Search Results (21)

Through this article, I endeavor to foreground the topic of colonial education by focusing on how missionaries manifested a colonial mindset in the realm of theological education in Indonesia. This article begins by tracing the colonial discourses of the early missionaries through missionaries’ reports, newsletters, and other historical sources. It continues by delineating the colonial discourses in the development of the Seventh-Day Adventist (SDA) system of education. This survey shows how colonial discourses such as the discourse of othering, anti-conquest ideology, binary hierarchies, hegemonic mindsets, cultural imperialism, reproduction of workers, and a strict disciplinary system are present in the development of SDA theological education in Indonesia. Full article

Ongoing discussions on creation care and agapeic ethic have paid less attention to the interplay between love, creation, waste management challenges, and mission. This paper, therefore, discusses a missional perspective of agapeic ethic as a ground norm for eco-theology and motivation for eco-care (especially proper waste management). An attempt is made to discuss the concept and dimensions of love and the nexus between love, creation, and missional purpose. This paper adopts a non-participant observation of refuse collection as carried out by refuse collectors, the waste disposal practices of people, and the waste handling and disposal practices of selected churches. This research was conducted across Port Harcourt City, Obio Akpor, Ogba/Egbema/Ndoni, Oyibo, and Eleme municipal areas of Rivers State, Nigeria. The churches observed include Protestant Churches (Seventh-Day Adventist Church, Church of Nigeria that is Anglican Communion, and Church of Jesus Christ of Latter-Day Saints); the Roman Catholic Church; Pentecostal Churches (such as Salvation Ministries Worldwide, Redeemed Christian Church of God, and Deeper Life Bible Church); and African Indigenous Churches (namely, the Christ Apostolic Church, Cherubim and Seraphim, and Celestial Church of Christ). The information gathered was critically analysed and used in measuring stakeholders’ disposition to and understanding of the research focus. Ecological liberation hermeneutics was adopted as an interpretative framework, while the eco-justice principles of interconnectedness and purpose were engaged to foreground the underlying issues in this study. This paper argued that Christians’ involvement in proper waste management, keeping both private and public spaces clean, is a morally and divinely imposed duty and a practical testimonial of their love for God, their fellow human beings, and non-human others. This is a fulfilment of the mission where Christian love (agape) serves as an ethical principle of inflicting ‘no harm’ to humans or non-human others. Full article

This article describes the presence of a subliminal thesis—with conspiratorial and apocalyptic content—in the discourse of the Seventh-day Adventist tradition based on a documentary analysis of Adventist publications from the 1900s to the 1990s. The history of the development of this thesis is classified into three periods: (1) Proto-Adventist Subliminal Thesis, from 1900s to 1940s, with a discourse of anti-spiritualist emphasis; (2) Adventist Subliminal Thesis’ First Wave, from 1950s to 1960s, with a discourse of anti-media emphasis in the context of James Vicary’s experiments in the 1950s; and (3) Adventist Subliminal Thesis’ Second Wave, from 1970s to 1990s, with a discourse of conspiratorial emphasis in the context of the satanic panic of the 1980s and 1990s. The Adventist subliminal thesis is configured in a way of thinking that considers (1) the human being as a “mass-man” and culture as “mass culture”; (2) the media as having the power of manipulation and mental control; (3) adherence to moral panic phenomena as reactions to media threats to traditional values; and (4) the cosmic narrative of the Great Controversy as a worldview for understanding media messages and products as part of a satanic conspiracy. Full article

Background: Despite evidence suggesting a relationship between religiosity and health habits, there is a paucity of studies specifically examining this association in the context of Peruvian university students. This study compared body mass index (BMI), adherence to a healthy lifestyle, and breakfast consumption in Peruvian university students of four religious denominations: Seventh Day Adventists (SDA), Catholics, Baptists, and Evangelicals. Methods: A cross-sectional study was conducted online among 4557 students from a Peruvian university. The BMI and the frequency of breakfast consumption were evaluated, and the Diet and Healthy Lifestyle Scale (DEVS) was applied. The variables studied were associated using simple and multiple linear regression and Poisson models with robust variance. Results: Baptist (B = 0.44, 95% CI: 0.10–0.78; p = 0.011), Catholic (B = 0.3, 95% CI: 0.12–0.47; p = 0.001), and Evangelical (B = 0.32, 95% CI: 0.09 to 0.64; p = 0.014) students had a significantly higher BMI compared to SDA. Baptist (B = −0.2, 95% CI: −0.37–−0.05; p = 0.017) and Evangelical (B = −0.13, 95% CI: −0.28–−0.03; p = 0.012) students exhibited a lower mean score on the measure of healthy lifestyles compared to SDA students. Additionally, Baptist (PR = −0.32, 95% CI: −0.92–−0.12; p = 0.035) and Catholic (PR = −0.3, 95% CI: −0.99–−0.19; p = 0.016) students exhibited a lower probability of eating breakfast regularly compared to SDA students. Conclusions: Health professionals should consider these findings when designing and implementing health promotion programs that are culturally sensitive and respectful of the beliefs and practices of all religious groups in university settings. Full article

This article explores the becoming-church of fake news against the background of the rise of the mediatization of faith and religious beliefs through classic media supports, such as newspapers, magazines, and journals, between 1840 and 1863 in the United States. The analysis focuses on the expression of Seventh-day Adventist Church beliefs in the Adventist press before 1863. The observation of this corpus follows the construction of the “narrative” of fake news from the story propagated by William Miller. The aim is to understand how the Seventh-day Adventist Church was created in the media from the fake news of William Miller. The article shows that the mediatization of William Miller’s fake news made the Seventh-day Adventist Church appear as the embodiment of an agnostic movement, as the material trace of a cultural expression of romanticism, but also as a spiritual organization, with a social and auxiliary political vocation. Full article

The COVID-19 pandemic has paralyzed entire social levels. Organized religion is one of those levels, having suffered a lot due to the closing of churches and the automatic physical cessation of religious services. Both the weekly practitioners and those attending church minimally (say at Easter and Christmas) felt the shock of the closing of the churches. As such, the online environment was the saving option during the pandemic. However, not all churches embraced the move of liturgical services to online from the start, and at the same time, not all churches had a rich history of using digital technologies or the Internet for religious purposes. In this context, I investigate how religious communities succeeded in dealing with the imposed governmental regulations on social distance. I follow the specific religious rituals that have suffered the most by moving liturgy online, rituals such as baptism, Eucharist, burial, etc. Because different Christian churches understand rituals and liturgical practices in different ways, I focus specifically on a succinct comparison between the Romanian Orthodox Church and the neo-Protestant environment, especially the Seventh-day Adventist Church. In addition, I briefly extend the comparison to Adventist communities from the diaspora—especially those from London, the United Kingdom. Full article

The continuous biomonitoring of a population directly or indirectly exposed to pesticides could be an additional tool for decision makers to improve their health conditions. In this work, we performed biomonitoring on two groups of people from the Mexicali Valley who were continuously exposed to pesticides using the cytokinesis-block micronucleus cytome assay (L-CBMN) to evaluate cytotoxic and genotoxic damage in human peripheral blood lymphocytes. The study groups comprised 14 indigenous Cucapah with non-vegetarian habits (NV group) from Ejido el Mayor (32.12594°, −115.27265°) and 21 lacto-ovo vegetarian (LOV) persons from the Seventh-day Adventist Church of Ejido Vicente Guerrero (32.3961°, −115.14023°). The L-CBMN assay determines the nuclear division index (NDI), apoptosis, necrosis, micronuclei (MNs), nuclear buds (NBUDs), and nucleoplasmic bridges (NPBs). Our results show that, regardless of diet or daily habits, both the studied groups presented with cytogenotoxic damage compared with non-exposed pesticide individuals, without modifications to the nuclear division index. In the rest of the evaluated biomarkers, the NV group exhibited greater cytotoxic and genotoxic damage than the LOV group. Nevertheless, individuals practicing a lacto-ovo vegetarian diet (LOV) showed lower damage than those with non-vegetarian habits (NV), suggesting a better antioxidant response that helps decrease the genotoxic damage due to the enhanced intake of folates and antioxidants from a plant-based diet. Full article

The elderly population is growing at increased rates and is expected to double in size by 2050 in the United States and worldwide. The consumption of healthy foods and enriched diets have been associated with improved cognition and brain health. The key nutrients common to many healthy foods and diets are the omega-3 polyunsaturated fatty acids (omega-3 FAs), such as eicosapentaenoic acid (EPA) and docosahexaenoic acid (DHA). We explored whether omega-3 FA levels are associated with brain volume and cognition. Forty healthy, cognitively normal, Seventh-day Adventist older adults (mean age 76.3 years at MRI scan, 22 females) completed neurocognitive testing, a blood draw, and structural neuroimaging from 2016 to 2018. EPA and an overall omega-3 index were associated with individual measures of delayed recall (RAVLT-DR) and processing speed (Stroop Color) as well as entorhinal cortex thickness. EPA, DHA, and the omega-3 index were significantly correlated with the total white matter volume. The entorhinal cortex, frontal pole, and total white matter were associated with higher scores on delayed memory recall. This exploratory study found that among healthy, cognitively older adults, increased levels of omega-3 FAs are associated with better memory, processing speed, and structural brain measures. Full article

The COVID-19 crisis truly challenged social interaction, the use of space and objects, as well as our sense of purpose and meaning in life. In this context, religious communities faced sudden interruption of their usual activities, lack of access to communal spaces and a global epidemic that summoned ancient “medieval plague” anxieties to work with. This article focuses on the vast repertoire of adaptations and reactions to the crisis that several religious communities developed in Spain. Our research is based on 40 conversations with members of Protestant and Evangelical denominations, Sunni Islam, Orthodox churches, Jehovah’s Witnesses, Church of Jesus Christ of Latter-day Saints, Judaism, Hinduism, Buddhism, Sikhism, Church of Scientology, Baha’i, Seventh-day Adventist Church, Christian Science and Paganism, all of them minorities in the traditionally Catholic country. To analyze this repertoire of adaptations we focus on three aspects: the general context of changes and challenges, the ritual adaptations and the subjective experience of the adaptations. Grace Q. Zhang’s theories on linguistic elasticity will be applied to understand the elasticity of ritual adaptations in COVID times. Full article

Type 2 diabetes mellitus (T2DM) is a metabolic disorder characterized by hyperglycemia, insulin resistance, and pancreatic islet cell dysfunction. T2DM is associated with non-alcoholic fatty liver disease (NAFLD) because of impaired glucose metabolism in both conditions. However, it is widely assumed that people with T2DM in sub-Saharan Africa (SSA) have a lower prevalence of NAFLD than in other parts of the world. With our recent access to transient elastography, we aimed to investigate the prevalence of, severity of, and contributing factors to NAFLD in persons with T2DM in Ghana. We performed a cross-sectional study recruiting 218 individuals with T2DM at the Kwadaso Seventh-Day Adventist and Mount Sinai Hospitals in the Ashanti region of Ghana using a simple randomized sampling technique. A structured questionnaire was used to obtain socio-demographic information, clinical history, exercise and other lifestyle factors, and anthropometric measurements. Transient elastography was performed using a FibroScan^® machine to obtain the Controlled Attenuation Parameter (CAP) score and liver fibrosis score. The prevalence of NAFLD among Ghanaian T2DM participants was 51.4% (112/218), of whom 11.6% had significant liver fibrosis. An evaluation of the NAFLD group (n = 112) versus the non-NAFLD group (n = 106) revealed a higher BMI (28.7 vs. 25.2 kg/m², p = 0.001), waist circumference (106.0 vs. 98.0 cm, p = 0.001), hip circumference (107.0 vs. 100.5 cm, p = 0.003), and waist-to-height ratio (0.66 vs. 0.62, p = 0.001) in T2DM patients with NAFLD compared to those without NAFLD. Being obese was an independent predictor of NAFLD in persons with T2DM than known history of hypertension and dyslipidaemia. Full article

Studies from the United States (U.S.) show that opposition to climate policy is strong among some Christian groups, especially White evangelical Protestants. Much of this opposition is channelled through organisations such as the Cornwall Alliance, which argue against climate measures on religious, economic and what they claim to be science-based grounds. In the present study, we investigated to what extent these convictions were present among Swedish evangelical denominations. Representatives from the Evangelical Free Church, the Pentecostal Alliance, the Swedish Alliance Mission, and the Seventh-day Adventist Church were interviewed to identify the denominations’ views on the scientific underpinnings of climate change and the moral implications of climate policy. Our data show that the denominations’ views differ markedly from those expressed by climate-oppositional evangelical groups in the U.S. The denominations held homogenous views on the legitimacy of climate science, expressed a clear biblical mandate for climate policy based on the notion of human stewardship, and believed that climate change was inextricably linked to poverty and, thus, had to be addressed. Our results point to the need for further studies on the factors behind acceptance and denial of climate science within and between faith-based and other communities in different countries. Full article

Background: Health is a value of paramount importance for human existence. It has a special place in every religious system, both on the doctrinal and practical levels. Most religions view health as a priority value to be cared for, and require followers of individual religious groups to take care of their physical and mental health, and to maintain a balance between body and spirit. The aim of the study was to verify whether the level of religious commitment significantly influences health behaviors and whether in selected religions the faithful have a different approach to health behaviors. Methods: This cross-sectional study was conducted on a group of 296 people—118 Seventh-day Adventists (SDA), 134 Catholics, and 14 Jews living in southern Poland, and 31 Muslims living in southern and north-eastern Poland. The following research tools were used as part of the diagnostic survey method: a questionnaire survey designed by us; the International Physical Activity Questionnaire (IPAQ); the Inventory of Health Behaviours (IHB); the Perceived Stress Scale (PSS 10) and anthropometric measurements, physical examination, laboratory tests. Results: Only 75% of Catholics who participated in the study declared a high level of religious commitment. On the other hand, all (100%) of SDA, Jews, and Muslim respondents declared their religious commitment at a high level. SDA were characterized by the most desirable health behaviors on the IHB (high and average levels), especially eating habits. They did not consume alcohol, did not smoke cigarettes. The physical activity of most ADS was high and moderate. Most of the SDA subjects were characterized by an average and low level of stress intensity. The most common correct scores for homocysteine, triglycerides, and CRP were SDA, cholesterol by Jews, glucose by Muslims, and HDL by Catholics. The most common negative results were: homocysteine, glucose and triglycerides among Jews, cholesterol and CRP among Catholics, HDL among Muslims. Optimal blood pressure was most common among Catholics, and hypertension was most often diagnosed among Jews. Most often, Muslims had the correct body weight, and at the same time it was the group of respondents most often diagnosed with obesity. In contrast, underweight was observed only among Catholics. The SDA subjects were most often overweight. Conclusions: The results suggest that public health professionals and nurses should develop culturally specific educational interventions, especially among Catholics. Full article

Background: A review of epidemiological data demonstrates relationships between defined health behaviours linked with religious affiliation and a reduced risk of developing and dying from Cardiovascular Disease (CVD). The aim of the study was to compare the lifestyle of Seventh-day Adventists (SDA) and Catholics (CA), to determine the relationship between the lifestyle of SDA, CA and the level of serum homocysteine as a risk factor for CVD. Methods: A cross-sectional study was conducted on 252 SDA and CA. The following tools were used: interview questionnaire, anthropometric measurement, the International Physical Activity Questionnaire (IPAQ), the Inventory of Health Behaviours (IHB), the Perceived Stress Scale (PSS-10), laboratory tests (homocysteine level), and the Fagerström Test for Nicotine Dependence (FTND). Results: Selected lifestyle elements, such as smoking cigarettes, drinking alcohol, physical activity, diet, Body Mass Index (BMI), health behaviours on the IHB, psychosocial factors and level of stress for CA were significantly different in comparison to SDA. The religion professed by the respondents was not significantly associated with the increased level of homocysteine as a risk factor for cardiovascular diseases (CVD). The level of homocysteine for CA were significantly different in comparison to SDA. The studied group of CA was significantly influenced by socio-demographic factors: gender, age, education, place of residence, BMI and lifestyle: drinking alcohol and smoking cigarettes, consumption of dark bread, pasta, and groats. For the studied group of SDA, the level of homocysteine was significantly influenced by socio-demographic factors such as gender, age, professional activity, and consumption of legumes. Conclusions: Public health professionals and nurses should develop culturally specific educational interventions. Full article

Given the tenuous relationship Christians have had with Jews over the centuries, not to mention division among Christianity on points of doctrine and practice, a contemporary examination of the Sabbath could be an opportunity to bring Jews and Christians into further dialogue with each other, not on the basis of a shared written text, but rather the living texts of religious experience. However, a review of the literature reveals a scarcity of empirical research on the Sabbath, especially how religious professionals practice Sabbath as exemplars in their spheres of influence. In this study, I, therefore, offer a comparative description of my findings with respect to two practical theological studies I conducted on Shabbat/Sabbath practice, one with American pulpit rabbis and the other Seventh-day Adventist pastors. As a practical theological project, I offer a theological reflection of the data, followed by implications for theological (re)construction and revised praxis for the Church and Jewish-Christian relations. Full article

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. Full article