Browse Articles


sorted by: Title or Division


Only show articles:

Where category is

Where title begins with

Where location is in

Where title text includes

View list of unfinished articles

Hide advanced options -

Showing 41 – 60 of 72

Many tribes in Papua New Guinea retain unique funeral and burial practices that belie their connection with Christianity.

Harbor Springs Convention (July 15 – August 17, 1891) is noted by Adventist historians as a decisive “turning point” in the development of Adventist education because during that meeting the Church embarked on creating a distinctive philosophy of Adventist education. This “educational convention” held in Harbor Springs, Michigan was the first meeting of its kind held by the Church.

​A group of people among the Nadars of Tamilnadu1 observed the seventh-day Sabbath before Adventists arrived in India. The group still exists as the “Hindu Church of Lord Jesus” and still observes the Sabbath.

From the early to mid-1900s, efforts were made to evangelize the Indian population in Fiji through education.

​Since approximately 1985, a number of organizations initiated by lay persons in the Seventh-day Adventist (SDA) Church have been set up. These organizations are supportive of the mission of the SDA Church. They respect each other’s methods of evangelism, whether it be by preaching or teaching how to live healthier lives or simply offering charity to the poor.

​The rise of indigenous leadership in the Seventh-day Adventist Church in the West-Central Africa Division is deeply rooted in several complex historical events. The way local agents in Christian evangelism in Africa rose to prominence necessitates an analysis of both the political and religious dynamics that ushered in a post-colonial era. As western missionaries began to relinquish their leadership positions to local individuals, the latter assumed responsibility for contextualizing Christianity in their own way.

​A membership audit is the examination of the local church record book to monitor church growth and account for missing members. People become members of the church only after baptism or profession of faith, preceded by instruction from the Bible on the “Church’s fundamental beliefs and practices and the responsibilities of membership.”

​The West-Central Africa Division of the Seventh-day Adventists oversees 22 countries. The region is home to various native religions, including the Akan religion, Dahomean, Efik mythology, Edo religion, Hausa animism, Odinani, Sever religion, Yoruba Religion, West African Vodun, and Dogon religion. Although the Seventh-day Adventist Church is among the few Christian denominations that came to West-Central Africa in the late 19th century, the Church encounters similar challenges with the native religions that the earlier Christian denominations faced in their attempt to Christianize the region.

​The pioneer missionary work of Orley Ford in Peru, Ecuador, Guatemala, Costa Rica, and El Salvador has left a lasting mark in these countries.

Adventists in Southern Africa-India Ocean Division seek to integrate public evangelism into their daily life, as not to limit evangelism to church organized events. The Church has initiated several programs to help revive and equip all church members for mission.

The vast majority of people living with HIV/AIDS are located in low- and middle-income countries, with an estimated 66 percent living in sub-Saharan Africa. Among this group, 19,600,000 are living in east and southern Africa which saw 800,000 new HIV infections in 2017.

One of the challenges facing members in the West-Central Africa Division (WAD) of Seventh-day Adventists is associated with Sabbathkeeping. This is particularly the case for impoverished members in poor or developing economies where many people find it difficult to eke out a living. The challenges to Sabbath-keeping facing Adventists in WAD may be classified under three major subheadings: culture, the influence of technology, and poverty.

Seventh-day Adventists accept the value of science and seek to understand science, and also accept and seek to understand Scripture. Since its beginning, the church has a history of searching for the appropriate interaction between these two sources.

During its two decades as an organization (1970-1989), the Seventh-day Adventist Church Musicians’ Guild (CMG) sought to foster understanding of the role of music in worship and advance informed interchange between musicians and pastors about critical issues involving music in the life of the church.

Since the arrival of the Seventh-day Adventist Church in the South Pacific, singing and musical expression were considered essential components of the worship experiences of its people.

​The Kokoka Track traverses the Owen Stanley Range, which run the length of Papua New Guinea and traditionally separate Papua from New Guinea.

The political upheavals in Burundi in 1965, 1972 and 1976 have impacted the history of the country as well as the work of the Seventh-day Adventist Church in Burundi.

The group of people commonly known as Shepherd’s Rod were a breakaway from the Seventh-day Adventist Church, 1930 through 1962, later splintering into several manifestations centered at Waco, Texas. They chose to call themselves the General Association of Davidian Seventh-day Adventists. Their initial leader was Victor Houteff.

​The officers of the South Pacific Division (SPD) are those persons who have been elected to fill the roles of president, secretary, and treasurer. Each office may have an associate who is also a part of the officer group or adgroup. Currently in the SPD there are four persons in the adgroup. In the SPD the secretary is referred to as the division secretary and the treasurer is referred to as the chief financial officer (CFO). This article will consider the roles of the three senior officers and will not discuss associate officer roles.

Ancestral veneration in Tanzania cuts cross World Religions: Christianity, Islam and African Traditional Religion. Church programs on nurture and retention seek to teach new members how to abstain from forms of ancestral veneration present in their communities.