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The Student Movement Volume 109 Issue 9: Students and Dorms Try to Generate Energy for the End of the Semester
Get PDFHUMANS
AFIA: Experience \u27Bayanihan\u27 at Andrews, John Roosenberg
Students Thankful for the Upcoming Break, Andrew Francis
ARTS & ENTERTAINMENT
Good Grief! The Unbearable Weight of Social Anxiety in \u27A Charlie Brown Thanksgiving\u27, Corinna Bevier
A History of the Macy\u27s Thanksgiving Day Parade, Addison Randall
NEWS
Students Bring a New Sensory Room to Campus, Natalie Mendonça
IDEAS
The Decline of Media Literacy and How to Navigate the Ocean of Information, Aiko J. Ayala Rios
Three Tips for the Thanksgiving Dinner Table, Reagan Westerman
PULSE
Cardinals and Southwestern Michigan Recruits Fall to SMC Basketball Again, Andrew Francis
Deck the Dorm (Room) with Decorations!, Madison Vath
\u27Little Women\u27: A Review of Honors Movie Night, Anna Rybachek
Politics of the History of Thanksgiving, Nora Martin
LAST WORD
A Recipe for Life (Bake with Patience), Amelia Stefanescuhttps://digitalcommons.andrews.edu/sm-109/1008/thumbnail.jp
The Purpose and Importance of Words of Knowledge When Praying for the Sick
Get PDFSeventh-day Adventists are not usually known for taking authority over sickness or taking a person by the hand and saying, “In the Name of Jesus of Nazareth, arise and walk.” And rightly so, for Adventists have been counseled that when praying for the sick “our prayers must take the form, not of command, but of intercession” (White 1942:230, 1915:218). Why, because only God knows what is right and best (White 1948:148, 149). In addition, Ellen White warns against prayers that insist on God doing what people think needs to happen (1948:148) and suggests that God’s people should only pray for God’s will to be done (1915:217). However, Jesus, the disciples and the practices in the Early Church were much more direct in their interaction with sick people. Jesus said to the paralyzed man, “Stand up, pick up your mat, and go home” (Mark 2:11, NLT). There was no statement about if it was God’s will, for Jesus knew what God’s will was in that situation. When a man with leprosy approached Jesus and said, “Lord . . . if you are willing, you can heal me and make me clean,” Jesus responded by reaching out and touching him and saying, “I am willing . . . . Be healed! And instantly the leprosy disappeared” (Matt 8:2b, 3). Again, no request for God to heal, rather a direct command
Programa para Fomentar el Ministerio Filantrópico en La Iglesia Adventista del Septimo Día Hispana de Georgetown, Delaware
No full textProblem
In the last few years, many of the members of the Hispanic Adventist Church in Georgetown, Delaware, had not learned of community service activities, especially those available in Philanthropic Ministry. The church community has many families with economic needs, which would benefit from a philanthropic program that would supply their basic alimentary needs. Such a program would also open doors for the church to share the Adventist message with the beneficiaries. This problem was directly observed by the author, in consultation with the pastor and the church leaders.
Methodology
This present project is based on creating a program to stimulate a philanthropic ministry in the Hispanic Adventist Church of Georgetown, Delaware. It is based on the theological reflections made over Biblical sections that support a philanthropic ministry. Furthermore, it includes declarations by Ellen G. White regarding the poor and needy. Further recommendations were reviewed from the literature regarding the topic of Philanthropic Ministry. These theological reflections and review of the literature led the author to design, implement, and evaluate a competency program. The seminars given constituted an essential element on which to measure the later results.
Results
The results of this program are summarized by the benefits in the following principal areas: Individual results, corporate results, and Professional results. The first represents the knowledge acquired by the participants. The second emphasizes the benefits to the Church as an institution and body of Christ called to serve the world in their needs and tribulations. The third refers to the professional growth of the author and her contribution to practical theology.
Conclusion
This implementation program for this Philanthropic Ministry concludes with the following positive outcomes, which contributed to the solution of the problem proposed in this thesis. The theological reflections were the Biblical foundation for the philanthropic ministry in the church. The review of the literature opened a dialogue with contemporary authors, to identify how to help and establish a successful model for Philanthropic Ministry. The Hispanic Adventist Church in Georgetown, Delaware, provided the place to implement this design and benefitted from the acquired competency of the volunteer participants. The author grew professionally throughout the implementation of this project. Furthermore, the author thanks God, the professors, and the evaluators, for the support given throughout this academic effort
Reconstructing: Church History Part II
No full textIn this episode, we continue our deep dive into the development of the church. With the help of Dr. Trevor O’Reggio we will observe the four periods of the church’s development, how the medieval church chose culture over scriptural truth, and how Christianity was preserved through the enslaved people of America
The Theology of the Book of Judges in the Second Generation: Giving Up is not an Option!
Get PDFThe tension between the first and second generation of immigrants in our churches is increasing. The large gap that should be closing continues to open. The Bible contains important biblical principles that leaders of the Church can use to help close the gap between the generations in immigrant churches
Employees\u27 Perception of the Management of the COVID-19 Crisis at Najran University, Saudi Arabia
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During the COVID-19 crisis, particularly in the context of Saudi education, the ability to physically attend schools and colleges was greatly hindered due to the widespread transmission of the virus and the resulting obstacles. The issues necessitated the use of crisis management strategies. Some Saudi universities are capable of implementing an organized plan both before to and during crisis management, whereas others lack this competence. This is a substantial problem. Several universities in Saudi Arabia effectively managed the COVID-19 epidemic, whereas others did not. Furthermore, prior studies on crisis management indicate that administrators exhibit diverse responses. By participating in conferences at that location, the researcher was able to definitively identify the underlying cause of the problem. This unequivocally demonstrated that certain educational institutions are still unable to independently manage a crisis and must depend on government assistance. The proposed research demonstrates a robust correlation between the COVID-19 situation and the administration of higher education institutions. --
Purpose of Study
The purpose of this quantitative study is to ascertain the reality of administering the COVID-19 crisis at Najran University in Saudi Arabia as perceived by its employees. Furthermore, it demonstrates the minimum threshold within the category of COVID-19 crisis management at Najran University, located in Saudi Arabia. Moreover, it aims to furnish updates on demographic characteristics and crisis management throughout the COVID-19 pandemic.
Method
The research was conducted in Saudi Arabia at Najran University. The methodology employed is quantitative research employing a descriptive-analytical strategy. The instrument of study will be a descriptive questionnaire. The investigation was conducted by distributing online questionnaires. Regarding the population, the Najran Higher Education Institution has faculty members and administrators. The sample was selected at random from the categories of academic faculty and administrative personnel across all departments. The questionnaire used in this study was divided into five sections: Planning for Crisis Management (PCM), Communication in Crisis Management (CCM), Information in Crisis Management (INFO), Material and Human Resources in Crisis Management (MHR), and Involvement in Crisis Management (INV). To answer research questions 1 through 3 of the study, descriptive statistics were used to examine the data using SPSS.
Findings
The results indicate that all dimensions demonstrated elevated practice in Crisis Management, and the aggregate findings of the subscales indicate an average score of 3.69. Initially, the Communication in Crisis Management (CCM) dimension yielded an average score of 3.73. In line with the Involvement in Crisis Management (INV), it has the same mean as Communication in Crisis Management (CCM), which is 3.73. Moreover, the dimension of Planning for Crisis Management (PCM) had a mean score of 3.70. Then, the Information in Crisis Management (INFO) aspect received a mean rating of 3.65. Lastly, for the Material and Human Resources in Crisis Management (MHR), the mean rating was 3.61. The results indicate that there is one dimension that requires attention in order to enhance crisis management for higher education administrators and faculty, which is the Material and Human Resources in Crisis Management (MHR) aspect. The study also discovered significant differences in crisis management proficiency based on gender, namely in the area of information handling within the crisis management category. No significant statistical differences were observed depending on other factors, that include (job title and years of experience), in the categories of Planning for Crisis Management (PCM), Communication in Crisis Management (CCM), Information in Crisis Management (INFO), Material and Human Resources in Crisis Management (MHR), and Involvement in Crisis Management (INV)
Book Review: Intergenerational Christian Formation, 2nd Edition: Bringing the Whole Church Together in Ministry, Community, and Worship, by Holly Catterton Allen, Christine Lawton, and Cory L. Seibel
Get PDFA Leadership Strategy To Train and Equip African Pastors and Lay Leaders for Effective Ministry to Central African Refugees and Immigrants in Phoenix, Arizona
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Since 2010, there has been a growing number of Central African refugees and immigrants resettling in Arizona. This transition adds many other challenges to the trauma some of them have already endured. Unfortunately, there is a lack of trained pastors and lay leaders to effectively minister to them. I designed this project to develop and implement an effective strategy to train and equip pastors and lay leaders to minister to Central African refugee and immigrant communities in the Ubumwe Seventh-day Adventist Church and Glendale Seventh-day Adventist Church in Phoenix, Arizona.
Method
This project had several primary objectives: (1) to provide ways for African immigrants to grow spiritually, (2) to promote and practice effective leadership for mission-driven service, and (3) to increase awareness of the importance of communication and relationship. To understand my audience’s needs and expectations, I conducted a pre-seminar survey. Their feedback was incorporated into the development of the seminars. I found seminars to be the most effective way to explore the project\u27s goals. The discussions sparked meaningful interactions among participants, fostering a sense of shared ownership and allowing everyone to contribute their voice. Five African pastors and ten African lay leaders volunteered to participate by joining the following activities: (a) English as a Second Language (ESL) Bible study, worship, and prayer classes, (b) communication skills seminar, (c) seminar on the biblical images of the church, (d) relationship building seminar, (e) training for small group leaders, and (f) organisation of small groups.
Results
At the end of this project, the participants’ ability to minister to their audience in Phoenix, Arizona had improved significantly, they had built trust with each other and with their primary audience, overcome prejudices based on gender and age, developed effective communication skills, particularly in English, and built strong relationships with each other and with their primary audiences. The project provided insights that suggested that God uses anyone in His ministry regardless of age or gender, thus people should be allowed to serve as leaders in ministry regardless of their gender or age.
Conclusion
This project demonstrated that the interventions made a difference among the African immigrants attending the Ubumwe Seventh-day Adventist Church and Glendale Seventh-day Adventist Church. Similar programs most likely could also benefit other immigrant churches in the United States when they face similar problems and challenges
Intergenerational Mentorship Model for Membership Revitalization and Involvement at the Guelph Seventh-day Adventist Church
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The Guelph Seventh-day Adventist Church faced challenges characterized by low spiritual vitality and a generational divide. These factors jeopardized the spiritual well-being of some members, leading to a decline in church engagement.
Method
Recognizing the urgency of revitalization, the study explored the impact of a seven-week intergenerational mentorship model on participants’ spiritual health and church involvement. Employing a Participatory Action Research approach led by the pastor-researcher in collaboration with the church board, the study utilized Lifeway’s Spiritual Growth Assessment and Growing Together: Taking Mentoring Beyond Small Talk and Prayer Requests by Melissa Kruger (2020) to guide the development and implementation of the transformative mentorship model. Temporal constraints, exacerbated by the COVID-19 pandemic (Barna Group 2020), necessitated the use of virtual platforms to ensure participation despite geographical limitations. The methodology drew insights from a review of theological and relevant scholarly works, providing a solid foundation for implementing the intergenerational mentorship model.
Result
The post-assessment findings have unveiled tangible progress in nurturing godly relationships, which has led to a positive shift in participants’ spiritual growth. The intergenerational mentorship initiative appears to effectively address the identified challenges by bridging the generational gap and fostering a renewed commitment to member involvement and revitalized spiritual vitality among participants.
Conclusion
The successful implementation of the intergenerational mentorship model at the Guelph Seventh-day Adventist Church appeared effective in revitalizing spirituality and enhancing member engagement. This achievement can be attributed to several key factors, including the intentional focus on fostering authentic relationships across generations, the structured framework provided by the mentorship model, and the active participation and collaboration of Church Board members. By emphasizing the importance of mentorship in nurturing spiritual growth and fostering a sense of belonging within the church community, the project created a supportive environment conducive to member involvement and revitalization