Eschatology

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.

This paper takes “a fresh look” at the Litch-Smith-White perspective on the fifth and sixth trumpets of Revelation. It is argued that valuable insights may be obtained, and faith may be strengthened in Jesus, the Alpha and the Omega, from the final book of the Bible that deals with the end-times.

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.

Adventist education’s cognitive and spiritual aspects are inseparable in the social and eschatological dimensions. Therefore, the main focus of this presentation is based not only on Adventist education in the light of Ellen G. White’s writings, but also on the analysis of the nature and function of the broad perspective of Adventist education at home, school, and church that everyone must face in order to blend theoretical knowledge with practical challenges of one’s daily life and eternal realities. As an example of this urgent need to focus on the comprehensive Adventist education, the Sabbath issue is discussed in light of soon approaching global eschatological events.

In Revelation 7:2–5, 8 and Revelation 9:4 the divine sealing of humans is mentioned. The first passage belongs to the section on the seven seals; the second belongs to the trumpets. Are these two passages talking about the same event or do they refer to different processes of sealing? This questi...

The Seventh-day Adventist Church was influenced in its belief of conditional immortality by some in the Millerite movement, particularly George Storrs, one of its most influential leaders in the late summer and early fall of 1844. It was around 1840 that Storrs, still a Methodist preacher, beca...

Gluder Quispe, The Apocalypse in Seventh-Day Adventist Interpretation, Lima: Universidad Peruana Unión, 2013. xii + 354 pp. US$20.00. Summary This is the published version of the Ph.D. dissertation of Gluder Quispe, professor of Adventist Studies and New Testament Interpretation at the Peruvian U...