“. Ciência & Saúde Coletiva 22, Nr. 7 (Juli 2017): 2375–82. http://dx.doi.org/10.1590/1413-81232017227.13792015.

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Resumo Este estudo teve por objetivo comparar o perfil de mortalidade por causas externas entre Adventistas do Sétimo Dia e população geral do Espírito Santo no período de 2003 a 2009. Realizou-se busca dos Adventistas no banco nominal do Sistema de Informação sobre Mortalidade de posse das informações dos Adventistas fornecidas pelas sedes administrativas da instituição. Os óbitos por causas externas ocorridos no período estudado foram então separados em dois grupos: Adventistas e população geral. Os Adventistas apresentaram menor mortalidade proporcional por causas externas (10%) que a população geral (19%), sendo o sexo masculino o principal responsável por essa diferença. Em ambos os grupos os óbitos predominaram na faixa de 20 a 29 anos. As mortes por causas acidentais foram mais expressivas entre os Adventistas (68,08%) enquanto as mortes por causas intencionais relacionadas às agressões e lesões autoprovocadas foram mais significativas na população geral (53,67% de todas as mortes). A razão de mortalidade padronizada para as causas externas foi 41,3, sendo assim ser Adventista reduziu a mortalidade em 58,7%. Acredita-se que o benefício dos Adventistas verificado em relação à mortalidade por causas externas possa estar relacionado à recomendação de abstinência do consumo de álcool por esse grupo.

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Mabat, Yael. „Veterans of Christ: Soldier Reintegration and the Seventh-day Adventist Experience in the Andean Plateau, 1900–1925“. Americas 77, Nr. 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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Kanno, Daniela Tiemi, Luiz Fernando Sella und Natália Cristina de Oliveira. „Estilo de vida de Adventistas do Sétimo Dia e de não adventistas do município de Cotia, São Paulo“. Revista de Ciências Médicas 23, Nr. 3 (14.04.2015): 137. http://dx.doi.org/10.24220/2318-0897v23n3a2824.

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ObjetivoAvaliar e comparar o estilo de vida de Adventistas do Sétimo Dia e de não adventistas de uma comunidade no município de Cotia, São Paulo.MétodosForam estudados 238 sujeitos maiores de 18 anos (média de 37,3 ± 11,5 anos): 130 homens (54,6%) e 108 mulheres (45,4%). Os sujeitos foram selecionados aleatoriamente e preencheram um questionário com dados demográficos, antropométricos e de estilo de vida. Também foi calculado o índice de massa corporal e a idade biológica.ResultadosAdventistas (51,2%) e não adventistas (48,8%) não diferiram quanto aos hábitos de repouso e frequência de exercício físico. Os adventistas apresentaram menor prevalência de tabagismo (p=0,009) e de consumo de bebidas alcoólicas (p<0,001). Além disso, eles tinham o hábito de tomar desjejum com maior frequência (p<0,001) e comer menos entre as refeições (p<0,001) quando comparados aos não adventistas. Os adventistas também apresentaram menor idade biológica (-1,5 anos versos -0,8, p=0,001), mas não houve diferença significativa em relação ao índice de massa corporal.Entretanto, na análise por regressão linear múltipla, após controle por sexo e idade, ser adventista estava independentemente associado a um menor índice de massa corporal (p=0,03).ConclusãoOs Adventistas do Sétimo Dia do município de Cotia apresentaram melhores hábitos e menor idade biológica quando comparados aos não adventistas.Palavras-chave: Alcoolismo. Estilo de vida. Hábito de fumar. Índice de massa corporal.

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Majda, Anna, Joanna Zalewska-Puchała, Iwona Bodys-Cupak, Alicja Kamińska und Marcin Suder. „The comparison of cardiovascular risk factors prevalence among Catholics and Seventh-day Adventists living in southern Poland“. Pielegniarstwo XXI wieku / Nursing in the 21st Century 16, Nr. 3 (26.09.2017): 12–16. http://dx.doi.org/10.1515/pielxxiw-2017-0022.

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Abstract Introduction. A review literature concerning the religious affiliation and that of cardiovascular disease did not show any clear correlations between these variables. Aim. To determine selected cardiovascular risk factors and the risk of a cardiovascular event among Seventh-day Adventists (SDA) and Catholics. Material and Methods. A cross-sectional study was carried out in the years 2014-2015 among 252 people, including 118 Seventhday Adventists and 134 Catholics over 18 years of age, residents of southern Poland. The results of the following were analysed: anthropometric measurements, an interview questionnaire, physical examination and laboratory tests, as well as the SCORE scale. Results. The mean concentration of homocysteine and triglycerides in Catholics was significantly higher than in Adventists. Adventists had significantly higher blood pressure and mean HDL cholesterol concentration than Catholics. On the basis of BMI, overweight and obesity were ascertained in a somewhat greater percentage of Catholics than Adventists, and on the basis of waist circumference, android obesity was found to be more common in Catholics than in Adventists. Conclusions. Based on the SCORE scale, the risk of a cardiovascular event was significantly higher in Catholics than in Adventists.

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Furtado, Kevin Willian Kossar. „A INTERPRETAÇÃO NA IGREJA ADVENTISTA BRASILEIRA DA TEOLOGIA ECUMÊNICA CONCILIAR“. INTERAÇÕES 14, Nr. 26 (30.12.2019): 275–96. http://dx.doi.org/10.5752/p.1983-2478.2019v14n26p275-296.

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A história da imprensa adventista brasileira começa com a publicação, em 1904, do primeiro periódico impresso em língua portuguesa da Igreja Adventista do Sétimo Dia (IASD), O arauto da verdade – surgimento que alguns estudiosos da história do adventismo no Brasil acreditam ocorrer em 1900. Em 1906, surge a então chamada Revista Trimensal, hoje, Revista Adventista, nome adotado em março de 1931. Na capa, ela passou a ser identificada como órgão oficial da Igreja brasileira dos adventistas do sétimo dia, designação que continuou até 1974. Considerada órgão geral da denominação em terras brasileiras desde 1975, a Revista Adventista tem por objetivo central noticiar os acontecimentos mais significativos do meio adventista e do cristianismo no Brasil e no mundo. A publicação conta com um acervo digital disponível na internet que abriga, na íntegra, todos os números do periódico, desde a sua primeira edição, em 1906 – de onde parte a pesquisa de fontes e análises expostas no presente texto, que aborda como a revista reportou a teologia ecumênica conciliar. Foram analisadas nove edições, publicadas entre 1962 e 1965 – os anos de realização de concílio –, em que os termos Concílio Vaticano II– e correlatos – e ecumenismo são encontrados. A pesquisa se justifica pelo ineditismo de uma investigação sobre a interpretação do concílio por um órgão da Igreja Adventista brasileira. O exame dos materiais selecionados foi realizado a partir dos conceitos de memória, condições de produção, paráfrase e polissemia da análise do discurso.

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Ratsimbazafy, Claudine, und Lucien Ranaivoarisoa. „Entrepreneurs adventistes à Madagascar“. Entreprises et histoire 81, Nr. 4 (2015): 92. http://dx.doi.org/10.3917/eh.081.0092.

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Wahlen, Clinton. „¿Necesitamos mega iglesias adventistas?“ Revista Estrategias para el Cumplimiento de la Misión 14, Nr. 2 (30.10.2016): 45–56. http://dx.doi.org/10.17162/recm.v14i2.718.

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Kwok, Chun Shing, Mamas A. Mamas und Yoon K. Loke. „Vegetarian diets and Adventists“. International Journal of Cardiology 190 (Juli 2015): 383. http://dx.doi.org/10.1016/j.ijcard.2015.03.392.

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Kuryliak, Valentyna. „DIRECTIONS OF CHARITY ACTIVITIES OF THE SEVENTH-DAY ADVENTIST CHURCH“. Sophia. Human and Religious Studies Bulletin 16, Nr. 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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Verdianto, Yohanes. „Reasons of How Adventists Pioneers Accepted the Truth about Sabbath (1844-1863)“. Abstract Proceedings International Scholars Conference 7, Nr. 1 (18.12.2019): 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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Sitarchuk, Roman. „Some aspects of the history of adventism in Poltava regionat the beginning of XX сentury“. Ukrainian Religious Studies, Nr. 73 (13.01.2015): 169–74. http://dx.doi.org/10.32420/2015.73.477.

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The documents certify that the first communities of Adventists appeared in Poltava in 1909. Their centres were located in the present area of Dublyanshchyna, Lisok and Zinkivska Street. Adventists maintained their organization till the beginning of the national contents in 1917–1920.

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Blaich, Roland. „Health Reform and Race Hygiene: Adventists and the Biomedical Vision of the Third Reich“. Church History 65, Nr. 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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Oliveira, Elizabete Regina Araújo, Nágela Valadão Cade, Ana Paula Costa Velten, Gulnar Azevedo e. Silva und Eduardo Faerstein. „Estudo comparativo da mortalidade cardiovascular e por neoplasia de Adventistas e Não Adventistas do Estado do Espírito Santo, no período de 2003 a 2009“. Revista Brasileira de Epidemiologia 19, Nr. 1 (März 2016): 112–21. http://dx.doi.org/10.1590/1980-5497201600010010.

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RESUMO: Introdução: Populações com hábitos de saúde mais saudáveis têm sido investigadas quanto ao seu padrão de ocorrência de doenças. Objetivo: Este estudo teve o objetivo de avaliar os padrões de mortalidade geral e por doenças cardiovasculares em Adventistas do Sétimo Dia (ASDs) do Estado do Espírito Santo (ES), Brasil, e compará-los com a mortalidade pelas mesmas causas na população do Estado. Métodos: Foram investigados 14.519 Adventistas vivos e 995 falecidos com idade ≥ 30 anos no período de 2003 a 2009. Entre esses, 896 óbitos registrados foram confirmados no Sistema de Informação sobre Mortalidade (SIM) do Ministério da Saúde. Foram calculadas as razões padronizadas de mortalidade (RPM) com o método indireto, tendo como população padrão a população ≥ 30 anos de idade do Estado. Resultados: Os Adventistas apresentaram taxas mais baixas de mortalidade geral, 42,5% menor em relação à população do ES (RMP = 57,5; IC95% 47,8 - 68,2), 52,2% menor por doenças isquêmicas do coração (RMP = 48; IC95% 25,0 - 82,8) e 46,3% menor por doenças cerebrovasculares (RMP = 54; IC95% 30,4 - 87,8). Conclusão: Hábitos saudáveis dos Adventistas em relação a dieta, tabagismo e consumo de álcool podem ter influenciado suas taxas de mortalidade mais baixas.

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SINGH, PRAMIL N., SERENA TONSTAD, DAVID E. ABBEY und GARY E. FRASER. „Validity of selected physical activity questions in white Seventh-day Adventists and non-Adventists“. Medicine &amp Science in Sports &amp Exercise 28, Nr. 8 (August 1996): 1026–37. http://dx.doi.org/10.1097/00005768-199608000-00013.

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Rowe, David L., und Gary Land. „Adventism in America: A History“. American Historical Review 93, Nr. 4 (Oktober 1988): 1107. http://dx.doi.org/10.2307/1863664.

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Kossar Furtado, Kevin Willian. „O surgimento interconfessional do movimento milerita e dos adventistas do sétimo dia“. Caminhos de Diálogo 5, Nr. 7 (13.12.2017): 63. http://dx.doi.org/10.7213/cd.a5n7p63-71.

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A Igreja Adventista do Sétimo Dia (IASD) considera que sua procedência histórica remonta ao movimento milerita, a Wesley e aos reavivamentos evangélicos do século XVIII, aos anabatistas, aos reformadores protestantes, aos lolardos e valdenses, à Igreja Celta da Irlanda e Escócia, à Igreja perseguida dos três primeiros séculos da era cristã e a Jesus e os apóstolos. O presente artigo tematiza a compreensão adventista enquanto fruto e continuadora da Reforma Protestante e o surgimento interconfessional do movimento milerita e dos adventistas. Objetivamente, elencam-se as influências recebidas pelos adventistas – e que passam a integrar seu sistema de crenças – de uma série de grupos cristãos que o antecedem desde e antes da reforma e, pela consideração de que a IASD se constitui como herdeira direta do movimento milerita, que incluía cristãos de diversas denominações, liderados por Guilherme Miller, entende-se a origem dos adventistas enquanto esforço interconfessional. O trabalho categoriza-se como pesquisa bibliográfica baseada na literatura histórico-teológica adventista. Conclui-se que a presente revisão da história adventista permite identificar subsídios que podem contribuir para a inserção da IASD no diálogo ecumênico.

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Guimarães, Flávia Cristina Oliveira, Efgênia Maria Barreto, Giselle Corady Matco, Taisa Sabrina Silva Pereira, Everton Padilha Gomes, Maria Del Carmen Bisi Molina und Márcia Cristina Teixeira Martins. „Alimentos consumidos por adventistas expostos a diferentes padrões dietéticos vegetarianos“. Revista Brasileira de Pesquisa em Saúde/Brazilian Journal of Health Research 19, Nr. 2 (31.01.2018): 92–99. http://dx.doi.org/10.21722/rbps.v19i2.18866.

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Carr, M. F. „Seventh-day Adventism's Protestant Health Care Ministry in America“. Christian Bioethics 21, Nr. 2 (24.06.2015): 214–36. http://dx.doi.org/10.1093/cb/cbv002.

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Surridge, John. „An insight into: Seventh-day Adventists“. Practical Pre-School 2002, Nr. 33 (Mai 2002): 9–10. http://dx.doi.org/10.12968/prps.2002.1.33.40223.

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Sturges, H. F. „Helicobacter pylori in Seventh-Day Adventists?“ Archives of Internal Medicine 151, Nr. 8 (01.08.1991): 1672b—1672. http://dx.doi.org/10.1001/archinte.151.8.1672b.

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Sturges, Hubert F. „Helicobacter pylori in Seventh-Day Adventists?“ Archives of Internal Medicine 151, Nr. 8 (01.08.1991): 1672. http://dx.doi.org/10.1001/archinte.1991.00400080152038.

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Canale, Fernando. „¿Epistemología bíblica para la investigación adventista? Una propuesta de trabajo - Biblical Epistemology for Adventist Scholarship? A Working proposal“. Apuntes Universitarios, Nr. 1 (01.11.2011): 119–41. http://dx.doi.org/10.17162/au.v1i1.317.

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Desde la creación de las primeras universidades adventistas a inicios de la segunda mitad del siglo veinte, la Iglesia Adventista del Séptimo Día ha participado en la investigación científica en varias disciplinas académicas seculares y teológicas que involucran el uso de metodología y razón humana. Debido a que normalmente, los investigadores seleccionan y usan metodologías basándose en el actual consenso de sus disciplinas académicas, y asumimos que eruditos adventistas hacen lo mismo. Rara vez los científicos se dan tiempo de analizar, evaluar y criticar las herramientas intelectuales que usan. Este estudio aborda la necesidad de implementar una epistemología bíblica para desarrollar investigaciones con perfil adventista.

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Iparraguirre, Joel, und Oscar S. Mendoza. „Ángel Manuel Rodríguez, editor. Worship, Ministry, and the Authority of the Church, Silver Sping, MD: Biblical Research Institute, 2016).“ Revista Estrategias para el Cumplimiento de la Misión 15, Nr. 1 (10.12.2017): 114–18. http://dx.doi.org/10.17162/recm.v15i2.944.

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Grajales Guerra, Tevni, und Vicente León Vásquez. „Importancia y efectividad de la filosofía educativa adventista en Chile“. RIEE | Revista Internacional de Estudios en Educación 7, Nr. 2 (30.11.2007): 82–94. http://dx.doi.org/10.37354/riee.2007.072.

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El estudio procuró conocer la importancia que le asignan los alumnos de octavo grado y sus tutores a aspectos fundamentales de la filosofía de la educación que deben ser practicados en 37 de las 40 escuelas adventistas de Chile. A su vez se observó cuánto está logrando la escuela en relación a estos objetivos filosóficos de la educación. También se analizó si existía diferencia significativa entre la importancia y el logro de las dimensiones religiosa y socioacadémica y si ésta era afectada por la afiliación religiosa de quienes participaron en el estudio. Durante los periodos escolares 2005 y 2006 participaron del estudio un total de 2,043 personas, de las cuales 1,372 fueron alumnos y 671 tutores. Los resultados mostraron que existe deferencia significativa entre la importancia asignada y el logro de los objetivos de la filosofía educativa adventista. Por otro lado, se observó que los adventistas y los pertenecientes a otras religiones se muestran menos satisfechos que los evangélicos y católicos en cuanto a los logros de los objetivos filosóficos. Tres aspectos relevantes de la filosofía adventista de la educación parecen estar perdiendo relevancia en las expectativas de los participantes del estudio: el tener maestros adventistas, la importancia del trabajo manual y la práctica de un estilo saludable.

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Pereira Álvarez, Oscar Andrés. „La imagen institucional y el cumplimiento misional como predictores de la satisfacción estudiantil“. Apuntes Universitarios 11, Nr. 3 (13.04.2021): 226–40. http://dx.doi.org/10.17162/au.v11i3.703.

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Las variables imagen institucional y el cumplimiento misional como predictores de la satisfacción estudiantil, hacen parte de una investigación cuantitativa de tipo correlacional, aplicada a 352 estudiantes de las 20 Instituciones Educativas Adventistas de la Unión Colombiana del Sur. El propósito es conocer la correlación existente entre la satisfacción del estudiante como receptor de los servicios del sistema educativo adventistas, y las variables de imagen institucional y cumplimiento misional, para efectos de fidelización y retención de los estudiantes actuales. Se realizó un análisis de regresión lineal múltiple por el método de pasos sucesivos, mediante el cual se encontró que las variables, percepción de la imagen institucional y percepción del cumplimiento misional explican un 47.9% la varianza de la satisfacción estudiantil.

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Follis, Rodrigo. „Turismo religioso, adventismo e lugares de memória“. HORIZONTE - Revista de Estudos de Teologia e Ciências da Religião 16, Nr. 49 (01.05.2018): 38–65. http://dx.doi.org/10.5752/p.2175-5841.2018v16n49p38-65.

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Halbwachs coloca três possibilidades de constituição da memória oficial de um grupo religioso, a saber 1) um evento; 2) uma pessoa; ou, 3) um local geográfico. Tal autor considera que o espaço geográfico sempre será a melhor das opções, devido a sua materialidade ao fornecer uma construção de memória menos efêmera. Assim, é possível enfatizar a importância das mais diversas denominações cristãs de focarem seus esforços em fortalecer o turismo religioso. Como estudo de caso, e a partir dessa base teórica, o presente artigo analisa o adventismo do sétimo dia, através de sua revista oficial, a Revista Adventista, em busca de se perceber como o periódico, nos últimos tempos, tem articulado a importância de lugares de memória do movimento e tem se aberto para o turismo religioso, mesmo que de maneira ainda embrionária. Conclui-se com um alerta de que a memória constituinte adventista, assim como de qualquer outro grupo religioso, precisa ser constantemente repensada e retransmitida aos membros. E os locais de memória, em conjunto com o turismo religioso, podem ajudar para a manutenção desse projeto.

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KURYLIAK, Valentyna, und Maksym BALAKLYTSKYI. „THE SEVENTH-DAY ADVENTISTS’ MILITARY SERVICE PECULIARITIES“. Східноєвропейський історичний вісник, Nr. 14 (13.03.2020): 190–205. http://dx.doi.org/10.24919/2519-058x.14.197190.

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Hopkins, Robert J. „Helicobacter pylori in Seventh-Day Adventists?-Reply“. Archives of Internal Medicine 151, Nr. 8 (01.08.1991): 1672. http://dx.doi.org/10.1001/archinte.1991.00400080152039.

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Fønnebø, Vinjar. „Coronary Risk Factors in Norwegian Seventh-day Adventists: A Study of 247 Seventh-day Adventists and Matched Controls“. American Journal of Epidemiology 135, Nr. 5 (01.03.1992): 504–8. http://dx.doi.org/10.1093/oxfordjournals.aje.a116317.

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Angell, Stephen W. „R. Clifford Jones.James K. Humphrey and the Sabbath-Day Adventists.:James K. Humphrey and the Sabbath‐Day Adventists“. American Historical Review 113, Nr. 3 (Juni 2008): 853. http://dx.doi.org/10.1086/ahr.113.3.853.

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CHUI-SHAN CHOW, CHRISTIE. „Qiuwen (Bibliomancy): Enlivening the Chinese Union Bible“. Journal of the Royal Asiatic Society 30, Nr. 1 (Januar 2020): 119–33. http://dx.doi.org/10.1017/s1356186319000336.

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AbstractThe production of the Union Bible was designed to provide Chinese Protestants with a standardised sacred text to better understand and approach the Christian faith in their native language. While believers regard the translated Scripture as a moral compass that gives spiritual references to everyday challenges, the methods of acquiring these references point to individual creativity and improvisation. When the Union Bible was banned from circulation in the public domain during the Maoist period (1949–1976), Chinese church leaders were jailed and reading the Bible was deemed to be subversive, how did ordinary Protestants draw on their reading of the Union Bible to sustain their religious commitment beyond initial conversion? How did they construct a biblically-centered faith against the socialist indoctrination? This study investigates the centrality of the Union Bible among Chinese Seventh-day Adventists in Wenzhou from the 1950s to 1970s. In particular, it explores how two female Adventists enmeshed the Chinese mode of divination with their daily Bible reading for spiritual insights as they confronted personal and congregational crises in the Maoist era. It argues that this indigenous mode of Bible reading sheds light on the ways in which Chinese Adventists asserted and empowered their scriptural-textual authority, interpretive agency, and personal piety against the state's relentless atheistic propaganda.

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