1. 1 Part I

2. Over 16 Million Members in 230 countries 25 million including non-baptized children 16,000 active ordained ministers 201,000 employees 7,742 schools including 107 colleges and universities with 1.5 Million students 168 hospitals and sanitariums 130 nursing homes and retirement centers 24 food processing centers 62 publishing houses 10 Media Centers 2 Who Are We?

3. The name Seventh-day Adventist includes vital beliefs for us as a Church. 'Adventist' reflects our passionate conviction in the nearness of the soon return ('advent') of Jesus. 'Seventh-day' refers to the Biblical Sabbath which from Creation has always been the seventh day of the week, or Saturday. 3 Our Name

4. The mission of the Seventh-day Adventist Church is to proclaim to all peoples the everlasting gospel in the context of the Three Angels' messages of Revelation 14:6-12, leading them to accept Jesus as their personal Savior and to unite with His church, and nurturing them in preparation for His soon return. 4 Our Mission

5. Preaching: Accepting Christ's commission (Matthew 28:18-20), we proclaim to all the world the message of a loving God, most fully revealed in His Son's reconciling ministry and atoning death. Recognizing the Bible to be God's Revelation of His will, we present its full message, including the second advent of Christ and the continuing authority of His Ten Commandment law. Teaching: Acknowledging that development of mind and character is essential to God's redemptive plan, we promote the growth of a mature understanding of and relationship to God, His Word, and the created universe. Healing:Affirming the biblical emphasis on the well-being of the whole person, we make the preservation of health and the healing of the sick a priority and through our ministry to the poor and oppressed, cooperate with the Creator in His compassionate work of restoration 5 Our MethodWe pursue this mission under the guidance of the Holy Spirit through:

6. In harmony with the prophecies of the Scriptures, we see as the climax of God's plan the restoration of all His creation to full harmony with His perfect will and righteousness. 6 Our Vision

7. General Conference Divisions (13) Unions (103) Local Conferences (571) Local Church (64,017)/Companies (61,361) Source: Adventist.Org as of 12/31/2007 7 Church Governing Structure

8. Divisional Organization 8

9. 9

10. Silver Spring, MD 10 General Conference Headquarters

11. 11 Leadership Jan Paulson President Matthew Bediako Secretary Robert Lemon Treasurer

12. General Vice-Presidents Ted NC Wilson Armando Miranda Eugene Hsu King-Yi Pardon Kandanga Mwansa Lowell Cooper Mark A. Finley Gerald Dwain Karst Dr. Ella Louise Simmons Mike Ryan 12

13. New General Conference President 13

14. Part II: We Know Not the Hour 14

15. William Miller 1844 Great Disappointment 15 Early History

16. William Miller Converted Deist and Baptist Minister Began an intensive study of the Bible Became very interested in Bible prophecy particularly Christ’s Second Coming Became convinced from his study that the Christ’s Second Coming was prophesized in the 2300-day prophecy of Daniel 8:14 16

17. 2,300 day prophecy interpreted Miller’s calculations led him to the conclusion that the second coming would occur in 1843 Began publicly preaching this message in 1831 In 1834, published a synopsis of his teachings in a 64-page tract with the lengthy title: Evidence from Scripture and History of the Second Coming of Christ, about the Year 1843: Exhibited in a Course of Lectures. 17

18. Miller’s movement begun to grow and by the early 1840s had spread nationally Joshua Himes, pastor and publisher in Boston begun publishing the Signs of the Times in 1840 to publicize Miller’s ideas Adherents of many different religions accepted the teachings of Miller 18 Millerism

19. 19

20. Miller was always reluctant to set an exact date for the second coming in response to their urgings he did narrow the time-period to sometime in the Jewish year 1843, stating: “My principles in brief, are, that Jesus Christ will come again to this earth, cleanse, purify, and take possession of the same, with all the saints, sometime between March 21, 1843 and March 21, 1844” (5603 or 5604 in the Hebrew Year). 20 1844

21. Various dates were promulgated as the date for the second coming based on different calculations of the start and end date. Each date passed without Jesus’ return Finally, Samuel Snow, a Millerite preacher presented a message at Exeter, New Hampshire in August 1844 that presented the date as October 22, 1844 21 1844 Continued

22. Miller’s movement begun to grow and by the early 1840s had spread nationally Joshua Himes, pastor and publisher in Boston begun publishing the Signs of the Times in 1840 to publicize Miller’s ideas Adherents of many different religions accepted the teachings of Miller 22 Millerism

23. Henry Emmons, a Millerite, later wrote,“I waited all Tuesday [October 22] and dear Jesus did not come;– I waited all the forenoon of Wednesday, and was well in body as I ever was, but after 12 o’clock I began to feel faint, and before dark I needed someone to help me up to my chamber, as my natural strength was leaving me very fast, and I lay prostrate for 2 days without any pain– sick with disappointment.” Millerites were derided with taunts, “have you not gone up” William Miller continued in his belief that Christ’s second coming was imminent until his death in 1849. 23 Great Disappointment

24. “Shut door belief” based on Matthew 25: 11-12 Joshua Himes and the Advent Christian Church 3rd Group believed that the date was correct, but the interpretation of the “sanctuary” was incorrect Movement appeared to begin October 23, 1844 led by Hiram Edson who led a prayer session of fellow Millerites and became convinced that “light would be given” and their “disappointment explained” 24 Movements Arising from the Great Disappointment

25. Investigative Judgment While passing through Edson’s grain field the next day, he claimed to have a vision The vision clarified that the cleansing of the sanctuary meant that Jesus was moving from the Holy Place to the Most Holy Place in the heavenly sanctuary, and not to the Second Coming of Jesus to earth: Along with O.R.L. Crosier and Franklin Hahn published this new teaching in a paper called the “Day Dawn” 25

26. Crosier’s published account of Edson’s vision was read by James Bates and James White Bates Later visited Edson and converted him to seventh-day Sabbath 26 Whites/Bates

27. 27 Part III

28. “Seventh-day” meets “Adventist” “Millerite” Adventists were exposed to Sabbath observance shortly before the great disappointment of 1844 Rachel Oakes Preston, a Seventh Day Baptist, persuaded a group of Adventists to accept the Sabbath in 1844 Her influenced led to Joseph Bates’ trip to Washington, New Hampshire to learn more about Sabbath Keeping from Fredrick Wheeler an Adventist minister who was convinced of the seventh-day Sabbath by Preston. Rachel Oakes Preston 28

29. Thomas M. Preble published a tract in 1845 titled “Tract, Showing That the Seventh Day Should be Observed as the Sabbath” Had enormous influence on other Millerites and led to the conversion of Bates and J.N. Andrews After visiting Fredrick Wheeler and becoming convinced of the seventh-day Sabbath, Bates was asked when he returned home by a fellow Millerite, “Captain Bates, what’s the news? Bates gave this immortal reply: the news is that the seventh day is the Sabbath of the Lord our God 29 “Seventh-day” meets “Adventist”

30. Joseph Bates Former Navy and merchant sea captain Converted while reading the Bible while at sea Many of his pre-SDA beliefs developed from his study of the Bible helped shape SDA Theology Separation of Church and State Abolition Temperance “Apostle of the Sabbath” 30

31. “Seventh-day” meets “Adventist” Message of the Seventh-day Sabbath was published in the very first edition of “The Present Truth” in July 1849. The Present Truth was Published by James White with an original printing of 1,000 filled with 8 pages of arguments for the Ten Commandments and the seventh-day Sabbath. The Present Truth became the Adventist Review, then the Second Advent Review and Sabbath Herald and finally the Adventist Review as it currently known. The 1st Edition of the “Present Truth” 31

32. The paper came as a result of a vision given to James White’s wife, 20 year-old Ellen Harmon White, in 1848 at a meeting in Dorchester, MA. A year later, with a library consisting of a “pocket Bible, Crudens Condensed Concordance, and an abridged dictionary with one of its covers off”, White finished the 8-page paper. The Present Truthwas printed on “spec” as Elder White didn’t have the funds to pay. The publication was free to all, “Those who are interested in Present Truth, and esteem it a privilege, are invited to help pay the expense”, wrote James White. The little band of believers kneels around the tracts with supplication and tears entreating the Lord to guide each one to a receptive heart. Then James stuffs the papers in a carpetbag and, lame as he is, trudges the eight miles to the nearest post office. He also requested names and addresses of "all who are seeking present truth". The names came, the money came, and the printer received payment. 32 Present Truth

33. Washington, New Hampshire Considered the first church that melded Millerite Adventism and seventh-day Sabbath keeping. Began keeping Sabbath in 1844. Unclear whether this occurred before or after the October “Great Disappointment” It was at this church that Rachel Oakes Preston convinced fellow Adventists of Sabbath keeping. 33

34. During these years the “Advent Movement” grew as more people were exposed to the message. This growth was largely fueled by the James White’s publication, the Second Advent Review and Sabbath Herald as it became the primary source for Sabbatarian Adventists on points of doctrine and organization. In 1851, White moved the headquarters of the publication to Battle Creek, MI During these years many of the movement joined the abolitionist movement as the debate intensified throughout the country 34 1845-1860

35. Many of the adventist sabbath-keepers opposed formal organization of the believers into a denomination as they keenly remembered the persecution from established denominations that they had come from For almost 20 years the Adventist movement consisted of a loosely knit group of people who came from many churches particularly the Methodist and Baptist churches In 1860 the name “Seventh-day Adventist” was officially established and a legal entity established to hold church property. The name itself distinguish them from other “adventists/Millerites” who did not accept the Sabbath message In 1861 the Michigan Conference was formed to unify churches in the state The church was formally established in Battle Creek, Michigan, on May 23, 1863, with a membership of 3,500 and 125 churches in various regions of the country 35 Organization

36. 36 Part IV

37. Health Reform Education World Mission 37 Development of SDA Institutions & Lifestyle

38. The church officially formed on May 21, 1863 Doctrinal framework based on almost a quarter century of biblical and prophetic research, preaching, publishing The next step in the formation of a belief system began shortly after the official establishment of the church On June 5th, 1863 Ellen G. White received her first comprehensive health reform vision 38 Health Reform

39. The vision eventually provided the material for extensive writings on healthful living by E.G. White White outlined the overarching principle outlined in the vision in a letter she wrote the next day. “I saw”, she wrote, “that it was our sacred duty to attend to our health, and arouse others to their duty” “The work God requires of us will not shut us away from caring for our health. The more perfect our health, the more perfect our work”. E.G. White, Selected Messages, 1 39 Health Reform Continued

40. This vision and subsequent writings by White on the topic began the establishment of the “Health Message” as an important doctrine for the new denomination on par with the Sabbath, Sanctuary, and 2nd Coming. “The health reform is part of the third angel’s message and is just as closely connected with it as are the arm and hand with the human body.” Testimonies For the Church Vol 1 pg. 486 Joseph Bates and others within the movement had practiced personal health reform (abstention from alcohol, tea, coffee, meat and highly seasoned foods) prior to the 1863 vision, but had not publically or privately made it an issue unless asked 40 Health Reform Continued

41. As early as 1848, E.G. White had spoken on the harmful effects of coffee, tea, and tobacco. The church (still not officially established) took some action against tobacco usage, but no strong positions were taken. James White actually argued in the Review in 1854 that the eating of swine was permissible based on Acts 10 and other texts! This was done because some zealous Adventists kept raising the issue of the consumption of unclean meat In 1858, E.G. White rebuked S.N. Haskell for agitating the question of swine flesh and bringing “disruption” to the church by writing, “If it is the duty of the church to abstain from swine’s flesh, God will discover it to more than two or three. He will teach his church their duty…I saw that angels of God would lead His people no faster than they could receive and act upon the important truths that are communicated to them.” Testimonies 1 pgs. 206-207 41 Pre-reform

42. General ignorance existed on issues as basic as the necessity of regular baths, the need for a balanced diet, the relationship between germs and illness, etc. In the mid 19th century other individuals and groups forwarded similar ideas regarding healthful living Sylvester Graham (father of the Graham cracker) , a Presbyterian minister in the mid-19th century had espoused similar views as SDAs a quarter of century later. Others such as Dr. James C. Jackson established Our Home on the Hillside in Dansville, New York which was a precursor of the SDA run sanitariums which were established later in the century which focused on healthy living practices The Whites visited Dr. Jackson’s sanitarium in 1864 to observe his practices and returned a year later after James suffered a stroke. 42 Other Influences

43. Impressed by the favorable aspects of the visit to Dansville and drawing from another vision in December 1865, E.G. White called on the General Conference to provide more vigorous instruction in healthful living and to establish a health institute of it’s own. After 1865, health care and health reform became essential elements of Adventist inreach and outreach. Western Health Reform Institute was established in 1866 in Battle Creek, Michigan. It was the first of what would become hundreds of Adventist health care institutions. 43 Western Health Reform Institute

44. In 1876 the name of the institute was changed to Battle Creek Sanitarium by the 24 year old John Harvey Kellogg it’s recently appointed administrator. He change the name from Institute to sanitarium because he proclaimed a sanitarium meant a “place where people learn to stay well”. By the 1890s the Battle Creek Sanitarium was the largest institution of its kind in the world and had gained world-wide renown under Kellogg’s guidance. During his time at Battle Creek, Kellogg invented a cereal we know today as Corn Flakes. Dr. Kellogg gained fame despite some controversial teachings and methods 44 Battle Creek Sanitarium

45. Part V 45

46. The Adventist Church operates 7,200 schools, colleges and universities, with a total enrollment of more than 1,400,000 students and approximately 75,000 teachers. Operates one of the largest church-supported educational systems in the world. In the United States it operates the largest Protestant educational system, and is second only to that of the Roman Catholic Church among denominations The Adventist educational program is comprehensive, encompassing "mental, physical, social and above all, spiritual health" with "intellectual growth and service to humanity" as its goal. Adventist Education

47. Early Educational Initiatives Many in the movement did not think that educating young people was a priority due to the belief that Jesus’ soon coming did not necessitate it “We have thorough trial of a school at Battle Creek, under most favorable circumstances, and have given it up, as it failed to meet the expectation of those interested" (James White, RH Sept. 24, 1861) “A well disciplined mind and informed mind can best receive and cherish the sublime truths of the Second Advent” (James White, RH, Dec 23, 1862) Battle Creek College

48. Various independent Adventist groups opened and closed schools during the 1850’s and 1860’s. The first one that was established was in Buck’s Bridge, New York in 1853 Later a second school was established in Battle Creek, Michigan in 1856. Both one-room schools closed within 3 years of opening due to financial issues and lack of qualified staff No further attempt to establish schools occurred until 1867, when Battle Creek members established a school that operated sporadically until 1870/1871under the direction of Goodloe Harper Bell Finally, in 1872 the Church decided to seriously support a school in Battle Creek and the Battle Creek School was established with Bell teaching 12 students. In 1872, the Battle Creek School became the Battle Creek College with Sidney Brownsberger as principal Battle Creek School

50. Battle Creek College First Adventist institution of higher learning In 1901 the college was moved to Berrien Springs, Michigan and was renamed: Emmanuel Missionary College The University, now known as Andrews University, also houses the Seventh-day Adventist Theological Seminary

51. Other Early Schools Healdsburg Academy in the Northern California town with the same name opened in 1882 to serve the growing church in California School was started by Sidney Brownsberger In 1899 became Healdsburg College and eventually Pacific Union College now in Angwin, California PUC became the first Adventist College to be accredited (1933) Was the first home of what eventually became the SDA Theological Seminary 51

52. South Lancaster Academy In 1882 a third Adventist-church sponsered school opened in South Lancaster, Massachusets Opened under the direction of Goodloe Harper Bell Became Lancaster Junior College in 1919 Atlantic Union College in 1922 52

53. Interestingly enough, Adventist secondary schools and colleges were started and developed before an elementary school system was established What should be taught at Adventist schools was the subject of much debate in the early years. Some thought a bible-based curriculum was required since the purpose of the schools was to prepare students for ministry. But, due to lack of qualified instructers, an “Adventist Education” at that time looked very much like any other high school or college 53 Curriculum

54. Ellen White penned an important article entitled “Proper Education” In it she emphasized that our schools should aim at developing in its students a balance of mental, physical, and spiritual powers. She stressed the need for a practical education that connected physical labor with academic work. 54 Curriculum

55. Part VI 55

56. Early Adventists not enthusiastic missionaries… ”Shut Door” theology not compatible with extensive missionary work Converts came anyway forcing the end of that theological perspective As many times in the past, James White’s words helped change perspective “Ours is a world-wide message” (Review and Herald, April 21, 1863) 56 Early Missions

57. Michael BelinaCzechowski ex-Roman Catholic Priest who converted to Adventism in 1857 Polish by birth asked church leaders to be sent back to his native land to spread the Advent message Leadership refused because of the newness of his faith, perceived instabilities and other reasons. 57 Pioneers

58. Secured sponsorship from the Advent Christian denomination (a Sunday-keeping adventist denomination) Chezchowski arrived in Europe in 1864 and preached the Seventh-day Adventist message in spite of his sponsorship by the Advent Christian Church. Planted seeds in Switzerland, Italy, Hungary, Romania and other parts of Europe that eventually bore fruit. 58 Chezchowski

59. The Church made the move beyond it’s northeast and midwest presence by sending “missionaries” to California in 1868 J. N. Loughborough and D.T. Bordeau were sent to “far off” San Francisco, California to answer to a plea from Adventists who had migrated there for pastors Despite the rather “local” nature of this missionary adventure, a template was established for future Adventist missions. After establishing a small population base, institutions were started including a publishing house (Pacific Press), sanitarium (St. Helena Hospital), periodical (Signs of the Times) and an academy (PUC). 59 California

60. John Nevin Andrews was the first official foreign missionary of the Seventh-day Adventist church Third General Conference president Identified the “two-horned” beast in Revelations as the United States of America In 1874 left for Switzerland where he remained till his death in 1883 Andrews established a publishing house was in Switzerland 60 Andrews

61. Early mission focus was on Europe, Australia, South Africa and other areas where Protestantism predominated Little attention was paid to non-protestant and Catholic areas in the New World (South and Central America) This focus did allow for the church to build a solid financial base from which to launch future missions in those areas. 61 Expansion of Global Missions

62. The Church’s commitment to global missions was solidified when it sent S.N. Haskell and P.T. Magan on a two-year itinerary around the world to survey possibilities for establishing missions in Africa, India and eastern Asia beginning in 1889 The Foreign Mission Board was established to organize and coordinate the work of global missions in 1889 The church, for the first time, was beginning to embrace the missionary mandates of Revelation 14:6, 10:11, and 24: 14 seriously 62 Expansion of Global Mission

63. This decade saw an “explosion” of Adventist mission activity in the United States and abroad The work of evangelizing African-Americans in the South began in earnest in this decade. It was estimated that number of black SDAs grew by 17,000% from 50 to 900 by the middle of the next Decade Global missions were established on every continent and many island groups The church has never looked back from those early days and has grown into a truly world-wide church based on the foundation establish in the late 19th century. 63 1890’s

64. By 1900 the church numbered approximately 78,000 members still predominately in North America By the mid-1920’s almost half of the church’s membership lived in other continents By the 1950s over 2/3 of church membership lived outside of North America Today 93% of the membership lives outside the North America 64 World-wide church

65. The fastest growing (72% between 1998 and 2008) and now the largest geographic division of the SDA church is the Inter-American Division with 3.2 Million members The largest Union within the division is the Haitian Union Mission with over 328,000 members 65 World-wide Church

66. 66 Africa