Eschatology

The ideological and theological divide that was generally assumed to exist between Evangelicals and theistic evolution is shrinking. A major issue moving these tectonic plates closer to each other in recent times is the impact of the conclusions that the Human Genome Project has created among sig...

Jewish notions of anthropology in the Second Temple period resist systematization. They floated in a sea dominated by Greek philosophy and ideas about the human soul, death, and the afterlife that themselves are diverse and at times somewhat contradictory. Unshakable was the Jewish conviction of ...

This dissertation seeks to determine which of the three methods of interpretation mentioned in the title is the most appropriate hermeneutical method to interpret apocalyptic prophecy. To do so, Stander has developed an analysis model whereby the three schools of interpretation are critically eva...

Questions have come to the Biblical Research Institute regarding the Seventh-day Adventist position on the Mark of the Beast in relation to Sunday observance, the conditionality of prophecy, and pertinent statements by Ellen G. White. The following questions summarize the main concerns that have ...

There are some people who are dual citizens and have passports from two different countries. Australia, Canada, Switzerland, and the United States are among the countries that allow this. Having two passports does not mean they are traitors to one country or less loyal to the other. Similarly, so...

Throughout Christian history eschatology has been pivotal in the task of missions. From the apostles—who had an unshakeable conviction that Christ’s coming would be within their lifetime because they were convinced they lived in the last days—to the pioneers of the Adventist Church, who through their study of the prophecies were confident they knew the precise date of Christ’s second coming. The impetus for missionary zeal has generally been fueled by the belief that the end of the world is imminent. Conversely, whenever Christians lost sight of the Parousia a corresponding decline in mission emphasis often followed. The great controversy theme is perhaps the greatest contribution of Adventism to the Christian faith, and it provides valuable missiological and didactic tools for witnessing in animistic societies. Therefore, this presentation explores how the great controversy doctrine can be employed to bring worldview conversion to people with animistic beliefs struggling with issues such as fear, existentialism, pragmatism, and spiritism. It also examines how this doctrine may provide a new motivation for conducting missions in animistic and secular societies experiencing similar challenges around the world.

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The belief of the tevel blo dai mahn (“spirit of the dead person”) is the dominant theme in Melanesian societies. The Melanesians understand their immediate or distant future in the context of their dead relatives’ return in the tevel (“spirit”) form. The tevel that comes in a ghostly form is the divine part that seems to know all the answers the living need about life and its meaning. That divine part can bring wealth and happiness. However, the challenge is that the Melanesian doctrine of tevel blo dai mahn contradicts Scripture’s teaching of the resurrection of the dead in bodily form, and especially the resurrection that is imaged by dry bones in Ezekiel 37:1–14.

The epistle of Jude is shrouded with rich theological significance, in spite of its shortness. Theological themes like the order of salvation, faith, mission, worship, judgment, the great controversy, the second coming, the end of the world, and others are interwoven in the fabric of Jude. The book starts with protology and ends with climactic and cosmic victorious eschatology. This presentation explores Michael’s role in the great controversy according to Jude. References to Michael in the Bible are all in the context of intense violence, war, death, and resurrection. Indeed the highlight of Jude’s eschatology is Michael, the heavenly warrior who victoriously defends His people and will end the great controversy.

Eschatology, “the teaching of the last things” (from the Greek eschaton, ‘’last” or “final”), is usually thought to focus on the last things. However, eschatology is not only the end of everything; it has a starting point. Old Testament eschatology is a story of restitution; hence it may be said to begin with the fall of Adam and Eve, where God is in full presence with Adam and Eve and announces the seed for eschatology. After the fall, humanity fell out of relationship with God. The remainder of Scripture tells the story of God’s plan to restore holiness among a holy people. This presentation seeks to situate the linear understanding of Old Testament eschatology.

In the history of Adventist interpretation of Revelation 14:6–11 the focus has been predominantly on historical application rather than on careful exegesis of the text. As we will face in the not-too-distant future the bicentennial anniversary of the Great Expectation of 1844, and as we recognize that these end-time messages have a long history, we need to look at the text afresh to find an understanding more consistent with the mega narrative of the book. This presentation proposes that proper exegesis of the three angels’ messages can be established only by careful analysis of Revelation 12 and 13 as the backdrop for the messages. There are two sets of competing messages: the messages of the dragon and the two beasts, and the countering messages of the three angels. And the inhabitants of the world were threatened by the angels just as the saints were threatened by the coercion of the false trinity.