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.

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.

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.

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.

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.

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.

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.

By ,

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.

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.

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.