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The term "Samizdat" is used as a symbol for reproducing the literature works censored by the state. The works were often copied in handwriting and then distributed. During the Soviet regime, Adventists were forced to produce "Samizdat" editions of Adventist literature.

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.

​From the era of its pioneers to the present, the standard position of the Seventh-day Adventist Church has been that the annual ceremonial sabbaths of ancient Israel pointed to the Messiah and terminated when Jesus Christ was crucified, whereas the requirement to loyally observe the seventh-day Sabbath retains its validity as an integral part of the Ten Commandments.

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.

The Solomon Islands is an independent nation in the southwest—Pacific Ocean. According to its 2016 census, the country has a population of 635,000. The capital city is Honiara, situated on the largest island, Guadalcanal. Close to twelve percent of the population identify as Seventh-day Adventist.

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.

This refusal to work on Friday nights or Saturdays has resulted in workplace discrimination for many Adventists. While some members have accepted this as part of their lot in maintaining the beliefs and practices of the Adventist faith, other members have chosen to take a stand against discrimination. Since the Charter became law in 1982, the Adventist Church has been proactive in participating in numerous cases advocating for religious freedom.

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.

Though various forms of shorthand have existed since the fourth century B.C., Englishman Isaac Pitman invented modern shorthand in 1837. At this time, Pitman introduced the world to phonography–a word that combines two Greek words (phóné and graphé) and literally means, “sound writing.”

​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.

​At the turn of the twentieth century, during the watershed period of the Spanish-American and Philippine-American Wars, the Seventh-day Adventist Church was in its thirty-sixth year since incorporating as an officially recognized denomination. By December of 1899, the church reported 1,386 ministers and missionaries, almost 1,800 churches, and a worldwide membership of 64,003.1 As the denomination continued to grow and mature, church leaders perceived the implications of the Adventist message for the social and political events of the time.

​Seventh-day Adventists early on experienced the need for financial support of those working in gospel ministry. Prior to the formal organization of the church, they developed a plan of systematic giving. After more than one and a half decades, they eventually adopted the biblical tithing plan of Malachi 3 that aided in the dissemination of the Adventist message to all parts of the world.

​One of the darkest moments that the Seventh-day Adventist Church in Cuba experienced after the triumph of the Revolution was when it suffered a most unjust and devastating tax imposition by the State. This plunged the Church and many of its members into one of the most critical economic situations of its history.

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.

The Bakonzo are part of the Bantu people who are found in East, Central and Southern Africa. They predominantly live around and on the slopes of Mount Rwenzori in western Uganda. From the establishment of Mitandi mission station in 1948 and the opening of formal primary education in 1953, Adventism has steadily grown in the Rwenzori Mountains. Today, the Adventist Church operates more than 60 primary schools and five secondary schools in Rwenzori.

Practiced by more than 7 million people, indigenous religion burial services differ greatly among the tribes of Tanzania; however, in all tribes the dead are alive in a way that they hear, see, and are able to cause pain, suffering, or happiness to the bereaved. Faithful Adventists continue facing problems from the community because they reject the indigenous beliefs.

Circumcision among Kuria is rooted in ancestor veneration. It poses one of the most complex challenges in the Adventist Church's attempt to reach the Kuria people with the gospel message.