Maranatha Volunteers International
Maranatha Volunteers International is a non-profit Christian organization founded in 1969 and is based in Roseville, California United States with offices in Canada, Latin America and Mozambique. It is a supporting ministry of the Seventh-day Adventist Church with the primary focus of organizing volunteers to build churches and schools in developing nations. In 1969 under the direction of John Freeman a commercial photographer, a group of Seventh-day Adventist volunteers flew to the Bahamas to build a church This idea expanded to other projects involving volunteers flying their private planes to locations to build churches and was organized into Maranatha Flights International based in Berrien Springs, Michigan. In 1989 Maranatha Flights International merged with Volunteers International under the new name of Maranatha Volunteers International and moved the headquarters to Sacramento, California. More the headquarters were moved to the neighboring city of Roseville, California. In its 40-year history more than 60,000 volunteers have built churches, orphanages and community buildings in 67 countries.
Maranatha has requests for 100,000 buildings pending. An average of 3,000 volunteers participate in projects each year; the majority of the volunteers are from the United States and Canada but participants come from all over the world. They pay for their transportation as well as a participation fee which covers meals, lodging, in-country transportation and insurance while on the project. Most projects are two weeks duration; the funding for the buildings is furnished by Maranatha via donors as well as participation by Adventist-laymen's Services & Industries. The local church provides final labor and materials. Projects are classified into categories such as teen, young adult, group or family depending on the volunteer makeup. While the teen Ultimate Workout and young adult groups which are age limited, other projects have varying age volunteers. A number of volunteers participate in multiple trips on an annual basis. Not all volunteers are skilled in the construction trades. In addition to actual building construction, some volunteers are involved in cooking and some may participate in community projects such as Vacation Bible School or medical and dental clinics.
Maranatha concentrates their building activities in certain countries which change from time to time. In 2010 Maranatha is building in Cuba, Haiti, Malawi, Mozambique and the United States. In 2009, 507 churches were built of which 428 of the structures were "One-Day Churches" built in 25 countries. In 2010 Maranatha provided assistance to Haiti following the January 2010 earthquake. 140 "One-Day Churches" are being built in Haiti to be used as churches, medical triage and temporary shelters. The One-Day Church was developed jointly by Adventist-laymen's Services & Industries and Maranatha in an effort to meet the demand for rapid economical construction of more buildings; the galvanized steel frame and roof of the church are manufactured at a facility in Dodge Center, Minnesota and shipped on-site where it is assembled by volunteers and local personnel in one day. The walls and floors vary according to local practices. Floors are most poured concrete; as of March 2009 over 1,000 structures had been manufactured and as of July 2010 more than 800 had been constructed in 10 countries.
In June 2010 Maranatha introduced the One-Day School project at the General Conference of Seventh-day Adventists session in Atlanta, Georgia. This project is an extension of the One-Day Church idea providing a metal frame, walls and windows; the project launch involves 1,000 classrooms with the first One-Day School to be built in Zimbabwe. The Ultimate Workout is a volunteer two-week mission program for high school age teenagers; these projects are in Latin America and may involve up to 200 volunteers. In July 2010 the Ultimate Workout project celebrated its 20-year anniversary with a reunion project in Chiapas, Mexico. Maranatha has a quarterly magazine named The Volunteer, mailed to volunteers and donors. Since 2003 Maranatha has produced a 30-minute television program named Maranatha Mission Stories which documents various building projects. Now a weekly program, it has surpassed 100 episodes, it is shown on Hope Channel. Maranatha Volunteers International Adventist-laymen's Services & Industries One-Day Church
Seventh-day Adventist theology
The theology of the Seventh-day Adventist Church resembles that of Protestant Christianity, combining elements from Lutheran, Wesleyan/Arminian, Anabaptist branches of Protestantism. Adventists believe in the infallibility of Scripture and teach that salvation comes through faith in Jesus Christ; the 28 fundamental beliefs constitute the church's official doctrinal position. The denomination has a number of distinctive doctrines which differentiate it from other Christian churches. There are few teachings held by Seventh-day Adventists; some of their views which differ from most Christian churches include: the perpetuity of the seventh-day Sabbath, the unconsciousness of man in death, conditional immortality, an atoning ministry of Jesus Christ in the heavenly sanctuary, an “investigative judgment” that commenced in 1844. Furthermore, a traditionally historicist approach to prophecy has led Adventists to develop a unique system of eschatological beliefs which incorporates a commandment-keeping "remnant", a universal end-time crisis revolving around the law of God, the visible return of Jesus Christ prior to a millennial reign of believers in heaven.
The Seventh-day Adventist denomination expresses its official teachings in a formal statement known as the 28 Fundamental Beliefs. This statement of beliefs was adopted by the church's General Conference in 1980, with an additional belief being added in 2005; the General Conference session in San Antonio 2015 made some changes to the wording of several fundamental beliefs. Significant are the baptismal vows, of which there are two versions. In addition to the fundamental beliefs, a number of "Official Statements" have been voted on by the church leadership, although only some of these are doctrinal in nature; the Seventh-day Adventist Bible Commentary is a significant expression of Adventist theological thought. The first fundamental belief of the church stated that "The Holy Scriptures are the infallible revelation of will." Adventist theologians reject the "verbal inspiration" position on Scripture held by many conservative evangelical Christians. They believe instead that God inspired the thoughts of the biblical authors, that the authors expressed these thoughts in their own words.
This view is popularly known as "thought inspiration", most Adventist members hold to that view. According to Ed Christian, former JATS editor, "few if any ATS members believe in verbal inerrancy". Adventists reject higher critical approaches to Scripture; the 1986 statement Methods of Bible Study, "urge Adventist Bible students to avoid relying on the use of the presuppositions and the resultant deductions associated with the historical-critical method." Seventh-day Adventist approaches to theology are affected by the level of authority accorded the writings of Ellen White. Mainstream Adventists believe that White had the spiritual gift of prophecy, but that her writings are subject to testing by the Bible, which has ultimate authority. According to one church document, "her expositions on any given Bible passage offer an inspired guide to the meaning of texts without exhausting their meaning or preempting the task of exegesis". "The Inspiration and Authority of the Ellen G. White Writings", document was issued by the Biblical Research Institute of the General Conference of Seventh-day Adventists.
It has received worldwide input, although is not an official statement. It concludes that a proper understanding will avoid the two extremes of regarding her "writings as functioning on a canonical level identical with Scripture, or considering them as ordinary Christian literature." Adventist theology is distinctly Protestant, holds much in common with Evangelicalism in particular. However, in common with many restorationist groups, Adventists have traditionally taught that the majority of Protestant churches have failed to "complete" the Reformation by overturning the errors of Roman Catholicism and "restoring" the beliefs and practices of the primitive church—including Sabbath keeping, adult baptism and conditional immortality. Adventists do not consider themselves part of the Fundamentalist Christianity community: "Theologically, Seventh-day Adventists have a number of beliefs in common with Fundamentalists, but for various reasons have never been identified with the movement... On their part, Adventists reject as unbiblical a number of teachings held by many Fundamentalists..."
Seventh-day Adventist theology has undergone development from the beginnings of the movement. Doctrinal development has been associated with significant events, including the 1888 Minneapolis General Conference and discussions with evangelicals in the middle of the 20th century which prompted the publication of Seventh-day Adventists Answer Questions on Doctrine; as a consequence of these developments, different theological streams have emerged which today exist alongside the mainstream of the Church. The early Adventists emphasized the concept of "present truth"—see 2 Peter 1:12. James White explained, “The church had a present truth; the present truth now, is that which shows present duty, the right position for us…” ”Present truth is present truth, not future truth, the Word as a lamp shines brightly where we stand, not so plainly on the path in the distance.” Ellen White pointed out that “present truth, a test to the people of this generation, was not a test to the people of generations far back.”
The founders of the SDA church had a dynamic concept of what they called present truth, opposed to
Premillennialism, in Christian eschatology, is the belief that Jesus will physically return to the earth before the Millennium, a literal thousand-year golden age of peace. The doctrine is called "premillennialism" because it holds that Jesus' physical return to earth will occur prior to the inauguration of the Millennium. Premillennialism is based upon a literal interpretation of Revelation 20:1–6 in the New Testament, which describes Jesus' reign in a period of a thousand years. However, the premillennialist view is not shared by all Christians. Mainline denominations such as Eastern Orthodox and Catholic are amillennial and interpret this passage of Revelation as pertaining to the present time, when Christ reigns in Heaven with the departed saints. Amillennialists do not view the millennium mentioned in Revelation as pertaining to a literal thousand years, but rather as symbolic, see the kingdom of Christ as present in the church beginning with the Pentecost in the first book of Acts. Premillennialism is used to refer to those who adhere to the beliefs in an earthly millennial reign of Christ as well as a rapture of the faithful coming before or after the Great Tribulation preceding the Millennium.
For the last century, the belief has been common in Evangelicalism according to surveys on this topic. Amillenialists do not view the thousand years mentioned in Revelation as a literal thousand years but see the number "thousand" as symbolic and numerological. Premillenialism is distinct from the other views such as postmillennialism which views the millennial rule as occurring before the second coming; the current religious term "premillennialism" did not come into use until the mid-19th century. Coining the word was "almost the work of British and American Protestants and was prompted by their belief that the French and American Revolutions realized prophecies made in the books of Daniel and Revelation." The proponents of amillennialism interpret the millennium as being a symbolic period of time, consistent with the symbolic nature of the literary and apocalyptic genre of the Book of Revelation, sometimes indicating that the thousand years represent God's rule over his creation or the Church.
Post-millennialism, for example, agrees with premillennialism about the future earthly reign of Christ, but disagrees on the concept of a rapture and tribulation before the millennium begins. Postmillennialists hold to the view. Justin Martyr in the 2nd century was one of the first Christian writers to describe himself as continuing in the “Jewish” belief of a temporary messianic kingdom prior to the eternal state. According to Johannes Quasten, “In his eschatological ideas Justin shares the views of the Chiliasts concerning the millennium.” He maintains a premillennial distinction, namely that there would be two resurrections, one of believers before Jesus' reign and a general resurrection afterwards. Justin wrote in chapter 80 of his work Dialogue with Trypho, “I and others who are right-minded Christians on all points are assured that there will be a resurrection of the dead, a thousand years in Jerusalem, which will be built... For Isaiah spoke in that manner concerning this period of a thousand years.”
Though he conceded earlier in the same chapter that his view was not universal by saying that he “and many who belong to the pure and pious faith, are true Christians, think otherwise.” Irenaeus, the late 2nd century bishop of Lyon, was an outspoken premillennialist. He is best known for his voluminous tome written against the 2nd century Gnostic threat called Against Heresies. In the fifth book of Against Heresies, Irenaeus concentrates on eschatology. In one passage he defends premillennialism by arguing that a future earthly kingdom is necessary because of God's promise to Abraham, he wrote “The promise remains steadfast... God promised him the inheritance of the land. Yet, Abraham did not receive it during all the time of his journey there. Accordingly, it must be that Abraham, together with his seed, will receive it at the resurrection of the just.” In another place Irenaeus explained that the blessing to Jacob “belongs unquestionably to the times of the kingdom when the righteous will bear rule, after their rising from the dead.
It is the time when the creation will bear fruit with an abundance of all kinds of food, having been renovated and set free... And all of the animals will feed on the vegetation of the earth... and they will be in perfect submission to man. And these things are borne witness to in the fourth book of the writings of Papias, the hearer of John, a companion of Polycarp.” Irenaeus held to the sexta-/septamillennial scheme writing that the end of human history will occur after the 6,000th year. Irenaeus and Justin represent two of the most outspoken premillennialists of the pre-Nicean church. Other early premillennialists included Pseudo-Barnabas, Methodius, Commodianus Theophilus, Melito, Hippolytus of Rome, Victorinus of Pettau and various Gnostics groups and the Montanists. Many of these theologians and others in the early church expressed their belief in premillennialism through their acceptance of the sexta-septamillennial tradition; this belief claims that human history will continue for 6,000 years and will enjoy Sabbath for 1,000 years, thus all of human history will have a total of 7,000 years prior to the new creation.
Seventh-day Adventist Church
The Seventh-day Adventist Church is a Protestant Christian denomination, distinguished by its observance of Saturday, the seventh day of the week in Christian and Jewish calendars, as the Sabbath, its emphasis on the imminent Second Coming of Jesus Christ. The denomination grew out of the Millerite movement in the United States during the mid-19th century and it was formally established in 1863. Among its founders was Ellen G. White, whose extensive writings are still held in high regard by the church. Much of the theology of the Seventh-day Adventist Church corresponds to common Protestant Christian teachings, such as the Trinity and the infallibility of Scripture. Distinctive teachings include the unconscious state of the dead and the doctrine of an investigative judgment; the church is known for its emphasis on diet and health, its "holistic" understanding of the person, its promotion of religious liberty, its conservative principles and lifestyle. The world church is governed by a General Conference, with smaller regions administered by divisions, union conferences, local conferences.
It has a worldwide baptized membership of over 20 million people, 25 million adherents. As of May 2007, it was the twelfth-largest religious body in the world, the sixth-largest international religious body, it is ethnically and culturally diverse, maintains a missionary presence in over 215 countries and territories. The church operates over 7,500 schools including over 100 post-secondary institutions, numerous hospitals, publishing houses worldwide, as well as a humanitarian aid organization known as the Adventist Development and Relief Agency; the Seventh-day Adventist Church is the largest of several Adventist groups which arose from the Millerite movement of the 1840s in upstate New York, a phase of the Second Great Awakening. William Miller predicted on the basis of Daniel 8:14–16 and the "day-year principle" that Jesus Christ would return to Earth between the spring of 1843 and the spring of 1844. In the summer of 1844, Millerites came to believe that Jesus would return on October 22, 1844, understood to be the biblical Day of Atonement for that year.
Miller's failed prediction became known as the "Great Disappointment". Hiram Edson and other Millerites came to believe that Miller's calculations were correct, but that his interpretation of Daniel 8:14 was flawed as he assumed Christ would come to cleanse the world; these Adventists came to the conviction that Daniel 8:14 foretold Christ's entrance into the Most Holy Place of the heavenly sanctuary rather than his Second Coming. Over the next few decades this understanding of a sanctuary in heaven developed into the doctrine of the investigative judgment, an eschatological process that commenced in 1844, in which every person would be judged to verify their eligibility for salvation and God's justice will be confirmed before the universe; this group of Adventists continued to believe that Christ's Second Coming would continue to be imminent, however they resisted setting further dates for the event, citing Revelation 10:6, "that there should be time no longer." As the early Adventist movement consolidated its beliefs, the question of the biblical day of rest and worship was raised.
The foremost proponent of Sabbath-keeping among early Adventists was Joseph Bates. Bates was introduced to the Sabbath doctrine through a tract written by Millerite preacher Thomas M. Preble, who in turn had been influenced by Rachel Oakes Preston, a young Seventh Day Baptist; this message was accepted and formed the topic of the first edition of the church publication The Present Truth, which appeared in July 1849. For about 20 years, the Adventist movement consisted of a small, loosely knit group of people who came from many churches and whose primary means of connection and interaction was through James White's periodical The Advent Review and Sabbath Herald, they embraced the doctrines of the Sabbath, the heavenly sanctuary interpretation of Daniel 8:14, conditional immortality, the expectation of Christ's premillennial return. Among its most prominent figures were Joseph Bates, James White, Ellen G. White. Ellen White came to occupy a central role; the church was formally established in Battle Creek, Michigan, on May 21, 1863, with a membership of 3,500.
The denominational headquarters were moved from Battle Creek to Takoma Park, where they remained until 1989. The General Conference headquarters moved to its current location in Silver Spring, Maryland; the denomination in the 1870s turned to missionary work and revivals, tripling its membership to 16,000 by 1880 and establishing a presence beyond North America during the late 19th century. Rapid growth continued, with 75,000 members in 1901. By this time the denomination operated two colleges, a medical school, a dozen academies, 27 hospitals, 13 publishing houses. By 1945, the church reported 210,000 members in the US and Canada, 360,000 elsewhere; the church's beliefs and doctrines were first published in 1872 in Battle Creek Michigan as a brief statement called "A Synopsis of our Faith". The church experienced challenges as it formed its core beliefs and doctrines as a number of the early Adventist leaders came from churches that held to some form of Arianism. This, along with some of the movement's other theological views, led to a consensus among conservative evangelical Protestants to regard it as a cult.
The teachings and writings of White proved influential in shifting the church from semi-Arian roots tow
Euro-Asia Division of Seventh-day Adventists
The Euro-Asia Division of Seventh-day Adventists is a sub-entity of the General Conference of Seventh-day Adventists, which oversees the Church's work in the nations of Armenia, Belarus, Kazakhstan, Moldova, Tajikistan, Turkmenistan and Uzbekistan. Its headquarters is in Russia; the Division membership as of June 30, 2018 is 108,971. The Euro-Asia Division is divided into two Union Conferences, four Union Missions, two Union of Churches Conference, one Union of Churches Mission. Belarus Union of Churches Conference website Caucasus Union Mission website Kubano-Chernomorskaya Conference North Caucasus Mission Rostov-Kalmykia Conference East Russian Union Mission Central Siberian Mission website East Siberian Mission website West Siberian Mission website Far Eastern Union of Churches Mission website Moldova Union of Churches Conference website Southern Union Mission Kyrgyzstan Mission Northern Kazakhstan Mission website Southern Kazakhstan Mission Tajikistan Mission Turkmenistan Field Uzbekistan Mission Trans-Caucasus Union Mission Ukrainian Union Conference website Bukovinskaya Conference Central Ukrainian Conference Dnieper Conference Eastern Dnieper Conference Eastern Ukrainian Mission website Kyiv Conference website Podolsk Conference Southern Ukrainian Conference website Western Ukrainian Conference website West Russian Union Conference website Central Conference Moscow Conference website Northwestern Conference website Southern Conference Ural Conference Volga Conference website Volgo-Vyatskaya Conference Crimea Mission Seventh-day Adventist Church General Conference of Seventh-day Adventists List of Seventh-day Adventist hospitals List of Seventh-day Adventist medical schools List of Seventh-day Adventist secondary schools List of Seventh-day Adventist colleges and universities
History of the Seventh-day Adventist Church
The Seventh-day Adventist Church had its roots in the Millerite movement of the 1830s to the 1840s, during the period of the Second Great Awakening, was founded in 1863. Prominent figures in the early church included Hiram Edson, James Springer White, Joseph Bates, J. N. Andrews. Over the ensuing decades the church expanded from its original base in New England to become an international organization. Significant developments such the reviews initiated by evangelicals Donald Barnhouse and Walter Martin, in the 20th century led to its recognition as a Christian denomination; the Second Great Awakening, a revival movement in the United States, took place in the early 19th century. The Second Great Awakening was stimulated by the foundation of the many Bible Societies which sought to address the problem of a lack of affordable Bibles; the spread of Bibles allowed many who had not had one to be able to purchase and study it themselves rather than just hear it preached, led to the establishment of many reform movements designed to remedy the evils of society before the anticipated Second Coming of Jesus Christ.
Many religious minority movements formed out of the Congregational and the Baptist and Methodist churches. Some of these movements held beliefs that would be adopted by the Seventh-day Adventists. An interest in prophecy was kindled among some Protestants groups following the arrest of Pope Pius VI in 1798 by the French General Louis Alexandre Berthier. Forerunners of the Adventist movement believed that this event marked the end of the 1260-day prophecy from the Book of Daniel. Certain individuals began to look at the 2300 day prophecy found in Daniel 8:14. Interest in prophecy found its way into the Roman Catholic church when an exiled Jesuit priest by the name of Manuel de Lacunza published a manuscript calling for renewed interest in the Second Coming of Christ, his publication created a stirring but was condemned by Pope Leo XII in 1824. As a result of a pursuit for religious freedom, many revivalists had set foot in the United States, aiming to avoid persecution; the Seventh-day Adventist Church formed out of the movement known today as the Millerites.
In 1831, a Baptist convert, William Miller, was asked by a Baptist to preach in their church and began to preach that the Second Advent of Jesus would occur somewhere between March 1843 and March 1844, based on his interpretation of Daniel 8:14. A following gathered around Miller that included many from the Baptist, Methodist and Christian Connection churches. In the summer of 1844, some of Miller's followers promoted the date of October 22, they linked the cleansing of the sanctuary of Daniel 8:14 with the Jewish Day of Atonement, believed to be October 22 that year. By 1844, over 100,000 people were anticipating what Miller had called the "Blessed Hope". On October 22 many of the believers were up late into the night watching, waiting for Christ to return and found themselves bitterly disappointed when both sunset and midnight passed with their expectations unfulfilled; this event became known as the Great Disappointment. After the disappointment of October 22 many of Miller's followers were left disillusioned.
Most ceased to believe in the imminent return of Jesus. Some believed. A few believed that the date was right but the event expected was wrong; this latter group developed into the Seventh-day Adventist Church. One of the Adventists, Hiram Edson wrote "Our fondest hopes and expectations were blasted, such a spirit of weeping came over us as I never experienced before, it seemed. We wept, wept, till the day dawn." On the morning of October 23, who lived in Port Gibson, New York was passing through his grain field with a friend. He recounted his experience: "We started, while passing through a large field I was stopped about midway of the field. Heaven seemed opened to my view, I saw distinctly and that instead of our High Priest coming out of the Most Holy of the heavenly sanctuary to come to this earth on the tenth day of the seventh month, at the end of the 2300 days, He for the first time entered on that day the second apartment of that sanctuary; as a result, he began studying the bible with two of the other believers in the area, O.
R. L. Crosier and Franklin B. Hahn, who published their findings in a paper called Day-Dawn; this paper explored the biblical parable of the Ten Virgins and attempted to explain why the bridegroom had tarried. The article explored the concept of the day of atonement and what the authors called "our chronology of events"; the findings published by Crosier and Edson led to a new understanding about the sanctuary in heaven. Their paper explained how there was a sanctuary in heaven, that Christ, the High Priest, was to cleanse; the believers understood this cleansing to be. George Knight wrote, "Although the smallest of the post-Millerite groups, it came to see itself as the true successor of the once-powerful Millerite movement." This view was endorsed by Ellen White. However, Seeking a Sanctuary sees it more as an offshoot of the Millerite movement; the "Sabbath and Shut Door" Adventists were disparate, but emerged. Only Joseph Bates had had any prominence in the Millerite movement. Adventists viewed themselves as heirs of earlier outcast believers such as the Waldenses, Protestant Reformers including the Anabaptists and Scottish Puritans, evangelical
West-Central Africa Division of Seventh-day Adventists
The West-Central Africa Division of Seventh-day Adventists is a sub-entity of the General Conference of Seventh-day Adventists, which coordinates the Church's operations in 22 African countries, which include Benin, Burkina Faso, Cape Verde, Central African Republic, Congo, Equatorial Guinea, Gambia, Guinea, Guinea-Bissau, Ivory Coast, Mali, Niger, Senegal, Sierra Leone, Togo. Its headquarters is in Côte d'Ivoire; this division was established in 2003. According to the 2018 Seventh-day Adventist Yearbook, the division includes 4,444 churches with a membership of 804,547 at the end of June. Cameroon Union Mission Central-South Cameroon Conference East Cameroon Mission North Cameroon Conference West Cameroon Mission Central African Union Mission Central African Republic Mission Chad Mission Congo Region Equatorial Guinea Mission Gabon Mission Eastern Nigeria Union Conference Aba East Conference Aba North Conference Aba South Conference Abia North-Central Conference Akwa Ibom Conference Anambra Mission Bayelsa Mission Cross River Conference Ebonyi Conference Enugu Conference Imo Conference Port Harcourt Conference Rivers East Conference Rivers West Conference Eastern Sahel Union Mission Benin Mission Burkina Faso Mission Cote d' Ivoire Conference Niger Region website Togo Conference Northern Ghana Union Mission website Ashanti Central Ghana Conference Ashanti South Ghana Conference Central Ghana Conference website Green View Ghana Conference Mid-Central Ghana Conference Mid-North Ghana Conference Mid-West Ghana Conference Mountain View Ghana Conference North Ghana Mission South Central Ghana Conference Northern Nigeria Union Union Conference North Central Nigeria Conference North East Nigeria Conference North West Nigeria Conference Southern Ghana Union Conference website Accra City Conference website Diamond Field Ghana Conference East Ghana Conference website Eastern View Ghana Conference Meridian Ghana Conference website Mid-South Ghana Conference Pioneer Ghana Conference South West Ghana Conference Volta North Ghana Mission Volta South Ghana Mission West-Central Ghana Conference Western North Ghana Conference West African Union Mission Central Liberia Mission Guinea Region Sierra Leone Mission South-East Liberia Mission South-West Liberia Conference Western Nigeria Union Conference Delta Conference Edo Conference Ekiti Conference Kogi Region Kwara Conference Lagos Atlantic Conference Lagos Mainland Conference Ogun Conference Ondo Mission Osun Conference Oyo Conference Western Sahel Union Cabo Verde Conference website Gambia Region Guinea-Bissau Mali Mission Senegal/Mauritania website Seventh-day Adventist Church in Ghana Seventh-day Adventist Church in Nigeria Seventh-day Adventist Church General Conference of Seventh-day Adventists List of Seventh-day Adventist hospitals List of Seventh-day Adventist medical schools List of Seventh-day Adventist secondary schools List of Seventh-day Adventist colleges and universities