Eschatology (Adventist)
From Wikipedia, the free encyclopedia
 |
Please see the discussion on the talk page. |
The Seventh-day Adventist church holds a unique system of eschatological (or end-times) beliefs. Adventist eschatology is characterised principally by the premillennial second coming of Jesus Christ.
Contents |
[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 teachings of Jesus Christ found in Matthew chapter 24. Adventists have traditionally interpreted biblical prophecies using a combination of historicism and futurism. It is the futurist aspects of the church's interpretation of the book of Revelation that have 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. Most Adventist scholars today prefer to base their theology directly on the Bible.
[edit] Outline of Adventist eschatological beliefs
The end times in Adventist teaching 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] The 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’ message" 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[2]
[edit] The time of trouble
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 believe that the Roman Catholic Church will rise to prominence during the "time of trouble", fulfilling the prophecy of the beast of Revelation 13. Religious and civil authorities will then combine to enact a "sunday law" which requires all people to observe Sunday as a sacred day. The "sunday law" is interpreted by Adventists as the meaning of the "mark of the beast", described in Revelation 13:16, 17.
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[3]
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 (Saturday) as Sabbath will receive the "Seal of God" (mentioned in Revelation 7:2ff.).
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]
Remarkably, the time of trouble will see Roman Catholics and Protestants unite in an effort to enforce the "sunday law", and there will be fierce persecution directed against those who observe the seventh-day Sabbath.
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[2]
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)[5]
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.
Finally, God will create a new earth where the redeemed will enjoy eternal life.
[edit] Comparison to other Christian views
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] Progressive Adventists and eschatology
Some progressive Adventists disagree with mainstream church 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."[6]
[edit] References
- ^ a b c Fundamental Beliefs of Seventh-day Adventists
- ^ a b The Great Controversy, Ellen G. White, chapter 39
- ^ Seventh-day Adventists Answer Questions on Doctrine, Review and Herald Publishing Association, Washington, D.C., 1957. Chapter 18 "Historic Concept of the Mark of the Beast."
- ^ The Great Controversy, Ellen G. White, chapter 38
- ^ How Seventh-day Adventists View Roman Catholicism, statement recorded by the General Conference of Seventh-day Adventists Administrative Committee (April 15, 1997)
- ^ Ron Corson, Progressive and Traditional Adventists Examined, copyright 2006 Adventist Today
[edit] See also
- Seventh-day Adventist church
- Ellen White
- Prophetic gift of Ellen White
- Eschatology
- Second coming
- Investigative Judgment
- Premillennialism
- Summary of Christian eschatological differences
[edit] Appendix: Ellen G. White and the "Sunday law"
The following quotations are taken from The Great Controversy, by Ellen G. White, and further illustrate her teachings about the sunday law.
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.
