Seventh-day Adventist eschatology

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The Seventh-day Adventist Church holds a unique system of eschatological (or end-times) beliefs. Adventist eschatology, which is based on a historicist interpretation of prophecy, is characterised principally by the premillennial second coming of Jesus Christ. Traditionally, the church has taught that the second coming will be preceded by a global crisis with the Sabbath as a central issue. At Jesus' return, the righteous will be taken to heaven for one thousand years. After the millennium, the unsaved will be punished by annihilation while the saved will live on a recreated Earth for eternity.

Contents 1 Fundamental Beliefs 2 Basis of teaching 3 Outline of Adventist eschatology 3.1 Background: Four kingdoms of Daniel 3.2 Events prior to 1844 3.3 The Investigative Judgment 3.4 The time of trouble 3.5 The millennium 3.6 The destruction of sinners and new earth 4 Alternative interpretations 4.1 Prophetic interpretation 4.2 World empires 4.3 New World Order 4.4 Antichrist 4.5 Roman Catholicism 4.5.1 Vicarius Filii Dei 4.6 Sunday law 5 Sources 5.1 Prophecy Seminars 5.2 Daniel and Revelation Committee Series 6 Comparison to other Christian views 7 See also 8 References 9 External links 9.1 Other resources 10 Appendix: References to the "Sunday law" in Adventist literature 10.1 Questions on Doctrine 10.2 Seventh-day Adventists Believe 10.3 Ellen White

[edit] Fundamental Beliefs

The eschatological teachings of the Seventh-day Adventist Church are summarised in the final 5 of the denomination's 28 fundamental beliefs^[1]:

24. Christ's Ministry in the Heavenly Sanctuary

25. Second Coming of Christ

26. Death and Resurrection

27. Millennium and the End of Sin

28. New Earth

[edit] Basis of teaching

Seventh-day Adventism derives its eschatological teachings in large part from its interpretation of the books of Daniel and Revelation, as well as the apocalyptic teachings of Jesus Christ found in Matthew chapter 24. Adventists have traditionally interpreted biblical prophecies using the historicist method,^[2] although some of the prophecies of Revelation are thought have a future application. This futurist aspect of the church's interpretation of the book of Revelation has played a major part in shaping Adventist eschatology.

The writings of Ellen G. White have been highly influential in the formation of Seventh-day Adventist eschatology, particularly her book The Great Controversy. However, most Adventist scholars today prefer to base their theology directly on the Bible.

[edit] Outline of Adventist eschatology

In traditional mainstream Adventist teaching, the end times consists of four distinct episodes:

• The Investigative Judgment, beginning in 1844 and ending at the close of probation
• The “time of trouble”, beginning at the close of probation and ending at the second coming of Jesus
• The millennium
• The destruction of sinners and new earth

[edit] Background: Four kingdoms of Daniel

The background to Adventist eschatology is found in the book of Daniel, which has strong thematic and literary links to Revelation. A key passage is the interpretation of king Nebuchadnezzar's vision of a statue in Daniel 2. The sequence of world kingdoms is interpreted by Adventists as representing in turn Babylonia, Medo-Persia, Greece and Rome.^[3] The feet of iron and clay in the vision are understood to represent the nations of Europe subsequent to the breakup of the Roman empire.^[4]

[edit] Events prior to 1844

The Roman empire was a "world" power active during the ministry of Jesus, and continued several centuries into the Christian era, when it was ultimately replaced by the papacy. The papacy is identified with the “man of sin” of 2 Thessalonians, the “Antichrist” of 1 John and the "little horn" of Daniel chapters 7 and 8.^[5] It is believed that the Roman Catholic religion grew into a corruption of original, authentic Christianity. Among other things, it is considered to have changed the church’s day of worship from Saturday to Sunday.

The period AD 538 to 1798 is believed to be the “1260 days”, “42 months” or “time, times and dividing of time” of apocalyptic prophecy (see day-year principle). This period began with the defeat of the Ostrogoths by the general Belisarius and ended with the successes of Napoleon; specifically, the capture of the Pope Pius VI by general Louis Alexandre Berthier. In Adventist thought, the 1260 days were a time of papal oppression as prophesied in Revelation 12:6, 14-16.^[6]

After the end of the 1260 days, and prior to 1844, several significant events took place. In 1755 a massive earthquake hit Lisbon. On May 19, 1780, northeastern America experienced a day of extraordinary darkness followed by a blood-red moon that night. On November 13, 1833, a spectacular Leonids meteor shower occurred. These three events were thought to be a fulfilment of Revelation 6:12, paving the way for the final events of history.^[7]

During the 1830s and 1840s the Millerite movement proclaimed the soon return of Jesus. Adventists have traditionally interpreted this as the initial proclamation of the three angels' messages.

[edit] The Investigative Judgment

Main article: Investigative judgment

The investigative judgment commenced in 1844 "at the end of the prophetic period of 2300 days"^[1]. During this time, Jesus Christ is believed to be ministering in the Most Holy Place of the heavenly sanctuary, "blotting out" the sins of all who are found to truly believe in him. Meanwhile on earth, the remnant church proclaims the "three angels' messages" of Revelation 14; it "announces the arrival of the judgment hour, proclaims salvation through Christ, and heralds the approach of His second advent." As a result, there is "a work of repentance and reform on earth."^[1]

The completion of the investigative judgment marks the "close of probation". In Adventist teaching, this is a crucial moment when sinners will no longer be able to repent and be forgiven, because Christ will have ceased his intercessory ministry.

Then Jesus ceases His intercession in the sanctuary above. He lifts His hands and with a loud voice says, "It is done;" and all the angelic host lay off their crowns as He makes the solemn announcement: "He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still." Revelation 22:11. Every case has been decided for life or death."

– Ellen G. White, The Great Controversy^[8]

[edit] The time of trouble

Note: This section describes the traditional view of the church.

Following the close of probation will be a "time of trouble", a brief but intense period of time immediately preceding the second coming of Jesus Christ. Adventists have traditionally believed that the Roman Catholic Church will return to prominence during the end times, fulfilling the prophecy of the first beast of Revelation 13 (the leopard-like beast from the sea) whose "deadly wound" (i.e. the deposal of the Pope in 1798) will be healed.^[9][10] The United States of America, meanwhile, will establish ties with the Papacy, in fulfilment of the second beast of Revelation 13 (the lamb-like beast from the earth).^[11]

Ultimately, the Protestant churches of America will join the confederation between the beasts, forming the “image to the beast” (Revelation 13:14-15). At this time, a conflict will ensue that will "involve the whole world", and in which "the central issue will be obedience to God's law and the observance of the Sabbath."^[12][13] Religious and civil authorities will combine to enact a "Sunday law" which requires all people to observe Sunday as a sacred day. The "Sunday law" is interpreted as the meaning of the "mark of the beast", described in Revelation 13:16-17.^[14][15]

In contrast to those who choose to obey the "Sunday law", and therefore receive the "mark of the beast", people who observe the seventh-day Sabbath will receive the "Seal of God" (mentioned in Revelation 7:2ff.).^[16] Sabbath keepers will experience fierce persecution from world governments, which will include economic coercion and ultimately the death penalty.^[17]

As the Sabbath has become the special point of controversy throughout Christendom, and religious and secular authorities have combined to enforce the observance of the Sunday, the persistent refusal of a small minority to yield to the popular demand will make them objects of universal execration. It will be urged that the few who stand in opposition to an institution of the church and a law of the state ought not to be tolerated; that it is better for them to suffer than for whole nations to be thrown into confusion and lawlessness. ... This argument will appear conclusive; and a decree will finally be issued against those who hallow the Sabbath of the fourth commandment, denouncing them as deserving of the severest punishment and giving the people liberty, after a certain time, to put them to death. Romanism in the Old World and apostate Protestantism in the New will pursue a similar course toward those who honor all the divine precepts.

– Ellen G. White, The Great Controversy^[8]

Despite being almost overwhelmed by persecution, the people of God will be delivered by the second coming of Jesus Christ, when he returns to earth in glory.

[edit] The millennium

The second coming of Jesus Christ marks the beginning of the millennium, according to Adventist teaching. At the second coming, the righteous dead will be resurrected (the "first resurrection", Revelation 20:5), and both they and the righteous living will be taken to heaven to reign with Christ for 1000 years. The rest of mankind (the wicked, or unrighteous) will be killed at the second coming, leaving the earth devoid of human life.

During the millennium, Satan and his angels will occupy the desolate earth; this is how Adventists interpret the "binding" of Satan described in chapter 20 of the book of Revelation. The millennium will also be the time when the wicked will be judged.

[edit] The destruction of sinners and new earth

At the close of the millennium, Adventists believe that Christ will again return to earth together with the righteous and the "Holy City" (the New Jerusalem, Revelation 21:10). He will then raise the wicked (the "second resurrection"), who will surround the New Jerusalem along with Satan. At this point Satan, his angels, and wicked humanity will be destroyed by fire, suffering annihilation. Adventists disagree with the traditional doctrine of hell as a place of conscious eternal punishment.

Finally, God will create a new earth where the redeemed will enjoy eternal life free of sin and suffering.

[edit] Alternative interpretations

A range of alternative views about eschatology have been proposed by individuals and groups in the Adventist church, some more conservative and some more progressive.

[edit] Prophetic interpretation

Historicism as a method of interpreting prophecy has been abandoned by some Adventist scholars and thinkers, and alternative approaches such as idealism and preterism have found advocates.^{[citation needed][2]} Desmond Ford promoted the apotelesmatic principle of interpretation as an alternative to traditional historicism.^[18]

Many Adventists in modern times have challenged the day-year principle, including Desmond Ford.^[19] Ford has also claimed that the traditional understanding of the Lisbon earthquake, dark day and meteor shower is no longer generally supported.^{[citation needed]} Other modern interpreters have questioned the traditional interpretation of the 1260 day prophecy, or the validity of its beginning and end points.^{[citation needed]}

Raymond Cottrell described that in producing the Seventh-day Adventist Bible Commentary, "in Daniel 8 and 9 we found it hopelessly impossible to comply with both of these requirements" of "meet[ing] the most exacting scholarly standards... [and] the meaning obviously intended by the Bible writers", with "what Adventists believe and teach."^[20]

[edit] World empires

The traditional teaching of Seventh-day Adventists is that Rome was the last world empire prophesied in Daniel 2 and 7.^[4] However Adventist historian Carlos Espinosa points out several subsequent empires which have been larger, including the Byzantine, Arab and Ottoman empires.^[21]

[edit] New World Order

Eschatological expectations have prompted some radical and historic Adventists to practise so-called “newspaper exegesis”—an obsession with current events, particularly in the sphere of global politics—in a manner similar to many Christian futurists and dispensationalists. Illinois pastor A. Jan Marcussen has predicted the imminent rise of a global church-state alliance with the Papacy and U.S. Government as key players, along with other bodies such as the United Nations and the International Monetary Fund. The resulting New World Order will, according to these theorists, precipitate the final events of history: the “sealing” of Sabbath-keepers, a universal Sunday-law, the seven last plagues and Armageddon.^[22]

When questioned by the Catholic Herald, a representative of the Adventist church in North America stated that Marcussen's views are "extreme" and not supported by the Adventist church.^[23]

[edit] Antichrist

Samuele Bacchiocchi has suggested expanding the antichrist concept to include also Islam.^[24]

Some Adventist theologians such as Alden Thompson prefer a less narrow interpretation of the "little horn",^[25] interpreting the beast to represent any organization which acts "beastly".^{[citation needed]need to check this}

For a more conservative view, see Day of the Dragon by Clifford Goldstein.

[edit] Roman Catholicism

The rigorous anti-Catholic campaigns undertaken by certain independent ministries has been a cause of embarrassment for the Adventist leadership, which in 1997 released a conciliatory statement “How Seventh-day Adventists View Roman Catholicism”.^[13]

Modern “mainstream” Adventist literature continues to express the traditional teaching that Roman Catholicism, in coalition with other churches, will perpetrate religious oppression during the final end time crisis, and that the Sabbath will be a key issue. However, the specific details are less often spelled out, and there is generally less emphasis given to such controversial concepts as “Babylon” and the Sunday law.

Seventh-day Adventists are convinced of the validity of our prophetic views, according to which humanity now lives close to the end of time. Adventists believe, on the basis of biblical predictions, that just prior to the second coming of Christ this earth will experience a period of unprecedented turmoil, with the seventh-day Sabbath as a focal point. In that context, we expect that world religions--including the major Christian bodies as key players--will align themselves with the forces in opposition to God and to the Sabbath. Once again the union of church and state will result in widespread religious oppression.

– How Seventh-day Adventists View Roman Catholicism (official statement)^[13]

[edit] Vicarius Filii Dei

For more details on this topic, see Vicarius Filii Dei#Seventh-day Adventist claims.

Historically, some Adventists have interpreted the number of the beast, 666, as corresponding to the title Vicarius Filii Dei of the Pope. The chief proponent of this view was Uriah Smith, and he was followed by J. N. Andrews. (They thought that the Latin letters when added equal the number 666.) However, the interpretation is rejected by most modern scholars as well as by the Seventh-day Adventist Bible Commentary, and is still held only by a minority. Conservative scholar Samuele Bacchiocchi has stated:

"the identification of the number 666 with VICARIUS FILII DEI, cannot be exegetically supported by Revelation 13:18"^[26]

[edit] Sunday law

Even conservative scholars Ángel Manuel Rodríguez^[27] and Samuele Bacchiocchi have disagreed with some traditional interpretations. Bacchiocchi states:

"we can hardly still limit the Mark of the Beast to the enforcement of Sunday observance."^[28]

Some progressive Adventists, including a significant number of scholars, disagree with specific traditional views about the "time of trouble". In an article comparing "traditional" and "progressive" Adventism, Ron Corson states that progressive Adventists generally believe that "true Christians can and do worship on Sunday, and Sunday observance is not now, or later to become, the Mark of the Beast, nor is keeping the Seventh-day Sabbath to be the Seal of God."^[29]

[edit] Sources

[edit] Prophecy Seminars

A Prophecy Seminar is a common form of outreach used by Adventist ministers, in which Bible prophecies such as those in the books of Daniel and Revelation are presented.

In 1969 George Knowles developed a small group seminar. He joined It Is Written, and together with George Vandeman prepared a day-long seminar, which developed into the It Is Written Revelation Seminar by 1975. Soon others ran their own seminars. A resource center founded in Texas in 1980 was named Seminars Unlimited in 1986, and by the 1990s was distributing evangelistic materials to Adventists worldwide.^[30]

Some currently used seminars are:

• Prophecy Seminar. USA: Seminars Unlimited, 1989. 32 studies
• Revelation Seminar. Review and Herald / Revelation Seminars (Keene, Texas), 1983. 24 studies
• Focus on Prophecy. Voice of Prophecy, 2000. 21 studies, consisting of Focus on Daniel (studies 1–7) and Focus on Revelation (studies 8–20); number 21 is a summary, The Prophecies of Daniel and Revelation
• Daniel. Ringwood, Victoria: Australian Union Conference Resource Centre, 2004. 16 studies

A new Revelation Seminar is being developed by theologian Jon Paulien in conjunction with evangelist Graeme Bradford,^[31] and is expected to be implemented around 2009.

[edit] Daniel and Revelation Committee Series

The Daniel and Revelation Committee Series (DRACOM) consists of the following volumes:^[32]

• Vol. 1 Selected Studies on Prophetic Interpretation by William H. Shea (publisher's page)
• Vol. 2 Symposium on Daniel, edited by Frank B. Holbrook (publisher's page)
• Vol. 3 70 Weeks, Leviticus, and the Nature of Prophecy, edited by Frank B. Holbrook
• Vol. 4 Issues in the Book of Hebrews, edited by Frank B. Holbrook
• Vol. 5 Doctrine of the Sanctuary, edited by Frank B. Holbrook
• Vol. 6 Symposium on Revelation-Book I, edited by Frank B. Holbrook
• Vol. 7 Symposium on Revelation-Book II, edited by Frank B. Holbrook

[edit] Comparison to other Christian views

See also: Summary of Christian eschatological differences

The Seventh-day Adventist Church fits into the premillennial school of end-time belief, on the basis that it teaches that Christ will return prior to a literal millennium. There are, of course, several unique aspects of the denomination's teaching, such as the investigative judgment and the idea of a "Sunday law", which are shared by no other Christian denomination.

Seventh-day Adventism's eschatological teaching may be contrasted with:

• Dispensational Premillennialism, which teaches that a secret rapture of Christians will occur prior to a Great Tribulation of seven years' duration; this will be followed by a millennial reign of Christ on earth. Dispensational premillennialism is held by many evangelicals in the United States.
• Postmillennialism, which teaches that the second coming of Christ will occur after the millennium. Postmillennialism has declined in popularity in the twentieth century.
• Amillennialism, which teaches that the millennium of Revelation 20 is symbolic of the present age (between the first and second comings of Christ), when Christ rules his church from his seat at the right hand of God. Amillennialism is the view essentially held by the Roman Catholic Church, as well as by many conservative and liberal Protestant churches.

[edit] See also

• Eschatology
• Christian eschatology
• Second coming
• Premillennialism
• Historicism (Christian eschatology)
• Seventh-day Adventist theology
• Investigative Judgment
• Summary of Christian eschatological differences

[edit] References

[edit] External links

• "Christ's Ministry in the Heavenly Sanctuary" (chapter 23), "The Second Coming of Christ" (chapter 24), "Death and Resurrection" (chapter 25), "The Millenium and the End of Sin" (chapter 26) and "The New Earth" (chapter 27) in Ministerial Association, General Conference of Seventh-day Adventists (1988). Seventh-day Adventists Believe.... Hagerstown, Maryland: Review and Herald. 
• Prophecy articles by the Biblical Research Institute
• Current Issues in Eschatology – 2007 Adventist Theological Society Symposium

[edit] Other resources

• The Advent Hope in Scripture and History edited by V. Norskov Olsen. Review and Herald, 1987
• Revelation of Jesus Christ by Ranko Stefanovic[1], chair of the religion department at Andrews University, and published by Andrews University Press. A commentary on Revelation
• Jon Paulien's books, articles and blog posts. Paulien has been considered the leading Adventist scholar on Revelation. For example, The Deep Things of God: An Insider's Guide to the Book of Revelation (publisher's page)
• Bruinsma, Reinder. (1994). Seventh-day Adventist Attitudes Toward Roman Catholicism 1844 - 1965, Berrien Springs, Michigan. ISBN 1883925045.
• Hans LaRondelle. How to Understand the End-Time Prophecies of the Bible (Sarasota, Florida: First Impressions, 1997)
• Jacques Doukhan. Daniel: Vision of the End. Andrews University Press (publisher's page)
• William H. Shea. Daniel (publisher's page)
• Zdravko Stefanovic. Daniel: Wisdom to the Wise (publisher's page)
• Uriah Smith. Daniel and the Revelation (reprint), a classic work amongst the Adventist pioneers

[edit] Appendix: References to the "Sunday law" in Adventist literature

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[edit] Questions on Doctrine

Seventh-day Adventists believe that the prophecies of Daniel 7 and Revelation 13, relating to the beast, refer particularly to the Papacy, and that the activities and future persecuting power will come into sharp focus just before the return of our Lord in glory. It is our understanding that the Sabbath will then become a worldwide test. Thus it was that the Adventist heralds of Sabbath reform came to make a further logical application of the mark of the beast—holding it to be, in essence, the attempted change of the Sabbath of the fourth commandment of the Decalogue by the Papacy, its endeavor to impose this change on Christendom, and the acceptance of the Papacy's substitute by individuals. We believe that in the end of time, in the light of clear divine prohibition, all men will be brought face to face with a decision to accept or reject Sunday observance.

– Seventh-day Adventists Answer Questions on Doctrine^[1]

[edit] Seventh-day Adventists Believe

During this final conflict two distinct classes will develop. One class will advocate a gospel of human devisings and will worship the beast and his image, bringing upon themselves the most grievous judgments. The other class, in marked contrast, will live by the true gospel and "keep the commandments of God and the faith of Jesus" (Rev 14:9, 12). The final issue involves true and false worship—the true and false gospel. When this issue is clearly brought before the world, those who reject God's memorial of creatorship—the Bible Sabbath—choosing to worship and honor Sunday in the full knowledge that it is not God's appointed day of worship, will receive the "mark of the beast". This mark is a mark of rebellions; the beast claims its day of worship shows its authority even over God's law.

– Seventh-day Adventists Believe, chapter 12^[2]

The revival of the papacy will affect Christianity dramatically. The religious liberty obtained at great cost, guaranteed by the separation between church and state, will erode and finally be abolished. With the support of powerful civil governments, this apostate power will attempt to force its form of worship on all people. Everyone will have to choose between loyalty to God and His commandments and loyalty to the beast and his image (Rev. 14:6-12). The pressure to conform will include economic coercion: "No one may buy or sell except one who has the mark or the name of the beast, or the number of his name" (Rev. 13:17). Eventually those who refuse to go along will face a death penalty (Rev. 13:15).

– Seventh-day Adventists Believe, chapter 24^[3]

[edit] Ellen White

The following quotations are taken from The Great Controversy, by Ellen G. White, and further illustrate her teachings about the Sunday law.

The Sabbath will be the great test of loyalty, for it is the point of truth especially controverted. When the final test shall be brought to bear upon men, then the line of distinction will be drawn between those who serve God and those who serve Him not. While the observance of the false sabbath in compliance with the law of the state, contrary to the fourth commandment, will be an avowal of allegiance to a power that is in opposition to God, the keeping of the true Sabbath, in obedience to God's law, is an evidence of loyalty to the Creator. While one class, by accepting the sign of submission to earthly powers, receive the mark of the beast, the other choosing the token of allegiance to divine authority, receive the seal of God.

– Ellen G. White, The Great Controversy^[4]

The dignitaries of church and state will unite to bribe, persuade, or compel all classes to honor the Sunday. The lack of divine authority will be supplied by oppressive enactments. Political corruption is destroying love of justice and regard for truth; and even in free America, rulers and legislators, in order to secure public favor, will yield to the popular demand for a law enforcing Sunday observance.

– The Great Controversy, chapter 36.

But when Sunday observance shall be enforced by law, and the world shall be enlightened concerning the obligation of the true Sabbath, then whoever shall transgress the command of God, to obey a precept which has no higher authority than that of Rome, will thereby honor popery above God. He is paying homage to Rome and to the power which enforces the institution ordained by Rome. He is worshipping the beast and his image. As men then reject the institution which God has declared to be the sign of His authority, and honor in its stead that which Rome has chosen as the token of her supremacy, they will thereby accept the sign of allegiance to Rome--"the mark of the beast."

– The Great Controversy, chapter 25.

The church appeals to the strong arm of civil power, and, in this work, papists and Protestants unite. As the movement for Sunday enforcement becomes more bold and decided, the law will be invoked against commandment keepers. They will be threatened with fines and imprisonment, and some will be offered positions of influence, and other rewards and advantages, as inducements to renounce their faith.

– The Great Controversy, chapter 38.

The Protestants of the United States will be foremost in stretching their hands across the gulf to grasp the hand of spiritualism; they will reach over the abyss to clasp hands with the Roman power; and under the influence of this threefold union, this country will follow in the steps of Rome in trampling on the rights of conscience.

– The Great Controversy, chapter 36.

Fearful is the issue to which the world is to be brought. The powers of earth, uniting to war against the commandments of God, will decree that "all, both small and great, rich and poor, free and bond" (Revelation 13:16), shall conform to the customs of the church by the observance of the false sabbath. All who refuse compliance will be visited with civil penalties, and it will finally be declared that they are deserving of death.

– The Great Controversy, chapter 38.