Second Advent

Times of global upheaval, like the current COVID-19 pandemic, provide a fertile ground for apocalyptic speculation. Before we draw eschatological implications from COVID-19, we should remember that many other epidemics and pandemics have afflicted the human race throughout history. In 430 BC a de...

In several places the gospels record Jesus’ Olivet discourse in which He describes events leading up to the destruction of Jerusalem and the signs that will precede His coming (Matt 24; Mark 13; Luke 21; cf. Matt 17:20–37). Political and religious turmoil, earthquakes, and famines appear in the f...

Several critical responses to last generation theology (LGT) have recently come off the press within Seventh-day Adventist circles. Among them are Ángel Manuel Rodríguez’s article, “Theology of the Last Generation and the Vindication of the Character of God: Overview and Evaluation,” George R. K...

This presentation deals with the battle of Armageddon in connection with the fall of Babylon according to Revelation 16:12–16. It deals with the meaning of Armageddon from the presupposition that John alludes to the Old Testament in building his idea of the final battle. The point in discussion is whether Armageddon will start after or before the sixth plague and when preparations for it will take place. This presentation proposes that the passage may be a parenthetic vision that deals with events that happen before the plagues, as John makes between the sixth and seventh elements in the seals and trumpets’ visions. This interlude would be a pattern in these sets of visions.

Dispensationalism is one of the most influential theological systems in this presentation of Christian eschatology. It is a movement of eschatological interpretation of biblical prophecy distinguished by its belief that a literal hermeneutic mandates a consistent distinction between Israel and the church. Its understanding of the signs of the second coming of Jesus Christ and of the fulfillment of these signs not only presents unique features of its understanding of the Bible prophecy but also expresses its particular characteristics. In order to have a sound biblical understanding of the signs of Jesus’ Christ’s second coming, the understanding of dispensationalism should be critically evaluated. This presentation will analyze dispensationalists’ understanding of the signs of the second coming of Jesus Christ and their fulfillments. Based on that analysis, it will provide a critical evaluation of their understanding on the subject.

The purpose of this presentation is to analyze eschatological events mentioned by the gift of prophecy manifested in Ellen G. White: the United States and its identification as the second beast of Revelation 13, the union of all the churches, the Sabbath as the sign of God as opposed to the mark of the beast, and how these events have been confirmed throughout history to this day

This presentation examines the theological, methodological, and historical process that characterizes the development of the futuristic system of prophetic interpretation, especially the books of Daniel and Revelation, until its establishment as the Dispensationalism. Here it is shown that the adoption of the hermeneutics methodology known as futurism, based on a literal interpretation of Scripture and the concept of a double fulfillment, has gained ground among Protestant movements to almost eliminate the system of the prophetic interpretation of the Reformation. In this way, the acceptance of the futuristic methodological approach inexorably has led to transform the eschatological interpretation in both Protestantism and Adventism.

The millennium issue is one of the most controversial in Christian eschatology. This presentation compares two approaches toward the millennium: the Orthodox and the Adventist. The understanding of the Orthodox position on this crucial eschatological problem is very important for the Seventh-day Adventist Church in countries that traditionally were under the strong influence and dominion of the Orthodox Church. Analysis and evaluation of two positions, and finding common ground and distinctions, will facilitate a constructive dialogue between Orthodox and Adventist believers.

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.

This presentation highlights the importance of studying and obtaining a clear understanding of last-day events during these final stages of earth’s history. A proper biblical understanding of last-day events will not only protect sincere Christians from being deceived, but will also help prepare this generation for the soon coming of Christ. This presentation also intends to contribute to a unified understanding of Adventism’s doctrine of eschatology.