Academic literature on the topic 'White, Ellen G , 1827-1915'
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Journal articles on the topic "White, Ellen G , 1827-1915"
1
Butler, Jonathan M. "Prophecy, Gender, and Culture: Ellen Gould Harmon [White] and the Roots of Seventh-day Adventism." Religion and American Culture: A Journal of Interpretation 1, no. 1 (1991): 3–29. http://dx.doi.org/10.1525/rac.1991.1.1.03a00020.
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“… the weakest of the weak…”Ellen G. White, nee Harmon (1827-1915), is among the least known of the prophet-founders of major American religious movements. The Seventh-day Adventist prophet has received neither the celebrity nor the notoriety of Mormonism’s Joseph Smith, Shakerism’s Ann Lee, or Christian Science’s Mary Baker Eddy. Yet she deserves at least the recognition of these other sect founders. Ill, introverted, and undereducated, White ultimately asserted the most forceful influence on Seventh-day Adventism and ensured it a place among the major American sects. Her long and resourceful career as the Adventist visionary inspired the transformation of a single-minded, other-worldly, Millerite off-shoot into a complex and established denomination with wide-ranging interests in sabbatarianism, eschatology, health reform, temperance, medicine, child nurture, education, and religious liberty. Her legacy includes an impressive global network of sanitariums and hospitals and a vast educational system unparalleled in contemporary Protestantism. Her writings number eighty printed volumes, circulated among an Adventist world membership of over five million.
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Baldanzi, Francesco, and Donatella Lippi. "At the origin of modern nursing: Florence Nightingale (1820-1910) versus Ellen Gould White (1827-1915)." infermieristica journal 1, no. 1 (June 29, 2022): 11–15. http://dx.doi.org/10.36253/if-1648.
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Aim of this short article is to put in light the connections between the similarities and differences between the theories of Florence Nightingale (1820-1910) and those of Ellen Gould White (1827-1915): the first is known around the world because she is considered the founder of modern nursing.Ellen Gould White, on the other hand, is especially familiar within the Seventh-day Adventist Church, of which she was a prominent member.These two women never met or corresponded with one another, yet their writings about health have strong similarities.
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Masfa, Gabriel. "The Legacy of Ellen G. White in Africa." International Bulletin of Mission Research, June 16, 2022, 239693932211005. http://dx.doi.org/10.1177/23969393221100565.
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Although Ellen G. White, an influential American Seventh-day Adventist religious figure, never visited Africa in person, between 1887 and 1908 she wrote several letters to Adventist missionaries there and remained interested in the growth of Seventh-day Adventism among Africans until her death in July 1915. This article examines White’s contribution by analyzing correspondence between her and key Adventist missionaries in Africa. The establishment of Adventism in Africa coincided with the colonization of the region by Europeans and the suppression of blacks’ fundamental human rights. The sensitivity of this crucial historical moment no doubt prompted White’s engagement with the continent.
4
Sales, Giza Guimarães Pereira, and Rosane Michelli De Castro. "O protagonismo de Ellen G. White no projeto educacional cristão adventista no Brasil." Revista Diálogo Educacional 20, no. 64 (March 26, 2020). http://dx.doi.org/10.7213/1981-416x.20.064.ao12.
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O presente artigo é decorrente de pesquisa histórica, centrada em análise documental e bibliográfica e tem como objetivo demonstrar como Ellen G. White (1827‑1917), escritora norte-americana, exerceu papel preponderante no desenvolvimento e estabelecimento dos princípios da educação adventista do sétimo dia. Pioneira e uma das fundadoras do movimento, iniciado por volta de 1844, com seus conselhos e orientações através de artigos, manuscritos, cartas e livros, estabeleceu as diretrizes filosóficas educacionais do sistema educacional, doutrinárias da instituição como igreja e de saúde da instituição, que visa o bem‑estar de seus seguidores e de tantos quantos possam ser beneficiados. Com isso, aquilo que, no início era apenas um movimento religioso, se consolida em uma instituição confessional de orientação protestante, cuja presença se estende a várias partes do mundo, destacando-se no campo educacional por meio de suas escolas e internatos que atuam desde o ensino básico até o superior, bem como por ampla rede de hospitais e clínicas médicas. Seus escritos sobre educação de crianças e jovens, saúde, temperança e vida cristã constituem a base da filosofia cristã adventista e têm servido como orientações para os fiéis frente às incertezas da vida secular até os dias atuais.
Dissertations / Theses on the topic "White, Ellen G , 1827-1915"
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Fróes, Everton Ferreira. "A RELAÇÃO ENTRE RELIGIÃO E SAÚDE NO DISCURSO DE ELLEN G. WHITE (1827-1915)." Universidade Metodista de São Paulo, 2014. http://tede.metodista.br/jspui/handle/tede/302.
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Previous issue date: 2014-04-03Coordenação de Aperfeiçoamento de Pessoal de Nível Superior
The main objective of the research was initiated to highlight the importance of the speech of Ellen White , an important religious leader of the nineteenth century in the United States , for the formation of a style and practice of life, which still characterizes the Adventists seventh day as regards health. Another, no less important objective was to compare the main concepts of Ellen Whites health and lifestyle with some contemporary scientific and academic concerns. To this end , this paper shows how the list of eight natural remedies proposed by White summarize the ideal of a healthy lifestyle still practiced by millions of Adventists, 100 years after the death of his Prophesy : clean air, water, adequate food, sunlight , physical exercise, rest , abstinence, and trust in God . Whites counsel were contrasted with cultural practices that relate religion and health , leading to the conclusion that the Adventist culture has proven to be the most appropriate in safeguarding health. This is because White presented a synthesis of elements of Jewish, Christian and Western culture. In this sense, its guidelines guarantee you a privileged place in the movement for health care reform in the United States that occurred in that country in the second half of the nineteenth century. Many of their boards are currently being put into practice by all those who care about the health, longevity, and fitness lifestyle with rules inspired by nature and a healthy spirituality.
O objetivo principal da pesquisa encetada foi o de ressaltar a importância do discurso de Ellen White, uma importante líder religiosa do século XIX, nos Estados Unidos da América, para a formação de um estilo e prática de vida, que ainda hoje caracteriza os adventistas do sétimo dia no que se refere a saúde. Outro, não menos importante objetivo, foi o de comparar os principais conceitos de Ellen White sobre saúde e estilo de vida com algumas preocupações científicas e acadêmicas contemporâneas. Para isso, este trabalho mostra como a lista de oito remédios naturais propostos por White sumarizam o ideal de uma vida saudável ainda praticada por milhões de adventistas, 100 anos após a morte de sua Profetiza: ar puro, água, alimentação adequada, luz solar, exercícios físicos, repouso, abstinência, e confiança em Deus. Os conselhos de White foram contrastados com várias práticas culturais que relacionam religião e saúde, levando-nos à conclusão que a cultura adventista tem se mostrado como a mais adequada na salvaguarda da saúde. Isto porque White apresentou uma síntese de elementos da cultura judaica, cristã e ocidental. Nesse sentido, as suas orientações garantem-lhe um lugar privilegiado no movimento de reforma da saúde nos Estados Unidos que ocorreu naquele País na segunda metade do século XIX. Muitos de seus conselhos estão sendo atualmente colocados em prática por todos aqueles que se preocupam com a saúde, longevidade, e a adequação do estilo de vida com as regras inspiradas na natureza e numa espiritualidade sadia.
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Szalos-Farkas, Zoltan. "An exploration of the rise and development of Seventh-Day Adventist spirituality : with special reference to the charismatic guidance of Ellen G. White, 1844-1915." Thesis, University of Aberdeen, 2004. http://digitool.abdn.ac.uk:80/webclient/DeliveryManager?pid=166606.
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The fundamental question to which a thorough consideration has been given in this research is, ‘What was the Adventist spirituality like that matured from 1844 to 1915’? In answering this question, the current work has proposed to identify and give a documented description and analysis of the crucial features that are most specific to Seventh-day Adventism, determinative of its spirituality. Underlying the above-stated enquiry into Aventism’s spiritual identity, there is a correlated quest at the heart of the current thesis. This is the role which Ellen G. White (1827-1915) and her charismatic ministry played in the shaping of Seventh-day Adventist spirituality primarily within its American socio-cultural context. With regard to this form of piety, the study has thoroughly documented that it is recognisable by a set of distinctive and interrelated features. These characterised the personal and communal spirituality of those who perceived themselves to live within the temporal frame of which they thought to be a yet unprecedented Era of human history and of the history of salvation: the very Time of the End. Having identified the aforementioned fact of the Adventist perception of history, the research has yielded further evidence to substantiate the following conclusions. In Adventism one is faced with a form of Protestant apocalyptic piety of the modern age, identifiable by the following five characteristics: 1) collective consciousness of being the End-Time Remnant; 2) a sense of eschatological crisis; 3) historicist biblical hermeneutic; 4) apocalyptic gospel; 5) a set of three institutions - publishing, health, and education - to promote a specifically ‘Aventist’ lifestyle. Adventist lifestyle has been found to be a representative mode of witnessing to the Adventist faith, with healthy living, six days of diligent work followed by a work-free observance of, and liturgical celebration on, the seventh-day Sabbath (Saturday). From 1844 to the present time, Adventists pursued their spirituality as an act of obedience to the End-Time will and purposes of God. The research has documented that such an understanding of spirituality turned the apocalyptic corpus of the Bible into the prime source of Adventist piety and devotion.
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Martins, Enilce Barbosa. "Educação como obra missionária: a educação como instrumento de difusão da filosofia adventista." Pontifícia Universidade Católica de São Paulo, 2008. https://tede2.pucsp.br/handle/handle/2066.
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Previous issue date: 2008-05-16Secretaria da Educação do Estado de São Paulo
Education as a missionary work is a way to analyse others fields, to elaborate contents that can help us to think about ways to improve the quality as well as in education and in life. From this conception, we go through the history of Protestantism in Brazil, through the economy to politic and culture, to the influences of the new ideologies brought by the protestants in the education. In this context, we developed this study in order to seek the origin and the philosophy of the adventist education, preached by Ellen G. White, who is considered a prophet by the adventist church. This philosophy has successfully for more than a century. From this perspective we deal with the religion issue to be worked with the learning and teaching processes, regarded as an emergency in a kind of education that a person can become more human in one s relationship with others
Educação como obra missionária é um trabalho que procura por meio de analise de algumas obras, elaborar um conteúdo que possa auxiliar no pensar uma busca na qualidade da educação e também na qualidade de vida. A partir dessa concepção, passamos pela história do protestantismo no Brasil, bem como pela economia, a política e a cultura, e contribuição para a educação nas novas ideologias trazidas pelos protestantes. Nesse contexto, desenvolvemos este trabalho no sentido de buscar a origem e a filosofia educacional adventista, pregadas por Ellen G. White, considerada uma profetiza pela Igreja Adventista do Sétimo Dia, filosofia esta que atravessou mais de um século, chegando até aos nossos dias com tanto sucesso. Nessa perspectiva trabalhamos a questão da religião a ser inserida no processo de ensino e aprendizagem, vista como à emergência de uma educação que torne a pessoa mais humana em suas relações com os outros
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Van, Niekerk Gustav. "The authority of Ellen G. White: a critical evaluation." Diss., 2019. http://uir.unisa.ac.za/handle/10500/25678.
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Includes bibliographical references (leaves 136-148)The name Ellen G. White as a founding member of the Seventh-day Adventist Church and as an author, currently still being read, evokes a great deal of discussion. The various views that are to be found within the discussion cover a wide range of views, either promoting or criticising White’s authority. By comparing the works of Canright, Nichol, Bradford, and Knight, we gain a wide perspective on three critical views in this discussion. This dissertation will consider the issues regarding White’s authority, the historical development of her authority and consideration of her authority in comparison to Scriptural authority. The dissertation seeks to offer the development of White’s authority and the changes that contributed to the various views around her authority, and presents a critical evaluation regarding her authority for today. After the different authors were compared, and having provided my critical evaluation, I came to the conclusion that a moderate view of White as presented by Bradford and Knight presents the view that allows for the following: • Retaining the principle of Sola Scriptura. • Managing White’s authority. • Providing theological freedom. As such, White’s authority can be a positive influence in Seventh-day Adventist theology, promoting theological growth and not impeding it. The critical evaluation makes it evident that there is a lack of a paradigm to evaluate White, especially her authority. The need for a paradigm from which to evaluate White requires further study.
Die naam Ellen G. White, ’n stigterslid van die Sewende Dag Adventiste Kerk en ook ’n outeur wie se boeke tans nog gelees word, ontlok baie bespreking. Hierin vind ons ’n verskeidenheid van geleerdes wat White hetsy voorstaan of kritiseer. ’n Vergelyking van die werke van Canright, Nichol, Bradford en Knight bied ’n wye perspektief oor drie kritiese beskouings in hierdie debat. Hierdie verhandeling ondersoek die kwessies rondom White se gesag, die historiese ontwikkeling van haar gesag en ’n beoordeling van haar gesag in vergelyking met die Skrif se gesag. Die verhandeling bespreek die ontwikkeling van White se gesag, die veranderings wat bygedra het tot die verskillende sienings rondom haar gesag, asook ’n kritiese beoordeling van haar gesag vir vandag. Nadat ek die verskillende outeurs vergelyk het en my kritiese beoordeling gegee het, kom ek tot die slotsom dat die gematigde siening van Bradford en Knight oor White die volgende bevorder: • Behoud van die beginsel van Sola Scriptura. • Hantering van White se gesag. • Voorsiening vir teologiese vryheid. As sodanig kan White se gesag as ’n positiewe invloed op die Kerk se teologie dien deur teologiese groei aan te moedig in plaas daarvan om dit te strem. Die kritiese beoordeling dui op die gebrek aan ’n paradigma om White, veral haar gesag, mee te beoordeel. Die behoefte aan so ’n paradigma vereis verdere studie.
Philosophy, Practical and Systematic Theology
M. Th. (Systematic Theology)
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Zvandasara, Nkosiyabo 1961. "Ellen G. White and Gustavo Gutierrez on christians and involvement in politics : a comparative study." Diss., 1992. http://hdl.handle.net/10500/17882.
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Ellen G. White and Gustavo Gutierrez make significant
contributions on the issue of christians and involvement in
politics. A knowledge of their backgrounds and theological
orientations is helpful. White was born in 1827. She is
accepted as a prophet in the Seventh-day Adventist church.
Central to her theology is the sanctuary doctrine which also
influences her views on politics. White holds that christians
may participate in the "broad" but not the "narrow" aspect of
politics.
A Roman Catholic priest, Gutierrez was born in 1928.
Many regard him as the pioneer of liberation theology. The
starting point for his theology is the situation of poverty in
Latin America. This influences his views on politics. He
also argues for christians' participation in the "broad" but
not the "narrow" aspect of politics. White and Gutierrez have
more points of agreement than disagreement. Comparing their
views on politics provides useful insights on christians'
participation in politics.
"I declare that: ELLEN G. WHITE AND GUSTAVO GUTIERREZ ON
CHRISTIANS AND INVOLVEMENT IN POLITICS: A COMPARATIVE STUDY
is my own work and that all the sources that I have used or
quoted have been indicated and acknowledged
complete references'Philosophy, Practical & Systematic Theology
M.Th. (Systematic Theology)
6
Zvandasara, Nkosiyabo 1961. "The concept of sin in the theologies of Ellen G White and Leonardo Boff : a comparative study." 1997. http://hdl.handle.net/10500/17883.
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The aim of this thesis is to compare the concept of sin in the theologies of
Ellen G. White and Leonardo Boff. Chapter 1 examines Ellen G. White's concept
of sin. White's historical and theological backgrounds coupled with her use of the
"great controversy" motif provide a better grasp of her understanding of sin. White
defines sin as the transgression of God's Law. She views sin to comprise at least
two dimensions, namely, the individual and the social. White regards these two
aspects of sin to have equal significance. White's detailed treatment of the
sanctuary teaching also highlights the two dimensions of sin.
In Chapter 2 Boff' s idea of sin is investigated. Boff' s historical background,
which exposed him to the poor, influenced his perception of sin. Boff's theological
background together with his familiarity with Karl Marx's social analysis prompted
Boff to define sin as the negation of God's love in a human history bedevilled by
class conflict. Boff views sin to have the individual and social dimensions. Yet, in
terms of importance, Boff believes that the social dimension of sin is more
consequential than the individual one.
In Chapter 3 White's and Boff s views on sin are compared. From this
comparison it is evident that both White and Boff recognize the bipolarity of sin.
Both seem to agree that christians should take an active role in correcting social
evils because love for God is manifested by how we relate to our neighbor. Boff
devotes less space to the individual aspect of sin than White.
Chapter 4 shows that White's theological tradition has a lot to learn from
Boff and his tradition and also vice versa. An awareness of the current priestly
ministry of Christ evident in White's theology could help Boff to bring some
balance to his stance on the social and the individual dimension of sin. Boff' s use
of Marx's social analysis should also help Seventh-day Adventists, the inheritors of
White's theology, not to interpret White's theology of sin only along individualistic
lines while overlooking its social dimension.Philosophy, Practical & Systematic Theology
D.Th. (Systematic Theology)
7
Jones, Patrick Patrese. "The centrality of Jesus Christ in God's acts of creation, reconciliation, renewal and fulfilment : the views of John Calvin and Ellen G White." Thesis, 2010. http://hdl.handle.net/10500/4210.
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In John Calvin and Ellen G White’s sense making approaches God’s act of redemption and reconciliation in and through Jesus Christ takes the centre stage in the foursome of God’s acts expressed in the biblical historical timeline as creation, reconciliation in Jesus Christ, renewal through the Holy Spirit and fulfilment at the end of time. While the 16th century Calvin emphasised God’s acts of creation and reconciliation in Christ more than God’s acts of renewal and fulfilment, the 19th century White’s emphasis was more on God’s acts of reconciliation in Christ and fulfilment at the end of time than on creation and renewal through the Spirit. With all the differences in their sense making approaches their central perspectival focus in their writings, sayings and doings is the way God and humanity, heaven and earth are closely connected in a unity without being fused and mixed in Jesus Christ. Their central christological theme of ‘God staying God’ and ‘human staying human’ in an interactional substantialist sense in Christ designates the great alternative view that differs on the one hand, from the view of the trans-substantialist option in which the human being Christ Jesus is in a sacramental-sacred way transformed into ‘a divine human being’ –, and on the other hand, the view of the consubstantialist option in which the human being Jesus is permeated and diffused by his divinity, thereby becoming ‘the human God.’
Calvin and White in their reflection operating within the realm of divine historicity that is staying within the biblical historical timeline from Genesis to Revelation were viewed by many as not theologians in the real sense of the word. Calvin and may be to a greater extent White worked and contributed to the new and emerging field of Faith Studies in which a theologian or theorist of faith cannot reflect on God, human beings or the natural cosmic world in three separate avenues as was commonly the case with speculative and scholastic theologies in history. White’s Faith Studies contribution is in the global arena of theology where the omnipresent ‘–logies’ of mainline church theologies such as Christology, Ecclesiology, Pneumatology and Eschatology hold sway.
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Hachalinga, Passmore. "A critical analysis of the application of the sola Scriptura principle in Adventist theological thinking and practical action with special reference to the Zambian context." Thesis, 2010. http://hdl.handle.net/10500/3704.
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Theological divisions are threatening the Seventh-day Adventist Church’s unity and focus
on mission. Some Adventist theologians suggest that the cause of these divisions is a departure by
other Adventist theologians from adhering to and applying the sola Scriptura principle. This study
analyzes this problem.
Chapter one presents reasons for a call during the 16th century, to reform the church to its
apostolic purity. Martin Luther and other Protestant Reformers argued against the medieval church,
popes, and church councils’ claim for authority to properly interpret and teach Scripture and
Tradition. Differing views of reforming the church sparked divisions among the Protestant
Reformers, creating two main streams, the magisterial and the radical Reformers. The Roman
Catholic Church responded to the Protestant Reformations with a Counter-Reformation.
Chapter two discusses Seventh-day Adventism’s application of the sola Scriptura principle.
Although Adventism claims to descend from the radical wing of the Protestant Reformations, its
acceptance of Ellen G. White’s prophetic ministry and her non-canonical inspired writings departs
from a radical application of the sola Scriptura principle.
Chapter three presents Biblical evidences for God’s use of multiple media of communication
beside the Bible. Therefore Adventism needs to clearly define its understanding and application of
the sola Scriptura principle to accommodate other theological sources in addition to the Bible.
Chapter four presents Scripture in Zambian Adventist context, tracing Adventism’s use of
the Bible in evangelization. Adventism’s responses to changing socio-political and religiopluralistic
trends which threatened to marginalize Bible Instructions, and the development of, but
failed attempt to implement an Adventist Bible-based Religious Education syllabus at Rusangu
Secondary School are presented.
Chapter five gives the general summary, conclusion and recommendations.Systematic Theology and Theological Ethics
D.Th. (Systematic Theology)
Books on the topic "White, Ellen G , 1827-1915"
1
Ellen G. White, co-founder of the Seventh-day Adventist Church. New York: P. Lang, 1985.
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2
White, Ellen Gould Harmon. Food for thought: Ellen G. White's healing prophecies. Garden City Park, NY: Square One Publishers, 2008.
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3
1951-, Wade Kenneth R., and Wade Debby 1951-, eds. Praying for others: Quotations from the writings of Ellen G. White. Nampa, Idaho: Pacific Press Pub., 1997.
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4
Numbers, Ronald L. Prophetess of health: Ellen G. White and the origins of Seventh-Day Adventist health reform. Knoxville: University of Tennessee Press, 1992.
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Prophetess of health: Ellen G. White and the origins of Seventh-day Adventist health reform. 3rd ed. Grand Rapids, Mich: William B. Eerdmans Pub. Co., 2008.
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6
White, Arthur L. Ellen G. White Biography : The Early Years, 1827. Review & herald publishing association, 1985.
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7
The Development of the Seventh-Day Adventist Understanding of Ellen G. White's Prophetic Gift: 1844-1889. New York: Peter Lang, 2015.
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8
Levterov, Theodore N. Development of the Seventh-Day Adventist Understanding of Ellen G. White's Prophetic Gift, 1844-1889. Lang AG International Academic Publishers, Peter, 2016.
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9
Levterov, Theodore N. Development of the Seventh-Day Adventist Understanding of Ellen G. White's Prophetic Gift, 1844-1889. Lang AG International Academic Publishers, Peter, 2016.
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10
The development of the Seventh-Day Adventist understanding of Ellen G. White's prophetic gift, 1844-1889. New York, USA: Peter Lang, 2015.
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