Eschatology

How one imagines the future affects how one engages the present. The crux of the issue is not the timing of the eschaton—that is, the when—but what one imagines will happen when Christ returns. A universally destructive eschatology presents a stumbling block to serious cultural and social engagement. This presentation examines the theological and scriptural assumptions that support this view, arguing that while clear support can be found for the judgment against and destruction of evil in its particularity, support for a universally catastrophic eschatology—the annihilation of all things before being entirely recreated—rests on tenuous grounds and is in tension with other key Christian theological affirmations—namely the goodness of the created order, the incarnation, and work of the Spirit. This presentation examines biblical passages to argue that the imagery and symbolism of fire used in apocalyptic literature connotes purification through a limited destruction of evil, rather than the universal obliteration of all things. This presentation argues that preserving a sense of ontological continuity between this world and the one to come is scripturally faithful, theologically consistent, and provides better motivation for consistent and constructive cultural involvement.

Scripture reveals promises that shape biblical eschatology, the advent hope. However, is eschatology being presented in a way relevant to audiences of the twenty-first century? The Hebrew generations who coexisted during the early Persian period can illuminate current challenges on the proclamation of the Advent Hope. An overview of the Hope messages to the audiences of Haggai, Malachi, and Hadassah provides principles that are relevant today. These audiences have many elements in common with modernists, postmoderns, and metamoderns who coexist in current communities. Insights from these biblical texts and their archaeological context illuminate ways that could be used to present Adventist eschatology to contemporary generations.

The apostle Paul has much to say about eschatology and particularly the eschatological significance of Jesus’ resurrection. It is striking how Paul links the eschatological truth of Jesus’ resurrection to his own life and ministry and to the everyday life of the Christians to whom he writes. This presentation illustrates this feature of Pauline theology by mapping the everyday themes that arise from Paul’s discussion of the resurrection in his letters.

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Evangelical Christianity has historically been divided on the subject of interpreting the realities and especially the timing of the Parousia. Differing schools of interpretation—such as premillennialism, postmillennialism, and amillennialism—have variously been postulated and advanced to great lengths throughout the history of the Christian church. The current widespread proliferation of Christian renewal movements, especially in non-Western regions of the world, and their teachings on wealth and prosperity are of concern to Adventists. Their teaching emphasizes a “this-worldly” understanding of how to live a balanced Christian life, creating wealth and prosperity and hastening the Parousia. There is the need for a rethinking and proper contextualization of the biblical doctrine on this subject. Thus, a proper understanding of the realities of the second advent will inform the church about how to make the necessary doctrine of eschatology meaningful to its members. This presentation engages the Seventh-day Adventist position on the Parousia, making suggestions of practical strategies to share the biblical view of eschatology to a world that has become naturally permissive and gullible to these many winds of doctrines.

Adventism arose as an eschatological movement. Adventist eschatology is thus defined by prophetic preaching that relies on the perception of the “signs of the times.” Much more space has been devoted to studies of the end of time than to any other theological theme. In this eagerness, there have been some detours of the proposed eschatological focus, generating polarizations and radicalisms. This presentation addresses some of the major deviations. Jesus’ eschatological sermon in Matthew 24–25 shows the need for balance in the exposition of biblical eschatology: harmony between the signs of the times and proper preparation for the second coming. Vigilance and preparation are the imperatives to live in these last days.

Today the understanding of eschatology is not just about the future. Bible scholars recognize both the present and future dimensions of eschatology. But somehow the present and practical aspects have not generated much attention and discussion—especially among Adventist circles. The key to a better understanding of the interrelatedness of present and future aspects of eschatology is found in the theology of the kingdom of God. The correct understanding of the kingdom of God has vast ramifications not only on the future, but also on the present moral and social aspects of the life of the believer.

This presentation highlights the importance of studying and obtaining a clear understanding of last-day events during these final stages of earth’s history. A proper biblical understanding of last-day events will not only protect sincere Christians from being deceived, but will also help prepare this generation for the soon coming of Christ. This presentation also intends to contribute to a unified understanding of Adventism’s doctrine of eschatology.

The title “The Alpha and the Omega” in Revelation has been discussed by many scholars. While the identity has been clear, the application of its meaning to the reading of Revelation has not been much explored. This presentation tries to apply its meaning from another perspective: John’s historical and literary arrangement of the phrase. This perspective includes some factors: the connection of the title to “the First and the Last” and “the Beginning and the End”; and where the title is found—at the beginning and the end of the book of Revelation. Analyzing carefully all the facts above, it seems that the title “The Alpha and the Omega” suggests a reading and understanding of Revelation in a historical overview from beginning to end.

After the great commission and the outpouring of the Holy Spirit on Pentecost, the apostle Peter addressed the multitude of devoted Pentecost pilgrims by giving them the reason for such a miracle among them. His discourse suggests an important combination of what we may identify as a relationship between eschatology and mission when he quoted the prophet Joel. This presentation explores the theological connection between eschatology and mission addressed by Peter’s discourse. There’s a message, mission, and a proclamation. Indeed, that mission encompasses more than just a proclamation and is immersed also in forming disciples who can fulfill that mission and prepare people for the coming of the Lord.

Like most Christians, Seventh-day Adventists have historically displayed little interest in ecological matters. Around 1970, Adventist authors began addressing the issue of Christians’ responsibilities regarding the earth. However, such important efforts and official statements were neither comprehensive nor systematic. It remains for Adventists to develop a theology of environmental responsibility—one that is not only Christian but also uniquely Adventist. This presentation proposes an Adventist theology of the earth within a paradigm of five affirmations and two symbols. While none of these affirmations or symbols are entirely unique to Adventism, the assemblage is particularly characteristic of Adventist thought and practice. It asserts that such a theology of the earth is both complementary to an Adventist eschatology and necessary for it.