Eschatology

One of the most important themes in Seventh-day Adventist eschatology is the interpretation of the day of atonement as a time of judgment just before the second coming of Christ. In the Old Testament, however, the main description of the judgment comes from the prophetic announcement of the coming of the “Day of the Lord.” Adventist eschatology uses some elements of this concept to explain some important ideas of the eschatological timeline. A study of these biblical motifs shows important parallels among them. Both describe a time of judgment, distress, and a vindication for the people of God. These and other parallels allow a possible harmonization of these two motifs in the Adventist understanding of the eschatological events.

Desmond Ford argued that he could not find an allusion to Daniel in Hebrews and the Daniel and Revelation Committee agreed on this point, concluding that Hebrews neither explicitly teaches nor denies Christ’s two-phased ministry in heaven. Adventist scholarship, however, has missed an allusion to Daniel 7:18 in Hebrews 12:28. This presentation explores the role that the allusion to Daniel 7:18—a chapter dealing with the pre-advent judgment—plays in the argument of Hebrews. It will show that while in the expository sections of Hebrews the author was primarily interested in discussing the achievements of Christ in the past, his hortatory argument looks to the future and its most important concern is to prepare believers for the judgment they will face.

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).

This presentation explores John’s use of the expression angelou autou, “his angel,” in order to see what light it sheds on the subject of eschatology. It also seeks to suggest that Adventist theologians can continue to relate to such an important biblical iconic motif and Scripture’s teaching and perspectives on a crucial and timely subject for God’s people today.

The United States’ recognition of Jerusalem as Israel’s capital has heightened the level of discussion regarding Israel’s eschatological significance. For adherents to the futuristic interpretation of apocalyptic prophecies, this declaration serves as tangible evidence of yet another step toward the fulfillment of their end-time scenario. For the past seventy years eschatological debate between futurists and historicists has escalated. Historicism, which emerged during the Reformation, has been overshadowed by futurism, which is prevalent among Western Evangelical Christians. While the majority of Evangelicals consistently voice their unequivocal support for the State of Israel, historicists have not formulated a unanimous view on the role of Israel and the Jewish people in the modern age. Such an absence of any coherent position on the subject results in multiple extreme positions, which hurt not only the image of historicism but also its mission. It has become apparent that in our present historical reality, Adventists will continue to face issues relating to the state of Israel. This research analyzes the development of opposing views on the state of Israel among historicists and futurists in light of the Three Angels’ Message, which represents the active core of historicist prophetic interpretation.

Adventist theology is based on a historical-grammatical understandi of the apocalyptic prophecies. This presentation accepts this as a necessary presupposition in order to fulfill its purpose. It offers an overview of the Adventist theological system and its cognitive, hermeneutical, and methodological principles. This presentation introduces the three angels’ messages as the teleological principlnge and, in order to place this criterion in its proper theological context, discusses the doctrinal development of the three angels’ message. The theological content of the three angels’ message is then analyzed. As a result, the teleological characteristics that result from the analysis are presented and related to the major systematic sets of doctrines (God, man, salvation, church, and last things). Within this interaction, the eschatological interconnectedness is emphasized, reinforcing the teleological character of the three angels’ messages.

Eschatology is one of the major ways theology deals with the issue of theodicy, or the problem of evil. Issues specific to eschatology include the final fate of the wicked, the imperfect believer, the unevangelized pagan, the completeness of God’s victory over evil, and the prospect of evil's full elimination, or its possible re-emergence. Over time theologians have produced a range of eschatological responses to these issues. Some of these responses are outlined, analyzed, and compared with the comprehensive Seventh-day Adventist eschatological vision based in the pre-Advent and millennial judgments.

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.

While some may have the tendency to discern eschatological aspects of Christ’s priesthood, this presentation contends that His priesthood, as a whole, should be more broadly understood as eschatological, since this is the perspective indicated in Hebrews. This study systematically articulates an eschatological perspective of Christ’s priesthood in Hebrews, as this epistle is the only place in the New Testament where we find an explicit elaboration of priestly Christology. Considering its conceptual nature, this presentation attempts to accomplish its purpose by constructively building a theological reflection that privileges the discussion of framework of thought and concepts.

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.