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Since the Euro-Asia Division’s inception in 1990, the Adventist Church has been actively involved in interreligious dialogue.
The Seventh-day Adventist (SDA) message arrived in the Caribbean between the late 1880s-early 1890s. This essay seeks to explain why, notwithstanding the prejudices of the state and the established churches, SDA members managed to establish a foothold in the Anglophone Caribbean.
This article presents the development of the understanding of the validity of the Pentateuchal laws regarding clean and unclean food among Seventh-day Adventists. An integral part of the Seventh-day Adventists’ 28 Fundamental Beliefs is making the distinction between clean and unclean food in order to avoid eating what is unclean, i.e., not fit for human consumption.
The Adventist Church in Colonial Kenya made its mark in Education, Healthcare, and Publishing, and all of them created jobs for many Africans. The Church was criticized by early nationalists for actively dissuading them from the clamor for independence.
In a global church, the communication of the gospel requires meaningful adaptation to the different cultures where it is proclaimed.
This article covers the history of the gradual change from hostility towards creeds to appreciation for statements of belief as well as why this change occurred within the Seventh-day Adventist Church. The development of statements of belief will also be chronicled and examined.
There are many anomalies around the alignment of the days of the week with the international date line. This continues to cause concern for Seventh-day Adventists and their worship on the seventh day of the week.
Donald John Davenport (1913-1996) was a physician and entrepreneur at the heart of financial misdoings during the 1970s through the early 1980s, which became the most significant financial scandal within Adventism in the twentieth century. The scandal raised issues about financial transparency, the integrity of church leaders and systems of accountability, and ultimately resulted in a significant number of church members and institutions who lost funds as a result.
The Seventh-day Adventist Church was named in 1860 and organized as a denomination at Battle Creek Michigan in 1863.
The eastern Caribbean comprised of the numerous Leeward and Windward Islands, were among the early places outside of the U.S.A. that Seventh-day Adventist missionaries labored in significant numbers, for around eighty years. “The English-speaking regions of the Caribbean were the first to attract Adventist workers.”
This article provides the ratio of Adventist tunes composed by native composers and native Adventists and suggests possible reasons for such ratio.
Evangelical Adventists were a group of former Millerite believers associated with the Advent Herald in Boston, Massachusetts, who organized themselves as the American Evangelical Advent Conference in 1858.
Among the cultural practices of Rwanda, there are several that can be useful to missionaries introducing the gospel. They can create a connection between local culture and the gospel. However, instead of adapting these common practices in Rwanda, some missionaries in the past branded them devilish and lost valuable opportunities to connect with the local people.
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 Tamilnadu 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.
The investigative judgment is a central doctrine in Seventh-day Adventism’s highly developed theology of judgment and eschatology. One of the church's most misunderstood doctrines, it has been the subject of much scrutiny, severe criticism, dynamic defense, and continued affirmation.