Seventh-day Adventist eschatology 1

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
Seventh-day Adventist eschatology 2

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.
The foremost sources are the biblical books of Daniel and Revelation. Jesus' statements in Matthew 24 for instance,
as well as many other Bible verses are also used. The classic Adventist commentary on the end-times was Uriah
Smith's Daniel and the Revelation [1]. The writings of Ellen G. White have also been highly influential, particularly
the last part of her book The Great Controversy. "Prophecy seminar"s, developed since the mid-20th century, have
been a key popular source.

Basis

Fundamental Beliefs
The eschatological teachings of the Seventh-day Adventist Church are summarised in the final 5 of the
denomination's 28 fundamental beliefs:[2]
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
According to a 1985 survey, 29% of North American Adventist lecturers nominated eschatology as the area of
greatest contribution by Adventists to then-current theology. This ranked second only to wholism.[3]

Biblical basis and perspectives

Seventh-day Adventism derives its eschatological teachings in large part from its interpretation of the apocalyptic
Bible books of Daniel and Revelation, as well as Jesus' end-times sermon found in Matthew 24, Mark 13, and Luke
21. Mainstream Adventism interprets biblical prophecies using the historicist method,[4] which utilises the day-year
principle; although some of the prophecies of Revelation are yet to be fulfilled.
A 2004 official statement remarks: Adventists' "sense of identity and calling grows from an understanding of Bible
prophecies, especially those concerning the time immediately preceding the return of Jesus."[5]

Hermeneutics
Adventists believe the church has replaced Israel as God's people, and that Old Testament end-time prophecies about
Israel will be fulfilled more broadly.[6] (This stands in contrast to dispensationalism, a popular conservative Christian
view, which sees a prominent place for the nation of Israel in the end-times).

Ellen White and pioneers

The writings of Ellen G. White have been highly influential in the formation of Seventh-day Adventist eschatology,
particularly the final chapters of her book The Great Controversy.
The classic interpretation was Uriah Smith's book, known by its abbreviated title as Daniel and the Revelation. It
was affirmed by Ellen White,[7] "and had an unrivaled influence on [Adventist] prophetic teaching."[8] It was based
on his earlier works Thoughts, Critical and Practical, on the Book of Revelation (1867), and Thoughts, Critical and
Practical, on the Book of Daniel (1873).[9] The book was revised several times during Smith's life and afterwards.[8]
The Seventh-day Adventist Encyclopedia states, "Although a creative writer, he also borrowed from contemporary
and early expositors for his materials, especially in his interpretations of prophecy."[8]
Seventh-day Adventist eschatology 3

Outline of Adventist eschatology

The material here is presented chronologically by fulfillment.
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

Timeline of eschatological events in traditional

Seventh-day Adventist teaching.

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 (pagan Rome and later papal Rome).[10] 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.[11] This interpretation is not unique to
Adventists and was held by many expositors in the 18th and 19th centuries.[12]

Events prior to 1844

The Roman empire was a "world" power active during the ministry of Jesus. Adventists believe the destruction of
Jerusalem in AD70 was a partial fulfillment of Jesus' end-times discourse in Matthew 24.
The empire 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.[13] 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 “1260 days”, “42 months” or “time, times and dividing of time” of apocalyptic prophecy are equated, and are
interpreted as 1260 years, based on the day-year principle. This has traditionally been held to be the period AD 538
to 1798, as the era of papal supremacy and oppression as prophesied in Revelation 12:6, 14-16.[14] [15] This period
began with the defeat of the Ostrogoths by the Roman General Belisarius. In Adventist belief, this was the last of
three Germanic tribes (including also the Heruli and the Vandals) to be defeated by Rome (see Daniel  7:20,
Daniel  7:24 and other passages). The period ended with the successes of Napoleon of France; specifically, the
capture of Pope Pius VI by General Louis Alexandre Berthier in 1798, which was a blow to the papacy. This capture
of the pope by the French army was understood as the "deadly wound" of Revelation  13:3.[16] [17] Today many
Adventist scholars believe the end-points cannot be given precisely, because the history was more of a gradual rise
and fall; however the mainstream view does support a period of 1260 years.[18] A minority view by Samuele
Bacchiocchi is that the rise to "supremacy" and the "downfall" of the papacy are events spanning a larger time, and
Seventh-day Adventist eschatology 4

cannot be pinned to such points in time.[19]

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 fulfillment of Revelation  6:12, paving the way for the final events of history.[20]

Three angels' messages

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.

The Investigative Judgment

The investigative judgment commenced in 1844 "at the end of the prophetic period of 2300 days".[2] 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."[2]
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[21]
Seventh-day Adventist eschatology 5

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 believe 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.[22] [23] 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).[24] Some of the more liberal
Adventists do not share these convictions about the Roman Catholic
Church, or are more cautious.[25] (J. N. Andrews was the first
Adventist to identify America in prophecy, in 1851).

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 1863 prophetic chart including the beasts of
Revelation interpreted as paganism, the papacy
"involve the whole world," and in which "the central issue will be
and Protestantism
obedience to God's law and the observance of the Sabbath."[26]
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.[27] [28]

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.).[29] Sabbath
keepers will experience fierce persecution from world governments, which will include economic coercion and
ultimately the death penalty.[30]
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[21]
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.
The "time of trouble" has also been known as the "Time of Jacob's Trouble," described as "a brief period of extreme
tribulation" just before the Second Coming, and after the close of probation. It is contemporaneous with the seven
last plagues. The term comes from Jeremiah  30:7, and is based on the narrative of Jacob's wrestling with God in
Genesis  32:22-30, and Jeremiah's description of Israel's captivity in Babylonia prior to the predicted liberation in
Jeremiah  30 verses 3, 7–9, 11.[31]
Recent arguments claim an allusion from Revelation 14:7 in the three angels' messages to Exodus 20:11 in the fourth
Ten Commandments. Thus in the end time, the battle over worship will include the Sabbath.[32]
Seventh-day Adventist eschatology 6

The Second Coming

Seventh-day Adventists believe the second coming of Jesus will be literal, personal, sudden and universally visible.
The second coming coincides with the resurrection and translation of the righteous, as described in 1 Thessalonians
4:16.[33] See fundamental belief number 25.
Adventists reject an intermediate state between death and resurrection, and hold that the soul sleeps until the
resurrection of the body at Christ's coming. The also reject the doctrine of the pretribulational rapture.

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. Satan and his angels will be loosed at the end of the millennium when the wicked, or
unrighteous are brought back to life to face judgement.

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 suffer annihilation in the lake of fire ("the second death", Revelation 20:8). 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.

Additional interpretations
Ellen White's book (The Great Controversy) has been a frequent evangelistic handout. While much of it presents
Christian and Adventist church history, the later chapters describe end-time events. Her views expressed in the book
represent the mainstream opinion in Adventism. Some alternative views about eschatology have been proposed by
individuals and groups in the Adventist church.[34]
Critics[35] [36] have written on issues regarding the book The Great Controversy.[37] One critic has stated "There can
be little doubt that the Roman church courted much of the antagonism it received." "incredibly arrogant and
contemptuous of democratic principles." in U.S. "The Roman Catholic Church of those days was a contemptuous
and contemptible organization, rightly perceived as a threat to the nation and the world." "But those days are over.
The world has changed. The United States has changed. And even the Roman Catholic church has changed, in the
second half of our century, having reconciled itself with progress, liberalism and modern civilization. It is no longer
the Bible-suppressing, science-resisting, liberty-opposing, Protestant-hating, culture-ignoring, Latinmumbling,
obscurantism-loving ecclesiastical organization of former years, intent on ruling the world from Rome. Vatican
Council II transformed all that." build bridges to share the gospel together. [38]
However Ellen White stated...
The Roman Church now presents a fair front to the world, covering with apologies her record of horrible
cruelties. She has clothed herself in Christlike garments; but she is unchanged. Every principle of the papacy
that existed in past ages exists today. The doctrines devised in the darkest ages are still held. Let none deceive
themselves. The papacy that Protestants are now so ready to honor is the same that ruled the world in the days
of the Reformation, when men of God stood up, at the peril of their lives, to expose her iniquity. She possesses
Seventh-day Adventist eschatology 7

the same pride and arrogant assumption that lorded it over kings and princes, and claimed the prerogatives of
God. Her spirit is no less cruel and despotic now than when she crushed out human liberty and slew the saints
of the Most High.
– The Great Controversy, Ellen White , p. 571
[39] [40]
Opinions vary in regards to this topic.

Prophetic interpretation
Adventist teach that Historicism (including the day-year principle) is the correct viewpoint in interpretation, as well
as the traditional belief of the almost all Protestant Reformers.[41] Historicism as a method of interpreting prophecy
has been challenged by some interpreters.[4] [42]
Traditionally, Adventists interpret the letters to the seven churches of Asia in Revelation 2 and 3 as fulfilled in
consecutive periods of church history.
According to mainstream Adventist thought, prophecies usually have only a single fulfillment. For instance Gerhard
Hasel argued apocalyptic prophecy has only "one fulfillment for each symbol." "General" or "classical" prophecy
may have dual or multiple fulfillments only if Scripture itself points to this, for instance with the virgin birth (Isaiah
7:14 / Matthew 1:22–23), and the latter rain (Joel 2 / Acts 2).[43] In contrast, a minority have argued for multiple
fulfillments of other prophecies.[44] Some Progressive Adventists advocate possible multiple fulfillments of
prophecy, and here include Antiochus IV Epiphanes, the Seleucid king who conquered Israel, as a preliminary
fulfillment. Many Adventists disagree with this.[19] [45]
The themes of Revelation are heavily grounded in the Old Testament, so Adventist scholarship first looks to this
background before attempting interpretation. The context and overall literary structure are important for
interpretation. For instance Revelation is not always chronological (e.g. Jesus' death in Revelation 12:10,11 cannot
follow 11:15 where He reigns; and Babylon's activities in chapter 17 cannot follow its destruction in chapter 16), but
many visions are parallel, and progressively illuminate themes. In addition to parallels, there are contrasts such as the
Lamb and the beast; and the seal of God and the mark of the beast. Revelation shows a typological connection
between ancient Israel's history, and church history.[46]
Seventh-day Adventist eschatology 8

Cosmic signs
Great cosmic signs have traditionally been interpreted as the
fulfillment of Bible prophecy and signs of the nearing
Second Coming, such as the 1755 Lisbon earthquake in
Portugal,[47] New England's Dark Day of 1780,[48] and a
spectacular meteor shower in 1833.[49] This is based on the
sixth seal (Revelation 6:12–17) of the "seven seals", and
Jesus' end-times sermon in Matthew 24:29 and Mark
13:24–25 (see also Luke 21). Adventists had argued the
Dark Day was a supernatural sign. Critics claim that it
occurred from natural causes due to forest fires.[50] The
interpretations are still commonly held by Adventist,
although some have challenged the interpretations.[51] [52]

Some state there were bigger earthquakes before Lisbon.

Still, they remain highly significant events in history. They
believe people were led to God, and these are preliminary
signs, but not the ultimate cosmic signs bring in the Second
Coming.[53] [54]
Many believe their occurrence towards the end of papal
supremacy (1798) is significant, and that the order of events
matches the biblical prediction.[55] Some believe the context
of Jesus' end-times sermon indicates the period stretches
A famous depiction of the 1833 meteor storm, produced in
from the destruction of Jerusalem (70AD) to the seven last
1889 for the Seventh-day Adventist book Bible Readings for
plagues prior to the Second Coming.[53] Jon Paulien claims the Home Circle
they are signs of the age, not signs of the end; they do
instruct us to keep watch.[56] The events are the "day of the
Lord" foretold in Old Testament prophecy.

Spiritualism
Ellen White predicted the rise of spiritualism (allegedly contacting spirits of the dead) but which she understood as
communication with evil spirits. Many Adventist see the spreading social acceptance of the belief in evil spirits and
their powers such as in witchcraft, the occult, as evidenced in the prominent films, books, and society along with the
acceptance of communicating with spirits in modern day churches in Montanism style movements which have
emerged from late 19th century as a indication of the fulfilment of the prediction.
Authors on the supernatural include Roger Morneau, George Vandeman,[57] and others.

World empires
The traditional teaching is that Rome was the last world empire prophesied in Daniel 2 and 7, which divides up into
the nations of Europe.[11] The fourth kingdom as mentioned in Daniel 2:40 is stated as "The iron monarchy of Rome
conquered the Greeks in 168 B.C. and enjoyed world supremacy until Rome was captured by the Ostrogoths in A.D.
476. Rome is the kingdom that dominated the world when Jesus Christ was born. Notice how Daniel foretold a
thousand years of world history with unerring accuracy. The rise and fall of these four world empires--Babylon,
Medo-Persia, Greece, and Rome-are clearly foretold in the Bible and proved by the history books."[58] "When the
Roman Empire began to crumble in A.D. 476, it was not overtaken by another world power. Instead, barbarian tribes
conquered the Roman Empire and divided it—just as Daniel prophesied. Ten of these tribes evolved into modern
Seventh-day Adventist eschatology 9

Europe. They were the Ostrogoths, Visigoths, Franks, Vandals, Alemannians, Sueves, Anglo-Saxons, Heruls,
Lombards, and Burgundians. Seven of them still exist today in Europe. For example, the Anglo-Saxons became the
English, the Franks became the French, the Alemannians became the Germans, and the Lombards became the
Italians."[58]
(Adventists predicted that in WWII, Hitler's forces would not conquer Europe, based on Daniel 2:43 which states the
toes of the statue [interpreted as the nations of Europe] would not remain united.)[58]

Ottoman Empire
(In 1838, Millerite preacher Josiah Litch had predicted the fall of the Ottoman Empire in August 1840, based on
Revelation 9.[59] This was regarded as being fulfilled on August 11, 1840, when Turkey responded to an ultimatum
by European powers, which affirmed the Millerites' beliefs. [Note this during the Millerite movement before the start
of the Seventh-day Adventist Church, which Litch did not become a member of].[60] )

"New World Order"

Many see the Bible referring to a last-day one
worldwide government as mentioned in Revelation 13..
He was granted power to give breath to the
image of the beast, that the image of the beast
should both speak and cause as many as would
not worship the image of the beast to be killed.
He causes all, both small and great, rich and
poor, free and slave, to receive a mark on their
right hand or on their foreheads, and that no one
may buy or sell except one who has the mark or
the name of the beast, or the number of his name.
– Revelation 13:15-17 NKJV
"The prophecy of Revelation 13 declares that the power
represented by the beast with lamblike horns shall
cause "the earth and them which dwell therein" to worship the papacy—there symbolised by the beast "like unto a
leopard."[61] The beast with two horns is also to say "to them that dwell on the earth, that they should make an image
to the beast;" and, furthermore, it is to command all, "both small and great, rich and poor, free and bond," to receive
the mark of the beast. Revelation 13:11-16. It has been shown that the United States is the power represented by the
beast with lamblike horns,[62] and that this prophecy will be fulfilled when the United States shall enforce Sunday
observance,[63] which Rome claims as the special acknowledgement of her supremacy. But in this homage to the
papacy the United States will not be alone. The influence of Rome in the countries that once acknowledged her
dominion is still far from being destroyed. And prophecy foretells a restoration of her power. "I saw one of his heads
as it were wounded to death; and his deadly wound was healed: and all the world wondered after the beast." Verse 3.
The infliction of the deadly wound points to the downfall of the papacy in 1798. After this, says the prophet, "his
deadly wound was healed: and all the world wondered after the beast." Paul states plainly that the "man of sin" will
continue until the second advent. 2 Thessalonians 2:3-8. To the very close of time he will carry forward the work of
deception. And the revelator declares, also referring to the papacy: "All that dwell upon the earth shall worship him,
whose names are not written in the book of life." Revelation 13:8. In both the Old and the New World, the papacy
will receive homage in the honour paid to the Sunday institution, that rests solely upon the authority of the Roman
Church."[64]
Seventh-day Adventist eschatology 10

Eschatological expectations have prompted some Adventists to closely observe current geopolitical events, in a
manner similar to many Christian futurists. Illinois Adventist 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 precipitate the
final events of history: the “sealing” of Sabbath-keepers, a universal Sunday-law, the seven last plagues and
Armageddon.[65]

Antichrist
For a popular view, see Day of the Dragon [66] by Clifford Goldstein.
Seventh-day Adventists teach that the anti-Christ is the office of the Papacy, which was so widely held by
Protestants that they became known as the "Protestant view" of prophetic interpretation.[67] [68] [69] In 1798, the
French General Berthier exiled the Pope and took away all his authority, which was later restored in 1929. This is
taken as a fulfillment of the prophecy that the Beast of Revelation would receive a deadly wound but that the wound
would be healed. Adventists have attributed the wounding and resurgence in Revelation  13:3 to the papacy,
referring to General Louis Berthier's capture of Pope Pius VI in 1798 and the pope's subsequent death in 1799.
A minority view by Samuele Bacchiocchi has suggested expanding the antichrist concept to include also Islam.
However the majority Adventist view today disagrees and holds to the traditional Adventist view of the Papacy as
the Antichrist.[70]

Roman Catholicism
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.
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 [71] (official statement)

666: Vicarius Filii Dei

Some Adventists have interpreted the number of the beast, 666, as corresponding to the title Vicarius Filii Dei of the
Pope. In 1866, Uriah Smith was the first to propose the interpretation to the Seventh-day Adventist Church.[72] See
Review and Herald 28:196, November 20, 1866 [73]. In The United States in the Light of Prophecy he wrote
The pope wears upon his pontifical crown in jeweled letters, this title: "Vicarius Filii Dei," "Viceregent of the
Son of God;" the numerical value of which title is just six hundred and sixty-six The most plausible supposition
we have ever seen on this point is that here we find the number in question. It is the number of the beast, the
papacy; it is the number of his name, for he adopts it as his distinctive title; it is the number of a man, for he
who bears it is the "man of sin."[74]
Prominent Adventist scholar J. N. Andrews also adopted this view.[75] Uriah Smith maintained his interpretation in
the various editions of Thoughts on Daniel and the Revelation, which was influential in the church.[72] The
Seventh-day Adventist Bible Commentary states, "Whether the inscription Vicarius Filii Dei appears on the tiara or
the mitre is really beside the point. The title is admittedly applied to the pope, and that is sufficient for the purposes
of prophecy.[76] Various documents from the Vatican contain wording such as "Adorandi Dei Filii Vicarius, et
Procurator quibus numen aeternum summam Ecclesiae sanctae dedit" [77] Which as translated is "As the worshipful
Seventh-day Adventist eschatology 11

Son of God's Vicar and Caretaker, to whom the eternal divine will has given the highest rank of the holy Church".
Samuele Bacchiocchi an Adventist scholar, and only Adventist to be awarded a gold medal by Pope Paul VI for the
distinction of summa cum laude (Latin for "with highest praise").[78] has documented the pope using such a title.[79]
[80]

We noted that contrary to some Catholic sources who deny the use of Vicarius Filii Dei as a papal title, we
have found this title to have been used in official Catholic documents to support the ecclesiastical authority
and temporal sovereignty of the pope. Thus the charge that Adventists fabricated the title to support their
prophetic interpretation of 666, is unfair and untrue.
– ' Samuele Bacchiocchi, http://www.biblicalperspectives.com/endtimeissues/et_196.htm slide 116
Beliefs regarding this topic vary by individual.[81]

Sunday law
Traditionally, Adventists teach that right at the end times the message of the Ten Commandments and in particular
the keeping of the seventh day of the week, Saturday, as Sabbath will be conveyed to the whole world and there will
be a reaction from those who hold to Sunday as the day of worship. Adventists have taught that a persecuting
"Sunday law" will be enacted at some stage in the future, as part of the final events of earth's history before Jesus
returns. Stated in significant publications such as Questions on Doctrine (1957),[82] Seventh-day Adventists
Believe… (1988),[83] and Ellen White's classic The Great Controversy.[84] Jon Paulien has argued for a parallel
between Revelation 14 and the fourth of the Ten Commandments (the Sabbath), in Exodus 20. He hence argues the
Bible features Sabbath in the end-times.
Some progressive Adventists,[85] including a few scholars,[86] disagree with specific traditional views about the
"time of trouble." and the coming Sunday Law[87]

Final battle
Adventists believe in a future final battle prior to Jesus' return.
This battle is termed "Armageddon" in Revelation 16:16, a term which occurs only once in the Bible. It derives from
the Hebrew for "Mountain of Megiddo", and occurs only in Revelation 16:16 in the Bible. Modern Adventist
scholarship believes it refers not to a physical battle in the Middle East, but is a metaphor for a spiritual battle. There
is no mountain called "Megiddo", but the city Megiddo, now ruined, lies in the Jezreel Valley, at the foot of Mount
Carmel which was the site of Elijah's conflict with the prophets of Baal (1 Kings 18). Based in this imagery,
Armageddon is understood as a worldwide 'spiritual' battle – a battle for the mind. Paulien believes it is not literal
fire, and not literally on Carmel, but likely false prophets and false Christs performing miracles in the world
(Matthew 24:24). The Euphrates river is equated with the "many waters" the prostitutes sits on, which the Bible
identifies as peoples, multitudes, nations, and languages. Thus the drying of the river is the removal of the political
powers supporting Babylon.[88] (Earlier, Uriah Smith viewed the drying of the Euphrates river (Revelation 16:12) as
the shrinking of Turkey, the nation occupying most of the river; however today this is Iraq. He saw Armageddon as a
literal battle at Megiddo in Israel due to its strategic military location, and the three unclean spirits as spiritism.[89] )
Seventh-day Adventist eschatology 12

Other
One theme in Revelation is the seven trumpets.[90]

Sources

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.[91]
Some currently used seminars are:
• Prophecy Seminar. USA: Seminars Unlimited, 1989. 32 studies
• Revelation Seminar. Review and Herald / Revelation Seminars (by Seminars Unlimited of 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
The seminar Revelation: Hope, Meaning, Purpose was written primarily by Jon Paulien and Graeme Bradford, and
"published under the guidance of the Biblical Research Committee of the South Pacific Division [...]" in 2010. It
consists of 24 sessions, available as printed booklets and also on 12 DVDs.[92]

Daniel and Revelation Committee Series

The Daniel and Revelation Committee Series (DARCOM) is one of the foremost Adventist sources, and consists of
the following volumes:[93]
• Vol. 1 Selected Studies on Prophetic Interpretation by William H. Shea (publisher's page [94])
• Vol. 2 Symposium on Daniel, edited by Frank B. Holbrook (publisher's page [95])
• 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
Seventh-day Adventist eschatology 13

Evangelists
Adventist evangelists such as Mark Finley,[96] Doug Batchelor, Dwight Nelson and John Carter form a major
popular face of the church, through their appearances in public and on Adventist television networks such as 3ABN
and the Hope Channel.[97] 3ABN founder Danny Shelton is comparable.[98]

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 rapture of
Christians will occur prior to a Great
Comparison of Christian millennial interpretations
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.

References
[1] http:/ / www. champs-of-truth. com/ books/ dr/
[2] Fundamental Beliefs (http:/ / www. adventist. org/ beliefs/ fundamental/ index. html) of Seventh-day Adventists
[3] Malcolm Bull and Keith Lockhart (October 1987). "The Intellectual World of Adventist Theologians" (http:/ / spectrummagazine. org/ files/
archive/ archive16-20/ 18-1bull. pdf) (PDF). Spectrum (Roseville, California: Adventist Forums) 18 (1): 32–37. ISSN 0890-0264. . Retrieved
2008-05-29.
[4] Frank B. Holbrook (1983). "What Prophecy Means to This Church" (http:/ / www. adventistbiblicalresearch. org/ documents/ What Prophecy
Means to Church. htm). Biblical Research Institute (originally published in Ministry). . Retrieved 2008-01-13.
[5] http:/ / www. adventist. org/ beliefs/ statements/ main_stat56. html
[6] Raymond Cottrell, "The Role of Israel in Old Testament Prophecy". Seventh-day Adventist Bible Commentary vol. 4, 1955. Hans LaRondelle,
" Understanding Israel in Prophecy (http:/ / ministrymagazine. org/ archive/ 1997/ June/ understanding-israel-in-prophecy)". Ministry 70:6
(June 1997), p5–8. Hans LaRondelle, " Israel in Biblical Prophecy (http:/ / ministrymagazine. org/ archive/ 2007/ january/
israel-in-biblical-prophecy. html)". Ministry 79:1 (January 2007), p17–21
[7] White, statements compiled in Colporteur Ministry, chapter " Chap. 20 – Our Large Message Books (http:/ / egwdatabase. whiteestate. org/
nxt/ gateway. dll/ egw-comp/ section00000. htm/ book00541. htm/ chapter00563. htm)", p123. An early minister A. C. Bordeau claimed
White had a vision that God is "leading his mind by His Spirit, and an angel is guiding his hand in writing" the book (quoted in a letter from J.
Seventh-day Adventist eschatology 14

S. Washburn to Meade MacGuire on February 18, 1923; as quoted on a website). The White Estate states this is "seriously undercut by the
historical facts." " Statements Mistakenly Attributed to Ellen G. White (http:/ / www. whiteestate. org/ issues/ faq-mist. html)", accessed April
2010
[8] "Uriah Smith". Seventh-day Adventist Encyclopedia, p1355–1356. Hagerstown, Maryland: Review and Herald, rev edn, 1976. As reproduced
on a website
[9] Thoughts on Daniel (http:/ / www. adventistarchives. org/ documents. asp?CatID=88 & SortBy=0& ShowDateOrder=True) [...] 2nd edn
(1883) online
[10] Seventh-day Adventists believe. Ministerial Association, General Conference of Seventh-day Adventists. 2005. pp. 357, 370.
[11] Seventh-day Adventists believe. Ministerial Association, General Conference of Seventh-day Adventists. 2005. p. 376.
[12] For example, see Isaac Newton's expositions of Daniel; or Canon Edward Hoare of Canterbury Cathedral, Rome, Turkey and Jerusalem.
Hatchards, 1876
[13] Seventh-day Adventists Believe (2nd ed). Ministerial Association, General Conference of Seventh-day Adventists. 2005. pp. 182–184,
356–357. ISBN 1-57847-041-2.
[14] The Great Controversy by Ellen White, p266. " Chap. 15 - The Bible and the French Revolution (http:/ / egwdatabase. whiteestate. org/ nxt/
gateway. dll/ egw-comp/ section00000. htm/ book01953. htm/ chapter01971. htm)"
[15] Seventh-day Adventists Believe (2nd ed). Ministerial Association, General Conference of Seventh-day Adventists. 2005. pp. 184–185.
ISBN 1-57847-041-2.
[16] The Great Controversy by Ellen White, p439. " Chap. 25 - God's Law Immutable (http:/ / egwdatabase. whiteestate. org/ nxt/ gateway. dll/
egw-comp/ section00000. htm/ book01953. htm/ chapter01981. htm)"
[17] Samuele Bacchiocchi believes a more significant humiliation was in 1870 when king Victor Emmanuel II of Italy captured Rome; "But there
is no reason to debate over which of the two dates (1798 or 1870) have affected more adversely the papacy, because neither of the two events
have significantly weakened the worldwide influence of the papacy." He interprets the healing of the wound as the Lateran Treaty with Italian
Prime Minister Mussolini in 1929
[18] For instance the Adult Bible Study Guide, The Gospel, 1844, and Judgment, 3rd quarter 2006, lesson 4 " Daniel 7 (http:/ / www. absg.
adventist. org/ 2006/ 3Q/ SE/ EAQ306_04. pdf#page=5)", section "Time, Times, and Dividing of Time" for July 19, p34. Quote: "If we date
the beginning of papal Rome to the late fifth, early sixth century, 1,260 years later brings us to the late eighteenth, or early nineteenth,
century."
[19] For example, Samuele Bacchiocchi. http:/ / www. biblicalperspectives. com/ endtimeissues/ eti_87. html
[20] Seventh-day Adventists Believe (2nd ed). Ministerial Association, General Conference of Seventh-day Adventists. 2005. pp. 378–380.
ISBN 1-57847-041-2.
[21] The Great Controversy (http:/ / www. whiteestate. org/ books/ gc/ gc. asp), Ellen G. White, chapter 39
[22] Seventh-day Adventists believe (2nd ed). Ministerial Association, General Conference of Seventh-day Adventists. 2005. pp. 185, 382.
[23] Dwight Nelson (1998-31-10). "Beauty and the Beast (NeXt Millennium series, lecture 17)" (http:/ / www. tagnet. org/ net98/ lectures/
english17. html). . Retrieved 2007-04-05.
[24] Dwight Nelson (1998-01-11). "When the Clock Runs Out on America and the New World Order (NeXt Millennium series, lecture 18)"
(http:/ / www. tagnet. org/ net98/ lectures/ english18. html). . Retrieved 2007-04-05.
[25] For instance Loren Seibold, " Letting Roman Catholics Off the Hook: Seven Reasons for Rethinking Our Enemies List (http:/ / www.
atoday. com/ files/ Feature Article - Winter 2010. pdf)". Adventist Today (Winter 2010), p22–23. Preview (http:/ / www. atoday. com/
letting-roman-catholics-hook) posted online on 4 January 2010
[26] Seventh-day Adventists believe. Ministerial Association, General Conference of Seventh-day Adventists. 2005. p. 296.
[27] Seventh-day Adventists believe. Ministerial Association, General Conference of Seventh-day Adventists. 2005. pp. 194–197, 296.
[28] Seventh-day Adventists Answer Questions on Doctrine (http:/ / www. sdanet. org/ atissue/ books/ qod/ index. htm). Review and Herald
Publishing Association, Washington, D.C.. 1957. Chapter 18 "Historic Concept of the Mark of the Beast.". .
[29] Seventh-day Adventists believe (2nd ed). Ministerial Association, General Conference of Seventh-day Adventists. 2005. p. 284.
[30] Seventh-day Adventists believe (2nd ed). Ministerial Association, General Conference of Seventh-day Adventists. 2005. p. 382.
[31] "Time of Jacob's Trouble", p623–24 of Seventh-day Adventist Encyclopedia. Commentary Reference Series vol. 10 (Washington, D.C.:
Review and Herald, 1966), ed. Don Neufeld
[32] Jon Paulien, " Revisiting the Sabbath in the Book of Revelation (http:/ / www. atsjats. org/ publication_file. php?pub_id=174& journal=1&
type=pdf)PDF". Journal of the Adventist Theological Society 9:1–2 (1998), p179–186. Also Paulien and Bradford's Revelation seminar
[33] General Conference of Seventh-day Adventists, Seventh-day Adventists Believe (2nd ed, 2005), Pacific Press Publishing Association,
pp. 374–378
[34] Historian George Knight has outlined two approaches to Jesus' return: a sense of "immediacy" or expectation, and "occupying" or
establishment. The danger of taking the former to an extreme is date-setting, which has often occurred in the church; and the danger of the
latter is living in practice as if Jesus were not coming soon, as with the postmillennial belief (which is rejected by Adventists). The
sensationalism of some approaches has brought people attention or money. He advocates balance, arguing from Jesus' end-times message in
Matthew 24 and 25. 24:1-41 promotes the "expectancy" side of the picture, whereas the rest promotes the "waiting and occupying aspect of
the tension." Of the five parables in this section, the first three emphasize watching (24:42- 25:13), the fourth on the talents emphasizes
working while watching (25:14-30), and the final one on the sheep and the goats (25:31-46) emphasizes the social concern and nature of the
working. He concludes "The ideal, of course, is to live responsibly in the interim." See George R. Knight, " Adventist Approaches to the
Seventh-day Adventist eschatology 15

Second Coming (http:/ / www. ministrymagazine. org/ archive/ 2000/ JuneJuly/ adventist-approaches-to-the-second-coming)". Ministry 73:6/7
(June–July 2000), p28–32
[35] Adventist Today special issue (1:3) "Sacred Texts: Cast Iron or Free Form? How Should We use The Great Controversy?" rejects "literalistic
reading" which ignores context (Bible or EGW). Principles extracted and reaffirmed in the reader's context.See Fred Veltman, "Text and
Community in Dynamic Relationship". Adventist Today 1:3 (September 1993), p16, 19
[36] One lecturer claims "The symbolic, apocalyptic prophecies have always been a playground for egomaniacs, charlatans, and the sincerely
misguided who play upon human fascination for a knowledge of the future, for soothsaying and fortunetelling. Prophetic exploiters motivate
through fear and apprehension." He recommends instead: using sound judgment rather than being swayed by charisma, "safety in consensus",
and loyal opposition (possibly) but not fault-finding. The prophecies are given to show "God's hand in history", to be "mindful that time is
'short'", the great controversy, and to remind "that Christ will triumph over evil" – we should not fear but hope for his return. See Steven
Vitrano, "Prophecy: A Blessing and a Danger". Adventist Today 1:3 (September 1993), p17
[37] " The World of E. G. White and the End of the World (http:/ / spectrummagazine. org/ files/ archive/ archive06-10/ 10-2butler. pdf)" by
Jonathan Butler. Spectrum 10:2 (August 1979), p2–13. See responses (http:/ / spectrummagazine. org/ files/ archive/ archive11-15/ 11-1butler.
pdf) in Spectrum 11:1 (July 1980), p24–34 by Harold E. Fagal, Thomas A. Norris, W. Larry Richards, and a reply from Butler
[38] Paul J. Landa, "American Anti-Catholicism: History and Evaluation". Adventist Today 1:2 (July–August 1993), p12, 18
[39] Clifford Goldstein, "The Great Controversy Vindicated". Adventist Today 1:2 (July–August 1993), p10. An excerpt from Day of the Dragon
[40] Donald Casebolt, " Is Ellen White's Interpretation of Biblical Prophecy Final? (http:/ / spectrummagazine. org/ files/ archive/ archive11-15/
12-4casebolt. pdf)" Spectrum 12:4 (June 1982), p2–9
[41] http:/ / whitehorsemedia. com/ articles/ index. php?d=59. Jon Paulien, "The End of Historicism? Reflections on the Adventist Approach to
Biblical Apocalyptic" - part 1 (http:/ / www. atsjats. org/ publication_file. php?pub_id=25& journal=1& type=pdf)PDF Journal of the
Adventist Theological Society 14:2 (Fall 2003), p15–43; part 2 (http:/ / www. atsjats. org/ publication_file. php?pub_id=243& journal=1&
type=pdf)PDF JATS 17:1 (Spring 2006), p180–208. Hans LaRondelle, " The Heart of Historicism (http:/ / ministrymagazine. org/ archive/
2005/ September/ the-heart-of-historicism. html)". Ministry 77:9 (September 2005), p22–23,25–27. Kai Arasola, The End of Historicism:
Millerite Hermeneutic of Time Prophecies in the Old Testament. Uppsala: University of Uppsala, 1990
[42] The Sanctuary Doctrine – Asset or Liability? Part 6 (http:/ / www. atoday. com/ 6. 0. html?& tx_ttnews[backPid]=1&
tx_ttnews[tt_news]=198& cHash=d3c2cedbd5) by Raymond F. Cottrell
[43] Gerhard Hasel, "Fulfillments of Prophecy", p288–322 in 70 Weeks, Leviticus, Nature of Prophecy
[44] c. 1919. As cited in Hook, p34, 37 footnote 17
[45] Ford, Daniel, p172–174, 186–188. Ford has written an article on the "apotelesmatic principle" of multiple fulfillments, c. 2008, and see his
commentaries on Daniel and Revelation. See also Raymond Cottrell, Exegesis of Daniel, section " The Apotelesmatic Principle (http:/ / www.
goodnewsunlimited. org/ library/ exegesisofdaniel/ 22part6. cfm)". A critical perspective is Roberto Ouro, " The Apotelesmatic Principle:
Origin and Application (http:/ / www. atsjats. org/ publication_file. php?pub_id=183& journal=1& type=pdf)"PDF. Journal of the Adventist
Theological Society 9:1–2 (1998), p326–342
[46] Hans LaRondelle, " The End-Time Message in Historical Perspective (http:/ / ministrymagazine. org/ archive/ 1996/ December/
the-end-time-message-in-historical-perspective)". Ministry 69:12 (December 1996), p10–13. "An approach to Revelation 12–14"
[47] Second Coming Predictions Fulfilled - A Great Earthquake (http:/ / www. bibleuniverse. com/ articles/ second-coming-prophecies-fulfilled/
a-great-earthquake. aspx)
[48] Second Coming Predictions Fulfilled - The Sun Turned To Darkness (http:/ / www. bibleuniverse. com/ articles/
second-coming-prophecies-fulfilled/ sun-turned-into-darkness. aspx)
[49] Second Coming Predictions Fulfilled - Stars Falling From Heaven (http:/ / www. bibleuniverse. com/ articles/
second-coming-prophecies-fulfilled/ stars-fall-from-heaven. aspx)
[50] Merton E. Sprengel, "The Dark Day Plus 200 Years". Adventist Review 157:26 (May 22, 1980), p5–8; DjVu version (http:/ / www.
adventistarchives. org/ docs/ RH/ RH19800522-V157-26__B/ index. djvu?djvuopts& page=5), PDF version also. Series: May 29, and June 5.
Kenneth Wood, "The Dark Day" editorial, p13–14 in the former issue
[51] MORE THAN A PROPHET. by Dr. Graeme Bradford, page 138
[52] For instance Donald Casebolt, " Is Ellen White's Interpretation of of Biblical Prophecy Final? (http:/ / www. spectrummagazine. org/ files/
archive/ archive11-15/ 12-4casebolt. pdf)" Spectrum 12:4 (June 1982), p2–9
[53] Hans LaRondelle, " Viewpoint: The Application of Cosmic Signs in the Adventist Tradition (http:/ / ministrymagazine. org/ archive/ 1998/
September/ viewpoint)". Ministry 71:9 (September 1998), p25–27
[54] George R. Knight, Matthew. Nampa, Idaho: Pacific Press, 1994, p236–237; as cited by LaRondelle
[55] For instance C. Mervyn Maxwell, God Cares. Nampa, Idaho: Pacific Press, 1985, vol. 1, p214. As quoted by LaRondelle
[56] Jon Paulien, What the Bible Says about the End Time. Hagerstown, Md: Review and Herald, 1994), p157
[57] Psychic Roulette by George Vandeman (Pacific Press, 1973)
[58] The Millennial Man (study guide) (http:/ / www. amazingfacts. org/ FreeStuff/ BibleStudies/ StoracleLessons/ tabid/ 104/ ctl/ ViewMedia/
mid/ 452/ IID/ 1-1/ LNG/ en/ 7/ The-Millennial-Man/ SC/ R/ Default. aspx)
[59] Josiah Litch, The Probability of the Second Coming of Christ About A.D. 1843 (1838)
[60] "Litch, Josiah (1809–1886)" in Gary Land, Historical Dictionary of Seventh-day Adventists, p170–171. See Ellen White, The Great
Controversy, p334. Some scholars today such as Casebolt are critical of this history
Seventh-day Adventist eschatology 16

[61] The Other Woman (study guide) (http:/ / www. amazingfacts. org/ FreeStuff/ BibleStudies/ StudyGuides/ tabid/ 105/ ctl/ ViewMedia/ mid/
453/ IID/ 2-22/ LNG/ en/ 7/ The-Other-Woman/ SC/ R/ Default. aspx)
[62] The United States In Bible Prophecy (http:/ / www. amazingfacts. org/ FreeStuff/ BibleStudies/ StudyGuides/ tabid/ 105/ ctl/ ViewMedia/
mid/ 453/ IID/ 2-21/ LNG/ en/ SC/ R/ Default. aspx?7=The-USA-in-Bible-Prophecy. )
[63] The Mark Of The Beast (study guide) (http:/ / www. amazingfacts. org/ FreeStuff/ BibleStudies/ StudyGuides/ tabid/ 105/ ctl/ ViewMedia/
mid/ 453/ IID/ 2-20/ LNG/ en/ SC/ R/ Default. aspx?7=The-Mark-of-the-Beast)
[64] The Great Controversy (http:/ / www. crcbermuda. com/ reference/ ellen-white-books-g-m/ great-controversy/
1931-chap-35-liberty-of-conscience-threatened) Chapter entitled: Liberty of Conscience Threatened by Ellen G. White
[65] A. Jan Marcussen (1986). National Sunday Law (http:/ / www. sundaylaw. net/ books/ nsl/ en/ nsltoc. htm). Mountain Missionary Press. .
[66] http:/ / www. amazingfacts. org/ store/ product/ tabid/ 268/ productid/ 322/ sename/ the-day-of-the-dragon/ default. aspx?a=b
[67] 666 Truth (http:/ / www. 666truth. org/ )
[68] http:/ / www. mountainretreatorg. net/ eschatology/ reformedescha. html
[69] http:/ / www. presenttruthmag. com/ archive/ XVII/ 17-2. htm
[70] " Islam and The Papacy in Prophecy (http:/ / www. biblicalperspectives. com/ endtimeissues/ eti_86. html)", Endtime Issues no. 86, 6 July
2002. See responses from leading Adventist theologians: http:/ / www. biblicalperspectives. com/ endtimeissues/ eti_90. html
[71] http:/ / www. adventist. org/ beliefs/ statements/ main_stat42. html
[72] Seventh-day Adventist Bible Commentary, 223
[73] http:/ / www. adventistarchives. org/ doc_info. asp?DocID=11216
[74] Uriah Smith, The United States in the Light of Prophecy. Battle Creek, Michigan: Seventh-day Adventist Publishing Association (1884), 4th
edition, p.224.
[75] The Three Angels of Revelation XIV. 6-12, p.109. 1877 reprint. Cited from Adventist Bible Commentary
[76] Commentary on Daniel and Revelation (http:/ / books. google. com/ books?id=i18-QVydZp4C& pg=RA1-PA823& vq=vicarius+ filii+ dei&
dq=sda+ bible+ commentary& lr=& source=gbs_search_s& cad=0),The Seventh-day Adventist Bible Commentary, Nichol, Francis D.,
(Washington, D.C.: Review and Herald Publishing Association), 2008, ISBN 9780828011709, pgs. 823-824 (from Vol. 7, Philippians to
Revelation)
[77] Decree of Paul VI elevating the Prefecture Apostolic of Bafia, Cameroon, to a Diocese: Acta Apostolicae Sedis, Commentarium Officiale,
vol. LX (1968), n. 6, pp. 317-319. Libreria Editrice Vaticana. ISBN 8820960680, 9788820960681. (http:/ / www. vatican. va/ holy_father/
paul_vi/ apost_constitutions/ documents/ hf_p-vi_apc_19680111_bafianae_lt. html)
[78] http:/ / www. adventistarchives. org/ docs/ AAR/ AAR19751027-V80-43__C. pdf#view=fit
[79] http:/ / www. biblicalperspectives. com/ endtimeissues/ et_145. htm
[80] http:/ / www. biblicalperspectives. com/ endtimeissues/ et_146. htm
[81] The Adult Sabbath School Lesson for April–June 2002, principally authored by Ángel Rodríguez, cast doubt on the early interpretation,
instead advocating a symbolic interpretation of "intensified rebellion, six used three times, and total independence from God". see Adult
Sabbath School Lesson for April–June 2002. See lesson 10 (June 1–7), " The Dragon Versus the Remnant Part 2 (http:/ / ssnet. org/ qrtrly/
eng/ 02b/ less10. html#thur)"; particularly the studies for Thursday and Friday. The quarterly topic was "Great Apocalyptic Prophecies"
[82] Seventh-day Adventists Answer Questions on Doctrine (http:/ / www. sdanet. org/ atissue/ books/ qod/ index. htm), Review and Herald
Publishing Association, Washington, D.C., 1957. Chapter 18 "Historic Concept of the Mark of the Beast"
[83] Seventh-day Adventists Believe: A Biblical Exposition of 27 Fundamental Doctrines (http:/ / www. sdanet. org/ atissue/ books/ 27/ 27-12.
htm), Ministerial Association, General Conference of Seventh-day Adventists, 1st edition 1988, 2nd edition 2005; and chapter 24 http:/ /
www. sdanet. org/ atissue/ books/ 27/ 27-24. htm
[84] Ellen G. White, The Great Controversy (http:/ / www. whiteestate. org/ books/ gc/ gc. asp), chapter 38; chapter 36; chapter 25; chapter 38;
chapter 36; chapter 38
[85] One author states progressive Adventists generally believe "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." See Ron Corson, " (http:/ /
atoday. com/ magazine/ 2002/ 11/ progressive-and-traditional-adventists-examined)". Adventist Today, 2002
[86] ENDTIME ISSUES NEWSLETTER No 139 (http:/ / www. biblicalperspectives. com/ endtimeissues/ et_139. htm)
[87] The Adventist Sabbath School Quarterly one time had a different interpretation June 1-7, 2002 (http:/ / www. tagnet. org/ adventist. fm/
lesson/ 2002/ june1. htm)
[88] Jon Paulien, End Time, p116,139—. William H. Shea, " The Location and Significance of Armageddon in Rev 16:16 (http:/ / www. auss.
info/ auss_publication_file. php?pub_id=610& journal=1& type=pdf)"PDF. Andrews University Seminary Studies 18:2 (Autumn 1980),
p157–162
[89] Smith, Daniel and the Revelation, p691–701. See also LaRondelle, "Armageddon: History of Adventist Interpretations" in Symposium on
Revelation–Book 2, Daniel and Revelation Committee Series 7. Silver Spring, MD: Biblical Research Institute, 1992, p444–449
[90] Jon Paulien, Decoding Revelation’s Trumpets: Literary Allusions and Interpretation of Revelation  8:7-12. Andrews University PhD thesis,
1987
[91] "Revelation Seminar" in Historical Dictionary of Seventh-day Adventists by Gary Land, p246
[92] Quote from the printed sessions. Website is RevelationHope.com (http:/ / revelationhope. com/ )
[93] Biblical Research Institute - Biblical Research Institute (http:/ / www. adventistbiblicalresearch. org/ bookshop. htm) One review is
Desmond Ford, " Daniel Committee: A Response to the Daniel & Revelation Committee (http:/ / www. goodnewsforadventists. com/
Seventh-day Adventist eschatology 17

daniel-committee/ )"
[94] http:/ / www. reviewandherald. com/ newproducts/ product. pl?type=sku& sku=0925675008
[95] http:/ / www. reviewandherald. com/ newproducts/ product. pl?type=sku& sku=0925675016
[96] For instance Mark Finley, The Next Superpower. Review and Herald; ISBN 0-8280-1918-5. Revelation's Predictions for a New Millennium.
Hart, 2001 (distributed by Review and Herald); ISBN 1-878046-55-1
[97] Other evangelist sources include Kenneth Cox, Daniel. Review and Herald, 2005; ISBN 1-883012-37-6
[98] See Danny Shelton and Shelley J. Quinn, The Antichrist Agenda: Ten Commandments Twice Removed. Review and Herald, 2005; ISBN
0-9720888-3-0

Further reading
• Roy Allan Anderson, Unfolding Daniel and Unfolding Revelation; reprinted as the single volume Unveiling
Daniel and Revelation. Pacific Press, 2006; ISBN 0-8163-2151-5
• Reinder Bruinsma, Seventh-day Adventist Attitudes Toward Roman Catholicism 1844–1965, Berrien Springs,
Michigan, 1994; ISBN 1-883925-04-5
• Jacques B. Doukhan, Secrets of Daniel. Review and Herald, 2000; ISBN 0-8280-1424-8. Daniel: Vision of the
End. Andrews University Press ( publisher's page (http://www.andrews.edu/universitypress/catalog.
cgi?key=68)). Secrets of Revelation. Review and Herald, 2002; ISBN 0-8280-1645-3
• Desmond Ford, Crisis: A Commentary on the Book of Revelation Volumes 1–3, 1982. Daniel commentaries:
Daniel, 1978; Daniel and The Coming King (http://www.desford.org.au/home/skyview.php?keyid=8), 1996;
In the Heart of Daniel: An Exposition of Daniel 9:24–27, 2007; and others
• Le Roy Froom, The Prophetic Faith of Our Fathers (http://www.adventistarchives.org/documents.
asp?CatID=79&SortBy=0&ShowDateOrder=False)DjVu (4 volumes), the classic in-depth study
• Clifford Goldstein, Day of the Dragon. Pacific Press; ISBN 0-8163-1148-X
• Norman Gulley, Satan's Trojan Horse: God's End-Time Victory. Review and Herald, 2004; ISBN 0-8280-1746-8
• Hans LaRondelle. How to Understand the End-Time Prophecies of the Bible (Sarasota, Florida: First Impressions,
1997)
• Ministerial Association: " Christ's Ministry in the Heavenly Sanctuary (http://www.sdanet.org/atissue/books/
27/27-23.htm)" (chapter 23), " The Second Coming of Christ (http://www.sdanet.org/atissue/books/27/
27-24.htm)" (chapter 24), " Death and Resurrection (http://www.sdanet.org/atissue/books/27/27-25.htm)"
(chapter 25), " The Millenium and the End of Sin (http://www.sdanet.org/atissue/books/27/27-26.htm)"
(chapter 26) and " The New Earth (http://www.sdanet.org/atissue/books/27/27-27.htm)" (chapter 27) in
Ministerial Association, General Conference of Seventh-day Adventists (1988). Seventh-day Adventists Believe...
(http://www.sdanet.org/atissue/books/27/index.htm). Hagerstown, Maryland: Review and Herald. See the
"Prophecy" entry on p390 of the index (http://www.sdanet.org/atissue/books/27/subjectindex.htm)
• V. Norskov Olsen, ed., The Advent Hope in Scripture and History. Review and Herald, 1987
• 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 (http://www.reviewandherald.com/newproducts/product.pl?type=sku&sku=082801812X)). Seven Keys:
Unlocking the Secrets of Revelation. Pacific Press, 2009; ISBN 0-8163-2373-9
• Gerhard Pfandl, Daniel: The Seer of Babylon. Review and Herald
• Ron du Preez, ed., Prophetic Principles. Review and Herald, 2008; ISBN 0-9786054-3-8
• G. Edward Reid, Sunday's Coming. Fulton, MD: Omega (distributed by Review and Herald), 1994. Rev edn
Review and Herald, 2005; ISBN 0-9711134-3-2. A popular, and conservative perspective
• William H. Shea. Daniel ( publisher's page (http://www.pppa.com/index.php?pgName=prodBooks&
sku=0816320772))
• Uriah Smith, Daniel and the Revelation ( reprint (http://ourworld.compuserve.com/homepages/clt4/drtoc.
htm)), the classic work on eschatology amongst the Adventist pioneers
Seventh-day Adventist eschatology 18

• Ranko Stefanovic,Revelation of Jesus Christ ( publisher's page (http://www.andrews.edu/cas/religion/faculty/

stefanovic_ranko.html)). Andrews University Press
• Zdravko Stefanovic, Daniel: Wisdom to the Wise; publisher's page (http://www.pppa.com/index.
php?pgName=prodBooks&sku=0816322120)
• Ellen G. White, The Great Controversy. (See also the compilation: White, Last Day Events. Pacific Press, 2001;
ISBN 0-8163-1879-4)
See also " Prophecy (http:/ / www. adventistbookcenter. com/ Browse. tpl?category=PROP)" books from
AdventistBookCenter.com

External links
• "Prophecy" articles (http://www.adventistbiblicalresearch.org/documents.htm#prophecy) from the Biblical
Research Institute
• Ministry 73:6/7 (June–July 2000), special issue (http://www.ministrymagazine.org/archive/2000/JuneJuly)
• Current Issues in Eschatology (http://www.atsjats.org/article.php?id=37) – 2007 Adventist Theological
Society Symposium
• Traditional Interpretation on Daniel 2 (http://www.amazingfacts.org/FreeStuff/BibleStudies/StoracleLessons/
tabid/104/ctl/ViewMedia/mid/452/IID/1-1/LNG/en/7/The-Millennial-Man/SC/R/Default.aspx)
• Traditional Understanding Of The Mark Of The Beast for Adventists (http://www.amazingfacts.org/FreeStuff/
BibleStudies/StudyGuides/tabid/105/ctl/ViewMedia/mid/453/IID/2-20/LNG/en/SC/R/Default.
aspx?7=The-Mark-of-the-Beast)
• " Traditional Interpretation Of The United States In Bible Prophecy For Adventists (http://www.amazingfacts.
org/FreeStuff/BibleStudies/StudyGuides/tabid/105/ctl/ViewMedia/mid/453/IID/2-21/LNG/en/SC/R/
Default.aspx?7=The-USA-in-Bible-Prophecy)
• "Eschatology" (http://jewel.andrews.edu:82/search/dEschatology) and "End" (http://jewel.andrews.edu:82/
search/dEnd) articles as cataloged in the Seventh-day Adventist Periodical Index (SDAPI)
Article Sources and Contributors 19

Article Sources and Contributors

Seventh-day Adventist eschatology  Source: http://en.wikipedia.org/w/index.php?oldid=415661392  Contributors: 2Peter14, Amish 01, Andrereis, Biblelight, Clavecin, Colin MacLaurin,
Cromwellt, Discospinster, Editor2020, Educatetruth, EnochBethany, Esprit15d, Farsight001, Freegiftministries, GoingBatty, Hebrides, Iridescent, Jerrywlee, Joelster, John J. Bulten, John663,
KendallKDown, Lamorak, Magdala3, Matt122004, Meredyth, Pigman, Rjakew, Rjwilmsi, Scritti86, Sillyfolkboy, Simbagraphix, StAnselm, TheFarix, TimR, TomorrowsDream, Tonicthebrown,
Wikoliver, Willfults, Woohookitty, 48 anonymous edits

Image Sources, Licenses and Contributors

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