Eschatology

This study explores the general methods of doing hermeneutics-our preunderstandings of the Bible, exegesis, biblical theology, systematic theology, applied theology. Particularly, this paper investigates the systematic theology which involves special method: It has a source: God, a center: Jesus-Christ, a worldview: the Great Controversy, derived from Scripture, which is its sole basis. This presentation is meant to equip everyone to have a better understanding of the Bible. It provides the context and motivation for missions and the shape of spiritual life.

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.

This presentation probes the relationship between Christian eschatology and Jesus’ ethics. The central theoretical idea is that the moral resources for Christian decision-making, derived from the life and teachings of Jesus, motivate moral living in the present moral order by detailing present and futuristic rewards. This paper addresses five interrelated sub-categories within the ethics of Jesus: personal ethics, social ethics, political ethics, religious ethics, and business ethics. After examining the nature of these sub-categories of Jesus’ ethics, this presentation concludes that the eschatological consciousness of Christian ethics is revealed more clearly in Jesus’ ethics. By implication, therefore, the article recommends that desire to be part of God's plan for humanity's ultimate future ought to inspire moral living in the here and now.

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.

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The book of Revelation contrasts two distinct approaches to leadership. This presentation describes these approaches and draws conclusions as to how Christians should practice leadership in light of the eschaton. The two approaches are traced from the rebellion in heaven, through creation, the life of Jesus, and with a focus on the apocalyptic messages of Scripture. This study is needed because the practice of leadership in the church has a profound effect on the church’s witness and accomplishment of mission. Faithfulness among God’s people in the last days can only be experienced when leadership is practiced according to God-honoring principles. This presentation concludes that the loving, non-coercive, relational dynamic—demonstrated by the Lamb’s leading during the eschaton—provides a biblical template for Christian leadership in the present time.

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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.

This presentation focuses on specific and geographically restricted millenialist trends by examining the interpretation and use of Daniel 2 and 7 four-kingdom schema by João de Castro and António Vieira. Though coming from diverse contexts and aims, the interpretations of these two Portuguese enthusiasts reveal fascinating parallels with basic Adventist understandings of the theme.

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.

The topic of Eschatology has always been a major topic for Judaism—biblical Judaism as well as rabbinical Judaism. This presentation explores the last judgement, the resurrection of the dead, the world to come, the afterlife (Gan Eden, “Paradise”; and Gehinnom, “hell”). It will also discuss the Jewish answer to the question of whether Israel or the nations will inherit the world to come.