Adventist Studies

"El diezmo en los escritos de Elena de White"-Este trabajo explorará el concepto, práctica y fundamento teológico para el diezmo en los escritos de Elena de White. Cuando sea necesario, entrarán en discusión detalles históricos, pero el enfoque principal será en los niveles conceptuales y pragmáticos. Sus escritos revelan la profundidad de su comprensión sobre el tema del diezmo, pero difícilmente algún cambio significativo en sus visiones. No encontramos una teología explícita para el diezmo, desarrollado de forma sistemática, sino los conceptos que ella asocia al mismo y que nos abren una ventana para explorar los aspectos teológicos que informaban sus visiones y los consejos que ella daba a la iglesia. Es evidente que los materiales bíblicos que tienen que ver con la importancia y uso del diezmo, tuvieron influencia fundamental en su comprensión del diezmo.

Recientemente la agencia Mediametrie.fr ha publicado los resultados de sus estudios sobre el consumo de medios e Internet por los Franceses sobre el territorio metropolitano (Francia continental europea) así como las regiones de ultramar.
Los resultados han sido casi previsibles. Sin embargo, esta lectura de varios artículos me ha permitido comprender un poco mejor el nicho de la audiencia interna y la incompatibilidad de nuestras premisas con las audiencias externas de la Iglesia Adventista.

In order to map out the extent to which the interplay between professional creationist and anti-creationist organizations in the United States determines the state of the creation/evolution debates, I shall proceed in three steps. First, I will present an example that characterizes the way in which professional creationism works in the United States. Second, I will review some key aspects of the history of professional creationism and anti-creationism in America. Third, I will present a sociological model that helps explain why creationism in the United States has developed in the way it has. This model is based upon the theory of social fields as developed by Pierre Bourdieu. Its main function is to make visible the way in which professional creationists and anti-creationists are attuned to each other with regard to their arguments, strategies, and the concepts they apply to Interpret their own actions and those of their opponents.

The year 538 A.D. became the turning point in the history of the Roman Empire since so many aspects on political, administrative and economical levels were already switched off that when Justinian declared himself to be a theologian from this year and no longer a soldier, he crossed the barrier of his mandate between what is purely civil obligation and what is religious obligation, similarly to Constantine before, and entered in competition with the papal function and this role is evidence of Justinian's ongoing caesaro-papism. The quest for unification of the empire by unification of the church, the fever for church-building projects with his wife Theodora, the persecution of enemies of the church and heretics, his disdain with the Sabbath although his second name was Sabbatini, his support for suppressing any eschatological fever in line with the church fathers and Oecumenius and yet trying to build the 'Kingdom of God' on earth, all this indicate the problem 538 was f...

Author: David A. Dean
Publisher: CBE International

Women played an important and often overlooked role in the de­velopment of the Adventist movement in the nineteenth century United States. As a reform movement that set aside established traditions and looked afresh at Scripture, early Adventism found and espoused biblical support for women in ministry. Eventually, debates about women preachers ensued, foreshadowing contem­porary arguments about gender. This article will summarize the development of Adventism and the role of women within the na­scent movement. It will then look at the lives and ministries of three of Adventism’s most influential women: Harriet Hastings, Ellen White, and Anna Smith. These women were contempo­raries, each active in ministry while married and each living into her eighties, but with notable differences.

Sunt oare heruvimii vizionaţi de Ezechiel (Ez 1) fiinţe inteligente cu înfăţişări animaliere, sau mai degrabă prin aceste imagini simbolice ni s-a transmis un adevăr spiritual? Dacă ele sunt imaginea exactă a heruvimilor cereşti, cum se face că Ioan i-a văzut altfel decât Ezechiel? (Ap 4). Este adevărat că Christosul ceresc are în gură o sabie? (Ap 1 şi 19). Va veni Domnul călare pe un cal alb, cu o haină mânjită de sânge (Ap 19)? Sau pe un nor alb, îmbrăcat în strălucire şi având în mână o seceră (Ap 14)? Au existat aievea în cer femeia însărcinată (Ap 12:1) şi dragonul roşu? Există în realitate un miel înjunghiat la tronul lui Dumnezeu, aşa cum clar l-a văzut Ioan şi l-a descris (Ap 5)? Oare fiinţele cereşti aduc tămâie şi cântă cu lira grecească (Ap 5)? Există, oare, suflete de martiri care dorm undeva, sub un altar, în univers (Ap 6), şi se mai trezesc din când în când, să ceară răzbunare? Au îngerii trâmbiţe şi aripi în realitate? Ce ar putea face cu aripile când traversează spaţiul cosmic ? Iar dacă ei sunt spirite, la ce le-ar servi nişte aripi care bat aerul ? Un asemănător tir de întrebări s-ar putea pune cu privire la viziunile Ellenei White: Vor veni cei răi, în ultima confruntare, să-i caute cu sabia în mână pe credincioşi? La venirea Domnului, vor cădea nişte lanţuri reale de pe sclavi? Este adevărat, că Ellen White aşa a văzut, după cum şi Ioan a văzut că balaurul a fost legat cu lanţuri în Ap 20 -dar acele lanţuri sunt cu siguranţă simbolice, ca şi fântâna abisului în care este aruncat balaurul. Vor fi răpiţi mântuiţii la cer în care de nori, cu roţi înaripate şi inteligente, sau în care de foc cu cai de foc, ca în viziunile lui Elisei şi ale lui William Foy? Cea mai rapidă şi mai sigură navetă spaţială nu ar putea asigura o asemenea călătorie, darămite nişte trăsuri, fie ele şi de foc. Unii sunt înclinaţi să traducă asemenea imagini în tehnică astronautică de tip SF, dar putem fi siguri că vizionarii ne-au spus exact ce au văzut. Treaba noastră este să descifrăm mesajul spiritual, nu să citim viziunea într-un cod modern, transformând imaginea antică într-una tehnico-ştiinţifică. Au îngerii, în realitate, ecusoane de aur cu care se legitimează la porţile Cetăţii cereşti? N-ar putea fi ele piratate de mafia celorlalţi îngeri exilaţi pe pământ ? Are Pomul Vieţii două tulpini reale, de ambele maluri ale râului? Imaginea Pomului Vieţii este dezvoltată în viziunea Ellenei White, dar ea derivă din Ap 22:2, care la rândul său îşi are sursa în Ez 47:12, unde apar pomi roditori de ambele părţi ale râului vieţii. Tradusă literal, exprimarea lui Ioan este: "...de o parte şi de alta a râului este pom de viaţă". Exact ca în ebraica lui Ezechiel, unde traducătorii au ştiut că termenul ʿēṣ (copac) este un singular colectiv şi se traduce corect prin plural (copaci) în limba română. 1 Din nefericire, puţine traduceri au redat expresia aceasta prin plural, cum ar fi trebuit. Cei mai mulţi au preferat singularul, cu articol definit, desigur sub influenţa scenariului din Geneza 3. De observat însă, că inspiraţia divină s-a adaptat la înţelegerea populară (în cazul viziunii Ellenei White). Dacă traducerea (greşită chiar) a creat imaginea unui pom cu două tulpini şi două rădăcini, pe ambele maluri ale râului vieţii, Domnul a folosit chiar o asemenea greşeală (neimportantă) pentru a descrie o realitate cerească. El nu a fost interesat să ne dezvăluie realitatea fizică exactă, ci doar să ne dea o învăţătură spirituală. Acest aspect al revelaţiei şi inspiraţiei este deosebit de interesant, deoarece există destule dovezi că Domnul a folosit (= "copiat") uneori imagini chiar şi din surse neinspirate. Este foarte posibil ca noul paradis să aibă unele lucruri comune cu primul paradis. Dar cum Moise nu descrie arborele vieţii, şi cum imaginea din Apocalipsă depinde mult de viziunea lui Ezechiel, reiese că această imagine, dincolo de realitatea fizică exactă, este intenţionată să dea

This research study was conducted to explore the lived experiences of Seventh￾day Adventist students in non-Adventist institutions. The field of this study limits only
on challenges, coping strategies, effects, and perceptions of 5-8 college students within San Pablo City. It does not cover up comparison between male and female and does not include primary, secondary, and other tertiary level like doctor’s and master’s.
This study employs phenomenology under qualitative method which is used in
understanding lived experiences, perspectives, and opinions of individuals through
interviewing questions. The population and sample of this study revolves in the Seventh-day Adventist students who are studying in non-Adventist schools around San Pablo City. The respondents for this research are ranging from 3-6 students of college level only using homogenous sampling technique. Data gathering are done through interview which include one-on-one and phone call basis.
The interview results are the following findings. Saturday classes is the hardest
challenge faced by the respondents, next is peer pressure among circle of friends. The
coping strategies of these students revolve in mostly adjusting to the activities that do not conform to the Adventist beliefs through asking other projects to be done instead. Secular education does not really affect the academic performance and social perspective but negatively influence the attendance in church weekdays worship meetings. Most fundamental things learned by the interviewees, talk about having enough patience, trust, and strong faith in God.
This study would be beneficial to the Seventh-day Adventist (SDA) association;
as a religious organization, church, family, and institution. These students’ life
experiences can be subject to promote Adventist education from local churches to
districts with the help of Adventist schools. Students’ testimonies would be an
accommodating help to the teachers and mentors’ field of work and improvement.
Significantly, this study can be a reference of the SDA students themselves to choose the best school that will help them grow in every aspect of their lives and use the learned things for a lifetime.

Desde el punto de vista histórico la noción de sabiduría transitó desde ser considerada el bien último del hombre a ser vista como un bien privado, siendo actualmente relegada por los conocimientos y descubrimientos científicos de los saberes disciplinarios, que son los que se enseñan en la universidad. Sin embargo, múltiples investigaciones han encontrado que las
personas sabias viven más y mejor (Peterson y Seligman, 2004), tienen mayor satisfacción personal, salud física y mejores relaciones familiares (Ardelt, 2000), además de enfrentar mejor la muerte y un mayor desempeño global (Estudillo, 2010). Se propone que la sabiduría está sostenida por una cosmovisión referente. Se define la cosmovisión y se adhiere a la cosmovisión bíblica que es ilustrada por las biografías de dos personajes bíblicos, Daniel y Sansón. Ambos demuestran el poder de las identificaciones con Dios y sus principios o lo opuesto con sus consecuencias negativas. El estudio de las biografías pueden ayudar a entender mejor una psicología bíblica de la sabiduría. Desde el punto de vista educativo, este tipo de estudios puede ser útil para configurar modelos de universidades que intencionalmente faciliten las diversas identificaciones necesarias para el desarrollo de una sabiduría que provenga de Dios. Dichos procesos de ejercicio de la sabiduría en los estudiantes deben ser organizados desde una clara individualización con una cosmovisión bíblica de la
sabiduría. Esto se puede llevar a cabo a través de la implementación de prácticas curriculares y co-curriculares que faciliten la vivencia de lo que la Biblia promueve como verdadero. Esta no es una actividad fácil de alcanzar ya que requiere la combinación de recursos humanos y financieros para lograrlo. De otra manera, paradójicamente, algunas universidades pueden estar asumiendo que contribuyen al desarrollo del carácter de sus alumnos haciéndolos más sabios cuando en la práctica esas actividades no están claramente delineadas y pueden arrojar resultados inesperados. Por otra parte, es importante remarcar que esos procesos son maleables y endebles. Los administradores necesitan estar reevaluando constantemente, juntamente con los docentes, para ver si todas las partes involucradas contribuyen a que sus estudiantes sean más sabios.
Porque la misión principal y la efectividad de la educación adventista superior está altamente relacionada con el logro de cambios significativos en el carácter, como son los niveles crecientes de sabiduría.

Las residencias estudiantiles han evolucionado en el enfoque y visión que tienen de sí mismas en la educación. Los internados de los colegios adventistas no están excentos de esta evolución y deben mantener su propósito, misión y métodos, ya que se deben y trabajan en favor de la educación adventista.
Esta investigación pretende analizar y estudiar los escritos de Elena G. de White relacionados con aspectos de los dormitorios, para desarrollar una filosofía de los internados adventistas que resalte su misión, propósitos y métodos. Se trata de un estudio cualitativo, temático y documental. Se estudiaron y analizaron los escritos de Elena G. de White donde ella hizo alusión a los internados, y se ordenaron de forma coherente y progresiva, siguiendo los principios de interpretación desarrollados por Knight y Timm.
Los internados adventistas proveen un lugar de residencia a los estudiantes con la atmósfera de un hogar que continúe la obra iniciada en el suyo y les ayude en su desarrollo integral, incluida la vida práctica, los proteja de las influencias del mal hasta que completen su entrenamiento, y les ayude a establecer una relación salvadora con Cristo. De esta forma lograr los objetivos de la filosofía de la educación adventista de manera eficaz.
Los dormitorios de los colegios adventistas ofrecen escenarios importantes para el logro de los objetivos de la educación adventista, permitiendo el desarrollo del carácter del estudiante, la inteligencia social, deberes domésticos y la formación espiritual y devocional. Por regla general todos los estudiantes de campus residenciales deberían vivir en el internado, a menos que vivan con sus familias o en hogares que les provean un programa similar.

The names adopted by Christian denominations customarily express elements deemed crucial for their identity. This article uses the Seventh-day Adventist Church as a case study: it traces the initial debate over the necessity of a name, discusses the conflict regarding “biblical” names, and describes the decision process that led to the denomination’s official self-designation. In most cases, it was subsequently translated into other languages in a literal manner, but there are also noteworthy modifications, especially in Europe. Several factors contribute to the stability and changeability of church names and the concomitant identity construction dynamics: theology, history, context, and language.

En la actualidad la juventud cristiana en general ha disminuido la lectura de la Biblia, lo
cual afecta directamente al proceso del estudio de esta, individualmente en cada ser humano, se
cuenta con un proceso sugerente publicado por la Conferencia General y es la base utilizada en el
desarrollo de la investigación.
Esta investigación tiene como alcance determinar la influencia de una aplicación móvil
en el Cumplimiento del Proceso de Estudio de la Biblia en los feligreses de una iglesia
adventista local. El aporte de esta investigación es el generar la aplicación móvil desde una
propuesta de valor estructurada utilizando el modelo CANVAS.
El capítulo uno muestra el planteamiento metodológico y tiene como objetivo el
describir la trazabilidad desde el título de la investigación hasta la definición de las variables de
estudio y su intervención en el modelo de investigación.
El capítulo dos aborda el marco teórico – conceptual requerido para comprender el
desarrollo de la investigación y cómo será aplicada en el caso de estudio descrito. Se muestran
los antecedentes respectivos, bases filosóficas descritas brevemente, el desarrollo del marco
teórico y cómo son introducidas dentro de la investigación.
Finalmente el capítulo tres aborda los métodos y materiales a ser utilizados para ejecutar
la investigación, como son el nivel de investigación, tipo de investigación, enfoque, población y
muestreo, técnicas de recolección de datos y cómo serán presentados los resultados
//
Today the Christian youth in general has decreased reading the Bible, which directly
affects the process of studying individual Bible of every human being, it has a suggestive process
published by the General Conference and is the base used in the development of research.
This research is scoped to determine the influence of a mobile application in the
Compliance Process Study Bible parishioners of a local Adventist church. The contribution of
this research is to generate the mobile application from a value proposition structured using the
CANVAS model.
Chapter 1 shows the methodological approach and aims to describe the traceability from
the title of the research to the definition of the study variables and their involvement in the
research model.
Chapter 2 discusses the theoretical framework - conceptual required to understand the
development of research and how it will be applied in the case study described. the respective
backgrounds, philosophical basis described briefly the development of the theoretical framework
and how they are introduced into research shows.
Finally, Chapter 3 addresses the methods and materials to be used to carry out research,
such as the level of research, type of research, focus, population and sampling, data collection
techniques and how the results will be presented

Ellen White’s writings have often been appreciated for their beauty and insight in expressing spiritual truths and in touching the heart. Modern readers of her books might be surprised that one of her books, as first published, had a large amount of poetry. In the foreword to current editions of Thoughts from the Mount of Blessing, the publishers mention the poetry that was included in earlier editions of the book. (Updated 9/23/21)

Contains an interesting exposition on a poem Ellen White included with an article she wrote when her twin sister lost a six-week-old baby. It also has the poem on the back of Ellen White's second book.

Companion papers are found at https://www.academia.edu/43607284/Thoughts_From_the_Mount_of_Blessing_by_Ellen_G._White_poetry_edition_
https://www.academia.edu/43684888/Hymns_Loved_and_Sung_by_Ellen_White

Abstract. The purpose of the workis to reveal the peculiarities of the Seventh-day Adventist military service under the condition of the historical context analysis (the religious confession/denomination emergence, formation, and development) with emphasis on the situation in independent Ukraine. The methodology of the researchis based on the principles of historicism, systematicity, scientificity, verification, the authorʼs objectivity, as well as on the application of the general scientific:
analysis, synthesis, generalization methods. The scientific novelty is that for the first time, on the basis of the foreign sources and the Ukrainian lists of the legislative and regulatory acts on military duty and military service, the Seventh-day Adventist military service was comprehensively considered in the United States of America, during World War I and World War II, in the Soviet and modern Ukraine.
The Conclusions.The study highlights the main stages of discourse between the state’s need for self-protection and the religious beliefs of the Adventists. It has been revealed that during World War I and
World War II there were compromises on the principle of non-participation in hostilities, carrying weapons, and breaking the Fourth Commandment (Keep the Sabbath day holy). It has been revealed that the US Adventists were able to establish cooperation with the armed forces and create a special program, which was called the “Medical Training for the Servicemen”, which is relevant today. The military service and military duty issues in the Ukrainian context have been considered. It has been found out that the church members in Ukraine, who refused to carry weapons, had an opportunity to choose an alternative (non-military) service instead of the conscript military service. However, in
a state of martial law or a state of emergency, certain restrictions may be imposed on citizens’ right to take alternative (non-military) service, indicating the duration of these restrictions.

This paper was originally published in Adventist Review, April 17, 2014 issue. It describes the views of Ellen G. White (1827-1915), one of the founders of Adventism, concerning prenatal influence of the parents upon the children. Ellen White was a century ahead of her time in claiming that parents emotional and spiritual condition affect spiritually and biologically the development of children's characters and attitudes before they are even born. This article is geared most to an Adventist audience, although an open non-Adventist can certainly be benefited by it as well.

Ellen White's educational perspective has contributed significantly to shaping the Adventist educational system and its philosophy of education. However, the assumptions underlying her educational perspective have not been studied in depth. The purpose of this research is to determine what are the anthropological assumptions contained in Ellen White's educational writings and in what way these assumptions condition her conception of education and her educational proposals. For this, her ideas on the subject are systematized, confronting them with those of other thinkers of educational philosophy. The first chapter reviews the existing literature on the subject and introduces the study. The second chapter briefly describes the historical-philosophical context in which Ellen White wrote about education, in order to capture the historical meaning of her proposals. The third chapter systematizes Ellen White's anthropological perspective, relating her conception of God to her conception of reality and of the human being. Importance is given to the normative framework of said reality (the legality or set of natural and moral laws) and the way in which it affects the human being. It also seeks to determine how the problem of sin affects the human beings and their ontological links. The fourth chapter correlates her anthropological perspective with her general conception of the educational phenomenon and with her educational proposals in three areas: teaching methodology, physical education and intellectual education (with emphasis on her criteria for the selection of readings). The fifth chapter summarizes the work and presents the conclusions. This research supports the thesis that for Ellen White, the human being is a relational being, ontologically linked to the spatio-temporal realm, to God as creator-sustainer of that realm and, to its implicit legality; this connection, in the full sense, is voluntary and has been damaged by sin. This perspective determines a conception of education as a restoration of this link with the environment and with God on the basis of divine revelation. This conception conditions all of Ellen White's educational proposals.
La perspectiva educacional de Elena de White ha contribuido significativamente a dar forma al sistema educacional adventista y a su filosofía de la educación. Sin embargo, no se han estudiado con profundidad los supuestos que subyacen a su perspectiva educacional. Esta investigación tiene como propósito determinar cuáles son los supuestos antropológicos contenidos en los escritos educacionales de Elena de White y de qué forma dichos supuestos condicionan su concepción de la educación y sus propuestas educacionales. Para ello se sistematizan sus ideas sobre el tema, confrontándolas con las de otros pensadores de la filosofía educacional. El primer capítulo revisa la literatura existente sobre el tema e introduce el estudio. El segundo capítulo describe brevemente el contexto histórico-filosófico en el cual Elena de White escribió sobre educación, a fin de captar el sentido histórico de sus propuestas. El tercer capítulo sistematiza la perspectiva antropológica de Elena de White, relacionando su concepción de Dios con su concepción de la realidad y del hombre. Se concede importancia al marco normativo de dicha realidad (la legalidad o conjunto de leyes naturales y morales) y a la forma en que el mismo afecta al hombre. También se busca determinar cómo el problema del pecado afecta al hombre y a sus vínculos ontológicos. El cuarto capítulo correlaciona su perspectiva antropológica con su concepción general del fenómeno educativo y con sus propuestas educacionales en tres áreas: la metodología de la enseñanza, la educación física y la educación intelectual (con énfasis en sus criterios para la selección de las lecturas). El quinto capítulo resume el trabajo y presenta las conclusiones. Esta investigación respalda la tesis de que para Elena de White, el hombre es un ser relacional, ontológicamente vinculado al ámbito espacio-temporal, a Dios como creador-sustentador de ese ámbito y a su legalidad implícita; esta vinculación, en sentido pleno, es voluntaria y ha sido deteriorada por el pecado. Esta perspectiva determina una concepción de la educación como restauración de esta vinculación con el entorno y con Dios sobre la base de la revelación divina. Esta concepción condiciona todas las propuestas educacionales de Elena de White.

The Seventh day Adventist higher education has been growing at an exponential rate during the last three decades, boasting more than 110 tertiary institutions in all continents. Such a growth is really unbelievable when one considers the very humble beginning of the denomination’s educational system, over a century ago. One may wonder what has caused such a quick expansion of colleges and universities, especially, toward the end of the 20th century. And, if the characteristics of these institutions at the beginning of the 21st century present some issues that need special attention. This chapter seeks to map some of the forces behind this quantitative expansion along with the pressures and challenges universities face nowadays. In addition, it also discusses some core assumptions and elements Adventist universities should take into account to successfully maintain their identity throughout tensioning trends in education.

El pensamiento y la práctica de la Iglesia Adventista en relación a la libertad religiosa, al igual que cualquier otro tema, debería ser congruente con la teología adventista. Sin embargo, la iglesia está expuesta a la influencia de una cultura dominante que plantea un pensamiento distinto, y a veces opuesto. En esta charla, se señalan esas contradicciones, aplicándolas a los casos concretos, y se invita a reflexionar sobre los principios que surjen de la teología adventista.

The paper deals with the motivation that led the Seventh-day Adventist Church to engage in human rights and social work and reflects some of the practical implications of this motivation. It shows that the Adventists of the 19th century took over from the Millerite movement the so called historicist interpretation of biblical prophecies. As a result, the Adventists see history as a battle between true and false religion. True religion is characterized by observing the Sabbath as day of worship, false religion by observing Sunday. Observing Sunday will in the future be enforced by force, and Catholicism and the USA will cooperate to achieve this goal. Defending human rights, in particular the right to religious freedom, is intended to confront this effort. Adventists have also perceived their social commitment from this perspective. Although Adventist practical work in the field of human rights and social work generally follows the attitudes of conservative American Protestants, the text provides examples of some specific problematic attitudes, which have in the past led to ethically controversial acts.

基督復臨安息日會 莊祖鯤 (摘錄自《真道辯─論異端、別異教派與異教》 安息日會的正式全名是「基督復臨安息日會」(The Seventh-day Adventist)，是 1863 年正式創立的。目前全球有超過兩千萬信徒，是基督教(更正宗)的各宗派之外， 最大的教派，人數超越摩門教與耶和華見證人會。安息日會早期曾被多數基督教正統 宗派列為異端，但是近年來，研究異端最為權威的馬丁(Walter R. Martin)在詳細而深入 的調查後，加上安息日會的澄清，認為安息日會是屬於「別異教派」(Sects)，而非異 端(Cults)。這個觀點雖仍有爭議，卻也逐漸被部分福音派教會認同。

The year 538 A.D. became the turning point in the history of the Roman Empire since so many aspects on political, administrative and economical levels were already switched off that when Justinian declared himself to be a theologian from this year and no longer a soldier, he crossed the barrier of his mandate between what is purely civil obligation and what is religious obligation, similarly to Constantine before, and entered in competition with the papal function and this role is evidence of Justinian's ongoing caesaro-papism. The quest for unification of the empire by unification of the church, the fever for church-building projects with his wife Theodora, the persecution of enemies of the church and heretics, his disdain with the Sabbath although his second name was Sabbatini, his support for suppressing any eschatological fever in line with the church fathers and Oecumenius and yet trying to build the 'Kingdom of God' on earth, all this indicate the problem 538 was for the Roman Empire and the Catholic Church. Archaeological and historical original sources of Justinian and contemporaries of popes, biographer of Justinian and a commentator on Revelation (Oecumenius) are very revealing of these times and the shift or transition of what belonged to the Roman Empire handed over since 538 A.D. to the church and the papal function. The Code of Justinian was a persecuting instrument. Justinian upheld the supremacy of the papacy. He permitted through the Council of Orleans actions to be done on Sunday that Constantine prohibited like travel and preparation of food and cleaning the house. In Novellae CXLIV Justinian instituted a Seventh-day Sabbath persecution. He changed the times and laws ad hoc as his Novellae XLVI and coins of 538 A.D. (XII year) indicate. Private gatherings were persecuted. He had church-manual laws. Justinian studied Systematic Theology on the nature of Christ and wrote homiletical rules for preachers. He gave textcritical advice to Jews and condemned their doctrinal deviations. This theological hobby of the ruler of the once mighty Roman Empire was to be taken over by a more theological competent power that would eventually lead to papal-caesarism until the unsettling of this new aggrandizing paradigm in 1798 by Napoleon. The prophetic embedding of the 1260 days as "years" prophecies in both Daniel 7 and Revelation 12 definitely started in 538 A.D. contrary to W. Spicer's (1918) suggestion of 533 or 538 as two alternative dates or any other dates suggested by other scholars in the history of interpretation in historicism. It is also not just a case of history of interpretation hermeneutics but data solidly supported by archaeology, iconography and original historical sources that coincides with the parameters provided by exegesis of the rest of the Books of Daniel and Revelation added with the exegesis of the detail of the passages under consideration. A necessary ingredient for the historical researcher remains to be the faith that God can predict the future and He did and that the data as well as the prophecies of the Biblical Text are evidence of that. 1 *The present study is the result of an interaction and cooperation between a number of researchers coming from a wide range of backgrounds and educational qualifications and experience. All of them are recognized leaders in their talents and educational upbringing. Some are Emeritus professors, others are still teaching. They are coming from different continents and countries.

La presente investigación hace un estudio de la frase “los entendidos” en Daniel 12: 3 y 10, armonizando su interpretación, vínculos e implicancias teológicas frente a todo el marco del capítulo 12, la visión que la contiene y en perspectiva del libro en general. Para ello se emplea la metodología de exégesis bíblica, que incluye el análisis y determinación de texto, como de contexto. Esto es seguido por el análisis gramatical. Posteriormente, a través de un análisis interpretativo, se busca tener una compresión armonizada de la expresión “los entendidos” frente a todos los otros elementos, que están sujetos a interpretación, dentro del capítulo 12. Finalmente, en el análisis de teología, se destaca el aspecto contrastante y diferencial de la frase estudiada, como su aporte teológico en cuanto a salvación en el tiempo del fin.

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The present investigation makes a study of the phrase “those of understanding” (“wise”, in other versions) in Daniel 12: 3 and 10, harmonizing its interpretation, links and theological implications against the entire framework of chapter 12, the vision that contains it and the perspective of the book in general. For this, the methodology of biblical exegesis is used, which includes the analysis and determination of text, as well as context. This is followed by grammar analysis. Subsequently, through an interpretive analysis, it is sought to have a harmonized comprehending of the expression “those of understanding” (wise) in front of all the other elements, which are subject to interpretation, within chapter 12. Finally, in the analysis of theology, it stands out the contrasting and differential aspect of the phrase studied, as its theological contribution regarding salvation in the time of the end.

An article exploring original research on the 1919 Bible Conference and how it sheds light on both perceptions of Ellen White and her own views. It presents evidence that Mrs. White may have believed in a dual fulfillment model of prophecy, based on her belief that the Apocrypha (and the books of Maccabees) were scripture, as she stated in one of her early visions.

Overall, Daily’s book is well-written, and supported by over three hun-dred endnotes. At bottom, however, it offers little original insight into Ellen G. White’s psychological profile, and, in my opinion, fails in its proposed task to be “honest and fair” and to let readers make up their own minds. Daily draws all the conclusions, taking his “con artist” mantra to its last implications, both to the detriment of Ellen G. White’s legacy, as well as his own as historian. Let the reader beware of taking Daily’s conclusions at face value. Daily’s weak case against White will likely result in stronger defences of her.

The chapter summarizes Fernando Canale’s remarks on the philosophical conceptions concerning a heavenly sanctuary and outlines the theological and exegetical ideas of Christian thinkers on the sanctuary motif throughout Christian history to determine whether Canale’s observations correspond with the primary sources. These sections will be followed by a survey of studies of more recent Adventist scholars and conclude with some reflections on the potential universal and personal relevance of the sanctuary doctrine. In the end it will be possible to determine whether Canale’s call for the development of a theological system circled around the biblical sanctuary motif is valid and worthwhile.

Resumen: El presente trabajo analiza los documentos publicados por Thomas M. Preble y Joseph Bates entre 1845-1849. Son los primeros escritos a favor del séptimo día entre los adventistas norteamericanos del siglo XIX. Pretende descubrir por qué el adventismo adopta una doctrina bíblico-histórica siendo un movimiento escatológico. Explorará en busca de aportes originales del adventismo a la doctrina del sábado.

Las personas recluidas en centros penitenciarios y carcelarios hacen parte de la población a ser alcanzada con el evangelio para salvación. La gran preocupación actual respecto al tema, es el impactante y rápido crecimiento de la población carcelaria. Por lo tanto, todo lo que podamos hacer de corazón para aportar bienestar físico, mental y espiritual a estas personas y a sus familias, será bien aceptado por Aquel que se identificó con ellos: Jesús, el Hijo de Dios (Mat. 25:36).

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"The greatest want of the world is the want of men,—men who will not be bought or sold ..." So begins a thought gem familiar to readers of Ellen G. White's book "Education." For some time people have known that Ellen White adapted this "great Adventist gem" from an earlier statement, but who wrote that earlier statement? That question has finally been answered, and you are about to read it.

Ellen White's 1846 vision of planets affirmed Joseph Bates' acceptance of the divine nature of her prophetic gift. This event was reported in J. N. Loughborough's early history of the Seventh-day Adventist Church as an evidence of Ellen White's inspiration, but it has also been the subject of criticism by those who are looking for evidence upon which to dismiss her divine calling.

After years of knowing about the event, I decided to compare her descriptions to what was then known of astronomy and to what is known today. From both perspectives, her brief vision is amazing.