Second Advent

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 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.

On the one hand, Ellen G. White spoke of the possibility to hasten Christ’s second coming and that God’s people had delayed that event. On the other hand, she mentioned that the time of Jesus’ coming is near and that the Father knows the time, implying that “God’s purposes know no haste and no delay. The paper analyzed her particular statements on the subject, tries to solve the tension between those seemingly contradictory remarks, and outlines implications for our spiritual life and our expectations of the second of Christ.

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.

This presentation presents and evaluates two different approaches to the issue of the delay of the second coming. Some Adventist theologians believe that Jesus has not yet come because He is waiting for His people to consecrate and testify diligently; in this view God’s people are responsible for the delay. In contrast, other Adventist authors suggest that Jesus will return only when He decides it, and there is nothing that can be done to hasten or delay the time of His coming. Both positions are evaluated, concluding that neither biblically solves the problem of the delay of the second coming, since neither elaborates its views from the biblical presuppositions of the divine omniscience and providence—two key presuppositions to elaborate a biblical answer to this issue. Finally, a working proposal about the delay/hastening of the second coming is presented.

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

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.

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.

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.

This presentation examines and discusses the existential dimension of the eschatological and apocalyptic revelation. How does, or should, the apocalyptic vision of the future impact, inform, and inspire present life? This presentation shows how wisdom, ethics, hope, worship, and joy of life are part of the eschatological message, and how a neglect of this connection could lead to fanaticism, mental imbalance, dangerous behavior, and distorted views of the eschatological message. The argument is supported and illustrated by apocalyptic-eschatological texts (notably Daniel, Revelation, and Ecclesiastes, with an incidental revisit of the three angels’ message), and the dramatic testimony of historical cases.