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The Effects of Age and Type of Rearing on Contrafreeloading Behavior in Female Goats
Get PDFContrafreeloading (CFL) is the willingness of an animal to work for food. This study continues the 2022 pilot study, in which thirteen female goats from the Andrews University Sustainable Agriculture Department were tested to see if there was any correlation between age and contrafreeload in goats, and additionally investigates whether or not there is any correlation between type of rearing and contrafreeloading behavior in female goats. The pilot study found no direct correlation between age and contrafreeloading, therefore early life feeding techniques were also considered for this study.
Eighteen female goats representing three different age groups and three types of rearing were put in a testing area containing a bin of freely-available hay and a contrafreeloading apparatus which would require work to access the hay. The two food sources were equidistant from each other and from the starting point for each goat for every trial. Each goat was tested individually for a five-minute period to see whether or not they exhibited contrafreeloading. Data was collected once a week over four weeks and the positioning of the freely available hay and apparatus were swapped between weeks 2 and 3 to address spatial learning. The results show that type of rearing does make a difference in levels of contrafreeloading, with bottle-raised goats being the most likely to contrafreeload even after changes are made in the environment
Cross-Denominational Dialogue: Sola Scriptura in Setting the Table for Charitable and Faithful Christian Discourse
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In this project, the problem centers around cross-denominational dialogue. The contemporary Christian theological landscape is highly complex and varied. Theologians engage with different theories of knowledge, authority sources, and theological methods, resulting in diverse perspectives that conflict with each other and with Adventist Christian convictions. The differing rational structures of these perspectives require committed effort to understand and communicate effectively. Best practice cross-denominational dialogue involving the theologically informed must account for these differences and provide a context that can facilitate faithful and charitable discourse. Such a context would not only ease the tensions among different Christian traditions but would provide a safe space for Adventist Christianity to share its own perspective as well.
Method
The method used to arrive at standards of best practice involved designing a project that assesses a tool that clarifies the dynamic of communication in an interdenominational small group context. A document entitled “Christian Epistemic Models and Sola Scriptura” (hereafter CEMSS) was shared with a sample number of participants. This document introduces a discourse methodology I call “Multiple Simultaneously-Valid Epistemic Models” or the “Multiple-Models Method” for short, which attempts to create a safe space for theological discovery where divergent theological perspectives can coexist without hostility toward each other. I then evaluate the Adventist Christian perspective as a Sola Scriptura Epistemic Model using this tool. A small number of participants were invited to read the CEMSS document and engage in an hour-long recorded video conversation. The video transcripts were then evaluated, and five rules and norms for interdenominational dialogue were extracted.
Results
The outcome of this project included eight individual participants who agreed to read the CEMSS document and to meet with me individually on a recorded video call. During the video conversation, participants expressed positive reactions to the tool: regarding its framing and clarifying nature. The interactions demonstrated that the tool offered a value-added approach to interdenominational discourse. Moreover, the conversations provided an opportunity to evaluate the discourses and generate rules and norms for best practices in interdenominational dialogue.
Conclusion
The conversations with the eight participants demonstrated the effectiveness of the tool. The participants understood and saw value in approaching the differences between Christian traditions from an epistemic perspective, of creating theoretical space for multiple models to coexist, and introducing a new Scripture-based approach within this context. However, each had specific concerns and recommendations according to their theological perspectives. The results showed sufficient promise to warrant further testing to determine the generalizability of the method. Expanding the sample size in a larger pilot program has the promise of better illuminating the dynamics of interdenominational dialogue. This pilot template can be used for dialogue among pastors and theologians of different confessions, for interdenominational minister’s associations that involve cross-denominational theological discussions, as well as for pastors and theologians who share a denominational confession but have internal theological disputes
Seminarios Para Aplicar Principios de Interpretacion de Los Escritos de Elena G. de White Para Las Iglesias Adventistas Hispanas en Paterson, New Jersey
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The observations made by the researcher in the district of Hispanic Adventist churches in Paterson, New Jersey, in the years 2021 and 2022, led to the conclusion that the way the leaders uses the writings of Ellen G. White is not the best. Even the understanding held by fellow church members, mostly used for rebuking the behaviors or judging certain situations of other members, clearly demonstrates a lack of wisdom and balance on this subject. This issue creates discontent and animosity towards the task Ellen G. White sought to accomplish when called by God to encourage, strengthen, and sustain the Christian community back in her time. Her purpose was never to wound, criticize, or destroy, which, ironically, is often how her teachings are portrayed by many. This situation has brought about disbelief and skepticism regarding her prophetic work. The absence of a program to help bring a balance to the perception of Ellen G. White’s prophetic and scriptural work within the Adventist church is a problem that must be addressed. To do so promptly presents a challenge that needs to be met. --
Method
This program initiated when theological questions arose within the congregation, in response to the leadership’s approach to the use and interpretation of prophetic writings. Its primary objective was to assist both leaders and church members in their understanding and hermeneutics of Ellen G. White’s writings specifically, although the two interactive teaching seminar sessions extensively emphasized the paramount significance of prophetic writings throughout history. This was complemented by an entirely solid biblical foundation that addressed prophetic work in both the Old and New Testaments, ultimately leading to the role of Ellen G. White. The program was named “Seminars on Applying Interpretative Principles to the Writings of Ellen G. White”. The program was implemented for a period of approximately nine months. This period included the establishment of the point of inception, the preparation of the two seminars, the administration of evaluation surveys, and the subsequent assessment of the survey responses to be evaluated. In such manner, the prophetic training program was implemented to the leadership and the Hispanic Adventist community in Paterson.
Results
The researcher measured the effectiveness of the program using both quantitative and qualitative evaluation tools. Two surveys were conducted: an initial one to assess the perception of both the leaders in the Paterson district and the congregation regarding their knowledge, acceptance, interpretation, and use of the writings of Ellen White; and another survey at the end to measure the impact of the presented seminars. Out of the 70 surveys distributed to leaders and church members, a total of 51 from the initial survey (73%) and 56 from the final survey (80%) were returned for consideration and evaluation. While many initially believed that they were quite knowledgeable about Ellen White’s writings and their correct interpretation, they eventually acknowledged that not everything was as they had thought. Their perspectives, illuminated by the survey results, clarified the real situation described as a problem at the beginning, as well as what can be done to address the issue and improve it. There was a general acceptance of the program, and it was evident in each response with positive reactions and a willingness to repeat it, both based on the reflected data and the additional comments requested in the final survey.
Conclusions
The program to assist, help, and support in interpreting the writings of Ellen White in the Hispanic district of Paterson, New Jersey, was a wonderful experience that set a precedent, as an event of this kind had never been developed in the churches that received this benefit. The brotherhood was so fulfilled that they continuously requested its repetition, thus laying the groundwork for similar enriching experiences in the future. At the moment, the use of the Ellen G. White’s writings is much more balanced and liberated from dangerous biases. The fellowship is spiritually growing, and it is joyful to have vital theological support for these times
[ At That Time ] in the Hebrew Bible and Its Role in Daniel 12:1: A Diachronic and Synchronic Study on Semantics of Narrative and Prophetic Temporality
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The expression [ at that time ] in Dan 12:1 is the last temporal expression of the predictive discourse of Dan 11:2–12:3. There is no consensus about the temporality of this expression. Thus, this dissertation seeks to answer the following question: What is the temporal frame of the phrase [ at that time ] is in Dan 12:1 according to the temporal indicators provided in the context of the predictive discourse of Dan 11:40–12:3?
Methodology
The methodology of this dissertation combines diachronic and synchronic approaches. First, as a diachronic procedure, it analyzes [ at that time ] in the Hebrew Bible to determine its temporality in each case, and second, as a synchronic approach, it studies the temporality of [ at that time ] in the context of Dan 11:40–12:3 in more detail. The analysis goes beyond the clause, including the morpho-syntactic flow of the verb in the pericope. The linguistic analysis for the temporal identification of [ at that time ] in Dan 12:1 follows among others, the principles of Longacre and Bowling’s work. The synchronic approach includes an exegetical analysis in the sphere of the clause and parts of the speech. Adverbs, prepositions, demonstrative pronouns, and other grammatical elements contribute to temporality. Moreover, the exegesis presents the relation of [ at that time ] to other temporal phrases in Dan 12.
Findings: [ At that time ] in the Hebrew Bible.
The temporal-semantic roles of [ at that time ] in the Pentateuch are of two types: (1) the synchronization of temporal frames in the narrative (Genesis and Numbers) and (2) an argumentative-historical device for the instructional discourse (Deuteronomy). The temporal-semantic roles of [ at that time ] in the Former Prophets present at least five categories in terms of temporal synchronization: (1) a point in time between two temporal frames through an action (2 Kgs 8:22), (2) an action in a temporal frame (Josh 5:2; 11:10; 11:21; Judg 3:29; 12:6; 14:4; 21:14, 24; 1 Kgs 11:29; 2 Kgs 16:16; 18:16; 24:10), (3) an action after a temporal frame (Josh 6:26; 2 Kgs 20:12), (4) a state in a temporal frame (Judg 4:4; 1 Kgs 14:1), (5) two temporal frames in consecutive order (1 Kgs 8:65), and (6) a hypothetical action in a temporal frame (Judg 11:26). The temporal expression [ at that time ] contributes to the narrative of the Former Prophets of the Hebrew Bible with a temporal reference to its chronological flow and with contextual information that illuminates the meaning of history. The temporal-semantic roles of [ at that time ] in the Latter Prophets (chap. 5) include the historical narratives and prophetic predictions. In the narrative genre, [ at that time ] synchronizes an action in a temporal frame (Isa 20:2) and a point of reference of action after a temporal frame (Isa 39:1). On the other hand, the fulfillment of the predictive discourse includes (1) the near future (Jer 4:11; 8:1; 50:20; Mic 3:4; Zeph 1:2), (2) the messianic/eschatological era (Jer 33:15), (3) the restoration/eschatological era (Isa 18:7; Jer 3:17; Joel 4:1; Zeph 3:19–20), and (4) a combination of the near future and eschatological era (Jer 31:3; 50:4).
Conclusion: [ At that time ] in Daniel 12:1.
The analysis of the temporality of Dan 12:1 in its context indicates that [ at that time\u27] is the last segment of [ end time ], merging into the temporal flow of the time of the end. [ At that time ] synchronizes the temporal phrase of Dan 12:1, [ but at that time Michael will stand up ], with the phrase of Dan 11:45, [ and he will plant his palatial tents ] in Dan 11:45, [ at that time ] in Dan 12:1 does not occur (1) previously in Dan 11:40, (2) at the end of the life of the King of the North, or (3) after the end of the life of the King of the North. Thus, [ at that time ] begins when the King of the North plants his palatial tents against the glorious and holy mountain. Moreover, the temporal frame of [ at that time ] includes Dan 12:1–3 and its events: (1) the standing of Michael (Dan 12:1), (2) the liberation (Dan 12:1), (3) the resurrection (Dan 12:2), and (4) the shining of the wise (Dan 12:3)
The Existential Turn: An Adventist Response
Get PDFYouth ministry has taken several “turns” in the late 20th and early 21st centuries, culminating in the current existential turn. This latest shift acknowledges a more diverse youth demographic (Gen Z) concerned with identity, significance, purpose, belonging, and survival. Numerous existential threats have contributed to this generation’s unprecedented mental health crisis. Nevertheless, members of Gen Z are determined to meet these threats and create the conditions for all to flourish. This paper seeks to articulate a supportive and uniquely Adventist response to the existential turn in the form of Sabbath rest
The Power of the Story
Get PDFWhen most people ignore the story of Scripture, there needs to be a different approach to reach them for Jesus regarding knowledge of the biblical narrative. The evangelistic system to reach this generation needs to change. The Next BIG Thing in youth ministry is returning to the power of storytelling. To reach this generation it is imperative to practice storytelling, especially the story of the Bible. Our identity as Seventh-day Adventists depends on the strength of our story in connection with prophetic and historical narratives. We get to tell a story of hope, not of disappointment; a story of cooperation among generations, not generational isolation; and most importantly, a story of hope amidst impossible odds
