The Development of Seventh-day Adventist Theology within an Asian Context
Bibliographic record
Abstract
The past few decades have witnessed the global expansion of Christianity, particularly within the "Global South"-the areas of the world in the southern hemisphere made up primarily of Africa, Asia, and Latin America. 1 Today there are more Christians in these regions of the world compared to areas where Christianity has been dominant (i.e., North America and Europe).Mark A. Noll observes that as a consequence there are more Christians who worship in China each week than who worship throughout so-called Christian Europe (2009).More Adventists worship in Kenya, South Africa, Tanzania, and Uganda than in Canada and the United States combined.World Christianity has shifted to the "Global South."Lamin Sanneh argues that what makes Christianity unique in comparison to other world religions is its translatability (1996:22, 23).Andrew F. Walls picks up on this theme by arguing that Christianity is infinitely translatable (1996:22, 23).As Christianity spreads, each new point of contact becomes a new center for Christianity that makes the survival of Christianity possible.Gordon Fee and Douglas Stuart note that translation in itself is a form of interpretation and that nearly all Christians translate the biblical text into new settings (2003:19, 33, 80).Thus, scholars such as Alister E. McGrath observe that this global phenomenon results in "local theologies" as traditional "Eurocentric" theology is deconstructed by native writers (2013:183).A significant aspect of this means that the translation process is not merely spatial, but incorporates time as well.Thus, translation results in periodic shifts.This most recent shift of Christianity to the "Global South" means that Christianity in general, and Seventh-day Adventism in particular, must be translated in new ways.Theology, therefore, is about choices that help to clarify new questions raised from a new cultural frame of reference.Although the process of translation is inherently loaded, it is imperative that such interactions be rooted and grounded in the biblical material.
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How this classification was reachedexpand
Full frame machine prediction
Teacher imitationNot calibrated prevalence, not ground truth. Human validation pending. The Gemma side is a direct model label for every work in the frame, read from the title-only record. The Codex side is a classifier learned from the 10,348 direct Codex labels and calibrated to design-weighted sample rates; fields without enough sample support carry no Codex call. Candidate is the union of the two sides; consensus is their intersection. These outputs are machine_predicted_unvalidated and are not human labels.
Distilled classifier scores by category (both heads)
| Category | Codex | Gemma |
|---|---|---|
| Metaresearch | 0.004 | 0.001 |
| Meta-epidemiology (narrow) | 0.000 | 0.000 |
| Meta-epidemiology (broad) | 0.000 | 0.000 |
| Bibliometrics | 0.001 | 0.001 |
| Science and technology studies | 0.007 | 0.015 |
| Scholarly communication | 0.011 | 0.006 |
| Open science | 0.001 | 0.006 |
| Research integrity | 0.001 | 0.006 |
| Insufficient payload (model declined to judge) | 0.003 | 0.001 |
Machine scores (provisional)
The two teacher heads of the student model, read on this work. A score orders the frame for review; it never asserts a category, and the validation status ships verbatim with every row.
Baseline scores from an immature model (maturity gate not passed, 7 training rounds). Scores rank; they never assert a category.
score_only:v0-immature-baseline · verbatim from the scoring run: score_only means the number may rank works, and no category label ships from itClassification
machine, unvalidatedMachine predicted; a candidate call from one source (direct Gemma or distilled Codex), not a consensus.
How this classification was reached, model by model and score by score, is at the end of the page under "How this classification was reached".