Eschatology

This article will focus on the idea that, because the “Adventist” aspect sometimes separates the movement from this world, a mature Adventist missiology should be founded on a solid eschatological understanding not only about happenings of the future or the last days, but also the identity of the Adventist movement today. That will lead to the development of effective mission strategies for disciple-making (including its godliness, zeal, joy, and hope aspects), for new generations (including its understanding of the kingdom), and for world religions adherents (including its various eschatological views).

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.

Introduction Adventist eschatology is an exploration and exposition of biblical apocalyptic eschatology. It announces a future characterized by a drastic discontinuity between the present order of things and a future one to be established by the Lord. It proclaims the consummation of the eschato...

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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.

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.

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.

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 book of Revelation is not the only apocalypse, but is also a part of the Jewish apocalyptic tradition, developed within Christian teaching. Revelation appeals to issues using methods and images that have already been formed in the Jewish tradition. There are references to the motif of the heavenly temple, contained also in Jewish apocalypses, throughout the book. The interest of this presentation is in understanding the place the heavenly temple occupies in the eschatological views of the Jewish apocalypses and in Revelation, and the distinctive features of the temple in Revelation. This comparison can help to realize the roots of John’s idea of the heavenly temple and to provide a better understanding of it.