4th International

Bible Conference

Program Book

Rome
June 11–21, 2018
 Welcome

Dear Colleagues – Theologians and Administrators,

Welcome to the Fourth International Bible Conference! 

We have come to the so-called Eternal City, a place that in times past encapsulated the pow-
er and glory of the great Roman empire. But like its predecessors, the great power represent-
ed by the iron legs in the dream of Nebuchadnezzar eventually came to an end. So it is not
without significance that we gather precisely here to attend a conference on eschatology. 

Eschatology belongs to the very ethos of the Seventh-day Adventist Church inasmuch as our
church was conceived in the womb of an eschatological hope. Our unique understanding
of the cosmic conflict—which will culminate in the eradication of evil and the establishment
of a new heaven and a new earth—is a profound source of hope in an age of despair. And
to reaffirm this hope, which is based on the solid foundation of God’s Word, we have come
to this place. 

This is an opportunity to study together the Word of God as we attend and engage in the
lectures and presentations. And as we visit places connected to the ancient history of Rome
we shall further understand that “kings and kingdoms shall all pass away,” but the kingdom
of God will last forever. 

An International Bible Conference also provides the opportunity to get acquainted with
each other and learn from the different experiences of our brothers and sisters around the
world. But above all, this event brings us together so that we can encourage each other,
pray and study the Bible together, and grow in faith and knowledge.

The planning of this Bible Conference began several years ago. An organizing committee
was appointed to arrange the various features of the event. The BRI staff and the GC event
planner joined hands to handle the complex logistics of this conference.

But this conference would not have been possible without the generous financial support
from the administration of the General Conference and the North American Division. So we
thank these entities for their financial help without which the realization of this event would
not have been possible.

Last, but not least, our most profound gratitude must be given to God. To him who guided
the planning and realization of this event and brought us safely to this place must be given
all the honor and glory. 

May this conference draw us close to the Lord and to one another as we study and reflect on
the eschatological hope that brought us to this place and that will keep us united until the
day when this hope will usher in the glorious reality of God’s eternal kingdom.  

Your Co-laborer in the Lord’s Vineyard,

Elias Brasil de Souza

Director, Biblical Research Institute
 purpose | principles

PURPOSE

The Fourth International Bible Conference brings together Seventh-day Adventist theolo-
gians and administrators from around the world. The theme of this conference is biblical
eschatology. The purpose of this gathering is to explore biblical, theological, historical, mis-
siological, and scientific perspectives on eschatology, to foster fellowship and unity among
theologians and scholars, and to better equip them to serve the world church. Through
the study, discussion, and fellowship this conference provides, it is hoped that participants
will experience a renewed sense of belonging and be stimulated to make further valuable
contributions to the world church through their teaching and ministry.

PRINCIPLES

The following principles of the “Methods of Bible Study” statement, voted by the Seventh-
day Adventist Church in 1986, form the basis of this conference’s exploration of eschatology
and the task of every participant present:

1. Scripture is an indivisible union of human and divine elements, neither of which should
be emphasized to the neglect of the other.
2. The Bible is its own best interpreter and when studied as a whole it depicts a consistent,
harmonious truth.
3. The Bible transcends its cultural backgrounds to serve as God’s Word for all cultural,
racial, and situational contexts in all ages. Scripture is an authentic, reliable record of
history and provides the normative theological interpretation of God’s acts in history.
4. Human reason is subject to the Bible, not equal to or above it. Presuppositions regarding
Scripture must be in harmony with the claims of Scripture and subject to correction by
them.
5. Scripture cannot be correctly interpreted without the aid of the Holy Spirit, for it is the
Spirit who enables the believer to understand and apply Scripture. Therefore, any study
of the Word should commence with a request for the Spirit’s guidance and illumina-
tion.
6. Those who come to the study of the Word must do so with faith, in the humble spirit
of a learner who seeks to hear what the Bible says. They must be willing to submit
all presuppositions, opinions, and the conclusions of reason to the judgment and
correction of the Word itself.
7. The investigation of Scripture must be characterized by a sincere desire to discover and
obey God’s will and Word, rather than to seek support or evidence for preconceived
ideas.

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 PROGRAM SCHEDULE

3:00 p.m. Arrival, Registration, and Check-in at Ergife Hotel

MONDAY
JUNE 11

6:00–7:45 p.m. Dinner

8:00–9:30 p.m. Opening Session

6:00–7:45 a.m. Breakfast

TUESDAY
JUNE 12

8:00–8:35 a.m. Devotional: Blasious Ruguri, ECD (Orange 1 and 2)

8:40–9:40 a.m. Plenary Session: “What Is SDA Eschatology?”
Ángel M. Rodríguez (Orange 1 and 2)
9:50–11:20 a.m. Parallel Sessions
11:30 am–2:00 p.m. Free Time

2:00–3:00 p.m. Plenary Session: “Eschatology and Hermeneutics:

Reflections on Method and Trends,” Frank Hasel
(Orange 1 and 2)
3:10–5:30 p.m. Parallel Sessions
6:00–7:45 p.m. Dinner

8:00–9:00 p.m. Plenary Session: “Theistic Evolution and Its Implications

for Adventist Eschatology,” Kwabena Donkor (Orange 1
and 2)

6:00–7:45 a.m. Breakfast

WEDNESDAY
JUNE 13

GROUP A: ORANGE 1
8:00–8:30 a.m. Devotional: Kyoshin Ahn, NAD
8:30–9:00 a.m. Site Instructions: Friedbert Ninow, La Sierra University
9:00 a.m.–5:00 p.m. Study Tour: Colosseum, Roman Forum, Mamertine
Prison

GROUP B: ORANGE 2
8:00–8:30 a.m. Devotional: Adolfo Suarez, SAD
8:30–9:00 a.m. Site Instructions: Efraín Velázquez, IAD
9:00 a.m.–5:00 p.m. Study Tour: St. Peter’s Basilica, Vatican Museum,
Sistine Chapel

6:00–7:45 p.m. Dinner

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WEDNESDAY 8:00–9:30 p.m. Workshops
JUNE 13 “‘To Publish or to Perish’, Writing for Academia and the
Church” Gerald Klingbeil (Orange 1)
“Digital Technology for Research and Teaching,”
Eike Mueller (Orange 2)
“A Contemporary Approach to Teaching Biblical
Languages,” Oliver Glanz (Tarragona)
8:00–9:30 p.m. SDAIBC Executive Committee, members only (Efeso)

6:00–7:45 a.m. Breakfast

THURSDAY
JUNE 14

8:00–8:35 a.m. Devotional: Ed Zinke, Adventist Theological Society

(Orange 1 & 2)
8:40–9:40 a.m. Plenary Session: “Historicism and Eschatology,”
Ekkehardt Mueller (Orange 1 and 2)
9:50–11:20 a.m. Parallel Sessions
11:30 a.m.–2:00 p.m. Free Time

2:00–3:00 p.m. Plenary Session: “Israel in Prophecy from a New Testa-

ment Perspective,” Clinton Wahlen (Orange 1 and 2)
3:10–5:30 p.m. Parallel Sessions
6:00–7:45 p.m. Dinner

8:00–9:30 p.m. Panel: “Eschatology and the Mission of the Church:

Asset or Liability?” Graeme Humble (Moderator), Cheryl
Doss, Wagner Kuhn, Petras Bahadur, Gordon Christo,
Kwabena Donkor, Kim Sung-Ik (Orange 1 and 2)

6:00–7:45 a.m. Breakfast

FRIDAY
JUNE 15

8:00–8:30 a.m. Devotional: Kim Sung-Ik, Sahmyook University

(Orange 1 and 2)
8:30–9:00 a.m. Site Instructions: Michael Hasel, Southern Adventist
University (Orange 1 and 2)
9:00 a.m.–4:00 p.m. Study Tour: Catacombs, Via Appia, Ostia Antica
6:00–7:45 p.m. Dinner

8:00–9:30 p.m. Vespers (Orange 1 and 2)

Special Feature: “The Hope of the Adventist Pioneers,”
Jim Nix, Ellen G. White Estate
Vesper Sermon: “Heirs of Promise, Prisoners of Hope,”
Barna Magyarosi, EUD

7:00–8:30 a.m. Breakfast

SABBATH
JUNE 16

8:30–9:00 a.m. Season of Prayer, Song Service (Orange 1 and 2)

9:00–10:30 a.m. Sabbath School: Ramon Canals, GC Sabbath School
and Personal Ministries Department (Orange 1 and 2)
10:30 a.m.–12:00 p.m. Worship Service: “Welcome to the Days of Noah,”
Ted N. C. Wilson, General Conference of Seventh-day
Adventists, (Orange 1 and 2)
12:15–1:30 p.m. Lunch

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SABBATH 3:30–6:30 p.m. Special Program
JUNE 16 7:00–8:00 p.m. Dinner

7:00–9:00 p.m. SDAIBC Authors’ Meeting: by invitation only (Pola)

6:00–7:45 a.m. Breakfast

SUNDAY
JUNE 17

8:00–8:35 a.m. Devotional: Audrey Andersson, TED (Orange 1 and 2)

8:40–9:40 a.m. Plenary Session: “Theological Necessity of the Pre-Advent
Judgment,” Darius Jankewicz (Orange 1 and 2)
9:50–11:20 a.m. Parallel Sessions
11:30 a.m.–2:00 p.m. Free Time

2:00–3:00 p.m. Plenary Session: “The Footsteps of an Approaching

God: Reflections on Ellen G. White’s End-Time
Eschatology,” Alberto Timm (Orange 1 and 2)
3:10–5:30 p.m. Parallel Sessions
6:00–7:45 p.m. Dinner

8:00–9:30 p.m. Panel: “Contemporary Challenges in Adventist Escha-

tology,” Ángel M. Rodríguez (Moderator), Jacques
Doukhan, Ranko Stefanovic, Jon Paulien, Ekkehardt
Mueller, Jiří Moskala, Richard Davidson (Orange 1 and 2)

6:00–7:45 a.m. Breakfast

MONDAY
JUNE 18

GROUP A: ORANGE 1
8:00–8:30 a.m. Devotional: Glenn Townend, SPD
8:30–9:00 a.m. Site Instructions: Randall Younker, Seventh-day
Adventist Theological Seminary, Andrews University
9:00 a.m.–5:00 p.m. Study Tour: St. Peter’s Basilica, Vatican Museum, Sistine
Chapel

GROUP B: ORANGE 2
8:00–8:30 a.m. Devotional: Eduard Egizaryan, ESD
8:30–9:00 a.m. Site Instructions: Friedbert Ninow, La Sierra University
9:00 a.m.–5:00 p.m. Study Tour: Colosseum, Roman Forum, Mamertine
Prison

6:00– 7:45 p.m. Dinner

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TUESDAY 6:00–7:45 a.m. Breakfast
JUNE 19 8:00–8:30 a.m. Devotional: Leslie Pollard, Oakwood University (Orange
1 and 2)
8:30–9:00 a.m. Site Instructions: Gerard Damsteegt, Seventh-day
Adventist Theological Seminary, Andrews University
(Orange 1 and 2)
9:00–9:30 a.m. Group Picture

9:30 a.m.–1:30 p.m. Study Tour: Cathedral of St. John Lateran, St. John’s
Baptistery, Scala Sancta, St. Paul’s Basilica
1:30–7:00 p.m. Free Time

6:00–7:45 a.m. Breakfast

WEDNESDAY
JUNE 20

8:00–8:35 a.m. Devotional: Artur Stele (Orange 1 and 2)

8:40–9:40 a.m. Plenary Session: “Education and Eschatology: Why
Theological Education Is Necessary,” Jiří Moskala
(Orange 1 and 2)
9:50–11:20 a.m. Parallel Sessions
11:30 a.m.–2:00 p.m. Free Time

2:00–3:00 p.m. Plenary Session: “Unfulfilled Prophecies of the Bible,”

Elias Brasil de Souza (Orange 1 and 2)
3:10–4:40 p.m. Parallel Session

7:00–9:00 p.m. Banquet/Closing Session

6:00–8:00 a.m. Breakfast

THURSDAY
JUNE 21

Check-out/Departure

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PLENARY SPEAKERS

Alberto Timm
Associate Director, Ellen G. White Estate
“The Footsteps of an Approaching God: Reflections on Ellen G. White’s
End-Time Eschatology”

Ángel M. Rodríguez
Director (retired), Biblical Research Institute
“What Is SDA Eschatology?”

Clinton Wahlen
Associate Director, Biblical Research Institute
“Israel in Prophecy from a New Testament Perspective”

Darius Jankiewicz
Chair, Department of Theology and Christian Philosophy, Seventh-day
Adventist Theological Seminary, Andrews University
“Theological Necessity of the Pre-Advent Judgment”

Ekkehardt Mueller
Associate Director, Biblical Research Institute
“Historicism and Eschatology”

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 PLENARY SPEAKERS

Elias Brasil de Souza

Director, Biblical Research Institute
“Unfulfilled Prophecies of the Bible”

Frank Hasel
Associate Director, Biblical Research Institute
“Eschatology and Hermeneutics: Reflections on Method and Trends”

Jiří Moskala
Dean, Seventh-day Adventist Theological Seminary, Andrews University
“Education and Eschatology: Why Theological Education Is Necessary”

Kwabena Donkor
Associate Director, Biblical Research Institute
“Theistic Evolution and Its Implications for Adventist Eschatology”

Ted N. C. Wilson
President, General Conference of Seventh-day Adventists
Worship Service: “Welcome to the Days of Noah”

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 PA R A L L E L S E S S I O N S

TUESDAY, JUNE 12 // 9:50–11:20 A.M.

OLD TESTAMENT 9:50–10:30 a.m.

Location: Cesarea “Adventist Identity and Remnant Heritage,”
Moderator: Carlos Mora Richard Rice
9:50–10:30 a.m. 10:40–11:20 a.m.
“Eschatological Connections between the “The Priesthood of Christ from an Escha-
Day of Atonement and the ‘Day of the tological Perspective: A Theological Reflec-
Lord,’” Sergio Celis tion on Hebrews,” Adriani Milli Rodrigues
10:40–11:20 a.m.
CHURCH HISTORY
“Deuteronomy 27–28 and the Foundation
Location: Sabratha
of Biblical Prophecy,” Emmer Chacón Parra
Moderator: Denis Kaiser
NEW TESTAMENT I 9:50–10:30 a.m.
Location: Pola “A Brief Survey of the Roman Catholic
Moderator: Ruben Muñoz-Larrondo Church’s Involvement in the Ecumenical
Movement,” Denis Fortin
9:50–10:30 a.m.
“Shaking the Heavens and the Earth: 10:40–11:20 a.m.
Daniel and the Eschatology of Hebrews,” “The New Evangelical Protology and Its
Felix Cortez Impact on Eschatology,” Erick Mendieta
10:40–11:20 a.m.
ADVENTIST STUDIES I
“The Gospel in the Messages of the
Location: Hama
Three Angels in Revelation 14:6–11: An
Moderator: Ricardo Gonzalez
Eschatological Proclamation,” Hyunsok
John Doh 9:50–10:30 a.m.
“Eschatology and Last Day Leadership:
NEW TESTAMENT II Introducing the Strong Adventist Leader,”
Location: Treviri Delbert Baker
Moderator: Richard Choi
10:40–11:20 a.m.
9:50–10:30 a.m. “The Uniqueness of Seventh-day Adventist
“The Progression in the Signs of Parousia Eschatology,” Jan Sigvartsen
in the Eschatological Speeches of Jesus,”
Jan Barna ADVENTIST STUDIES II
Location: Efeso
10:40–11:20 a.m.
Moderator: Chantal Klingbeil
“The Apocalypse and Ethics: Eschatology
and Moral Imagination in the Book of 9:50–10:30 a.m.
Revelation,” Larry Lichtenwalter “Calculating the 1,260-Year Prophecy,”
Nicholas Miller
THEOLOGY
10:40–11:20 a.m.
Location: Spalato
“An Adventist Theology of the Earth in
Moderator: Victor Figueroa
Light of the End Time,” Warren Trenchard

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 TUESDAY, JUNE 12 // 3:10–5:30 P.M.

OLD TESTAMENT 3:10–3:50 p.m.

Location: Tarragona “The Kingdom of God and Its Implications
Moderator: Teófilo Correa for Eschatology and Social Responsibility,”
Remwil Tornalejo
3:10–3:50 p.m.
“The Historical and Theological Under- 4:00–4:40 p.m.
standing of the Symbol of the Fourth Beast “Historical-Dialectical Understanding
and Little Horn in Daniel 7,” Ivan Milanov of Christian Eschatology in Modern
Theology,” Kuk Heon Lee
4:00–4:40 p.m.
“Toward a Spiritual Reading of Daniel 4:50–5:30 p.m.
11:40–45,” Frank Hardy “The Experience of Salvation 160 Years
after Darwin,” Raúl Esperante
4:50–5:30 p.m.
“Jeremiah’s ‘Incoherence’ as a Condition
ADVENTIST STUDIES I
for Approaching the God of the
Location: Efeso
Apocalypse Biblically,” Oliver Glanz
Moderator: Anna Galeniece
NEW TESTAMENT I 3:10–3:50 p.m.
Location: Cesarea “Adventism Interrupted: The World Wars,
Moderator: Ross Winkle Fundamentalism, and the Development of
Seventh-Day Adventist Theology,” Michael
3:10–3:50 p.m.
Campbell
“Wealth, Possession, and Eschatology in
Luke 12:13–21,” Sampson M. Nwaomah 4:00–4:40 p.m.
“Early Adventism in the Republic and
4:00–4:40 p.m.
the Expectation of a Persecuting Power,”
“The ‘Taken’ and the ‘Left’
Marcio Costa
(παραλαμβάνεται καὶ φίεται): What do
They Really Mean?” David Macario 4:50–5:30 p.m.
“Stages of Biblical Eschatology: A
4:50–5:30 p.m.
Panoramic View of the Last-Day Events,”
“Is Babylon the Papacy in the Book of
Passmore Hachalinga
Revelation?” Edwin Reynolds
ADVENTIST STUDIES II
NEW TESTAMENT II
Location: Hama
Location: Treviri
Moderator: Trevor O’Reggio
Moderator: Teresa Reeve
3:10–3:50 p.m.
3:10–3:50 p.m.
“Making a Movement: The Linking of the
“‘Weeping and Gnashing of Teeth’ in the
Sabbath and Heavenly Sanctuary Ministry
Gospel of Matthew: An Eschatological
of Jesus in Early Adventist History,” Merlin
Metaphoric Image of Rejection and
Burt
Condemnation,” Carlos Olivares
4:00–4:40 p.m.
4:00–4:40 p.m.
“The Antichrist, the 1,260 Days, and the
“The Eschatological Ethos of the Ethics
Rapture: Origin and Development of the
of Jesus and Its Implications for Moral
School of Futurist Prophetic Interpretation
Living,” Daniel Dei
and Its Impact on the Seventh-day Adven-
4:50–5:30 p.m. tist Church,” Joel Ricardo Turpo Chaparro
“A Fresh Look at the Fifth and Sixth
4:50–5:30 p.m.
Trumpets,” Ronald du Preez
“The Eschatological Elements of the Ad-
ventist Doctrine of the Sabbath,” Sergio
THEOLOGY/SCIENCE
Becerra
Location: Pola
Moderator: Richard Rice

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 THURSDAY, JUNE 14 // 9:50–11:20 A.M.

OLD TESTAMENT I THEOLOGY/EDUCATION

Location: Cesarea Location: Merida
Moderator: Martin Pröbstle Moderator: Lisa Beardsley-Hardy
9:50–10:30 a.m. 9:50–10:30 a.m.
“The Eschatology of Zechariah 9,” Miguel “The Strong Groans of Nature,” Silvia
Gutierrez Torreblanca
10:40–11:20 a.m. 10:40–11:20 a.m.
“‘The Great and Terrible Day of the Lord’: “Divine Timelessness, Foreknowledge, and
The Power of Emotions and Emotive Providence: Can We Hasten the Second
Language in Biblical Apocalyptic Texts,” Coming? A Comparative Study Among
Chantal and Gerald Klingbeil Adventist Authors,” Marcos Blanco

OLD TESTAMENT II CHURCH HISTORY

Location: Efeso Location: Sabratha
Moderator: Paul Petersen Moderator: Nicholas Miller
9:50–10:30 a.m. 9:50–10:30 a.m.
“Living the Future: The Value of the Present “Augustine’s Influence on Eschatology,”
Experience for Eschatological Events: A John Reeve
Look at Amos 5,” Teófilo Correa
10:40–11:20 a.m.
10:40–11:20 a.m. “Rethinking the Parousia in the Face of
“When Do the Stars Begin to Fall? Timely Proliferated Eschatological Theologies,”
and Timeless Aspects of Biblical Prophecy,” Robert Osei-Bonsu
Zdravko Stefanovic
ADVENTIST STUDIES
NEW TESTAMENT I Location: Hama
Location: Pola Moderator: Merlin Burt
Moderator: Davidson Razafiarivony
9:50–10:30 a.m.
9:50–10:30 a.m. “The Fixedness and Flexibility of the
“Eschatology and Everyday Life: How Paul Parousia in Ellen G. White’s Writings,”
Brings Home the Last-Day Message to Our Denis Kaiser
Daily Life,” Thomas Shepherd
10:40–11:20 a.m.
10:40–11:20 a.m. “Eschatological Motives in Sabbatarian
“Is Eschatology a Threat to Science? 2 Adventists’ Theology (1844–1863),” Donny
Peter 3 and God’s Action in History,” Chrissutianto
Ronald Nalin

NEW TESTAMENT II
Location: Treviri
Moderator: Edwin Reynolds
9:50–10:30 a.m.
“A Calculated Exegesis of the
Cryptographic Number of the Beast,” Ross
Winkle
10:40–11:20 a.m.
“Eschatological Significance of the Name
‘The Alpha and the Omega,’” Richard
Sabuin

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 THURSDAY, JUNE 14 // 3:10–5:30 P.M.

OLD TESTAMENT THEOLOGY

Location: Tarragona Location: Spalato
Moderator: Emmer Chacón Parra Moderator: Wendy Jackson
3:10–3:50 p.m. 3:10–3:50 p.m.
“Vignettes of Eschatological Hope in Job: A “A Critical Evaluation of Dispensationalism:
Vision of Hope for the Hopeless,” Ademola On the Fulfillment of the Signs of the
S. Tayo, Efe M. Ehioghae, and Theodore Second Coming of Jesus Christ,” Sang-
Dickson Hoon Jee
4:00–4:40 p.m. 4:00–4:40 p.m.
“Guidelines for the Interpretation of Daniel “Why Catholics can Embrace Theistic
10–12,” Carlos Elias Mora Evolution and Adventists Can’t,” Timothy
Standish
4:50–5:30 p.m.
“The Beginning Aspect: The Eschatology in 4:50–5:30 p.m.
the Old Testament,” Patrick Etoughe Anani “Theodicy and Contrasting Eschatological
Visions: The Investigative Judgment
NEW TESTAMENT I versus Hell, Reconciliationism, Purgatory,
Location: Cesarea Postmortem Salvation, and Universalism,”
Moderator: Wilson Paroschi Anthony MacPherson
3:10–3:50 p.m.
ADVENTIST STUDIES
“Waiting for the Master’s Return:
Location: Pola
Readiness for Jesus’ Coming in Luke 12:1–
Moderator: John Skrzypaszek
13:9,” Teresa Reeve
3:10–3:50 p.m.
4:00–4:40 p.m.
“Ellen G. White and Her Hermeneutical
“An Earlier Armageddon: The Starting Time
Presuppositions Regarding the Events of
of the Last Battle and the Critical Condition
the Last Days,” Segundo Azo Salazar
of the Wicked at the Sixth Bowl,” Vanderlei
Dorneles 4:00–4:40 p.m.
“A Prophetic History of Daniel 11 for
4:50–5:30 p.m.
Today,” Gerard Damsteegt
“The 1,260 Days in the Book of
Revelation,” Jon Paulien 4:50–5:30 p.m.
“The Shaking in the Writings of Ellen G.
NEW TESTAMENT II White,” Heraldo V. Lopes
Location: Treviri
Moderator: Thomas Shepherd MISSIOLOGY
Location: Sabratha
3:10–3:50 p.m.
Moderator: Cheryl Doss
“Hermeneutical Foundations of
Eschatology,” Jacques Ratsimbason 3:10–3:50 p.m.
“Eschatology and Mission for the Majority
4:00–4:40 p.m.
World: A Contextual Reading and
“The Heavenly Temple Motif in the
Interpretation of Eschatological Passages
Eschatological View of the Book of
in the Bible,” Cristian Dumitrescu
Revelation and Jewish Apocalyptic Texts of
the Third Century BC–Second Century AD,” 4:00–4:40 p.m.
Sergey Davidoglu “The Last Day and Descent of Isa al Masih
(Jesus) in Islamic Eschatology,” Petras
4:50–5:30 p.m.
Bahadur
“The Theological-Eschatological Implica-
tions of Michael in Jude,” Rico Javien 4:50–5:30 p.m.
“Eschatology in Judaism,” Richard Elofer

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 SUNDAY, JUNE 17 // 9:50–11:20 A.M.

OLD TESTAMENT THEOLOGY

Location: Cesarea Location: Spalato
Moderator: Gordon Christo Moderator: Carlos Steger
9:50–10:30 a.m. 9:50–10:30 a.m.
“History and Prophecy: An Archaeological “Re-Creation and/or Renewal? Reimagining
Perspective of Biblical Eschatology,” the End,” Zane Yi
Michael Hasel
10:40–11:20 a.m.
10:40–11:20 a.m. “No Middle Ground: Why Theistic
“God’s People of the Eschaton: The Evolution and Biblical Creation are
Reversal of the Role of Daniel as Prophetic Mutually Exclusive (with Some Implication
Characterization of the End-Time Saints,” for Eschatology),” Greg King
Paul Petersen
ADVENTIST STUDIES
NEW TESTAMENT I Location: Hama
Location: Pola Moderator: Marcio Costa
Moderator: Joel Musvosvi
9:50–10:30 a.m.
9:50–10:30 a.m. “The Three Angels’ Messages as the
“The Hastening of the Parousia in 2 Peter Teleological Principle of the Adventist
3:12: Human Involvement or Divine Theological System,” Dan-Adrian Petre
Sovereignty?” Eike Mueller
10:40–11:20 a.m.
10:40–11:20 a.m. “Adventist Education and Its Eschatological
“Jesus’ Eschatological Legacy: The Tension Dimension in the Writings of Ellen G.
between the Nearness of the Second White,” Anna Galeniece
Coming and the Mission of the Church,”
Wilson Paroschi ADVENTIST STUDIES/SCIENCE
Location: Sabratha
NEW TESTAMENT II Moderator: Juvenal Balisasa
Location: Treviri
9:50–10:30 a.m.
Moderator: Kim Papaioannou
“Charles Darwin and the Three Angels’
9:50–10:30 a.m. Messages,” James Gibson
“The Thessalonian Correspondences:
10:40–11:20 a.m.
A High View of Eschatology with
“Regaining Focus in Adventist
Implications for Mission and Cross Cultural
Eschatology,” Jorge Torreblanca
Evangelism,” Fazadudin Hosein
10:40–11:20 a.m.
“Angelou Autou in Revelation and Signals
of the End,” Joses Imona

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 SUNDAY, JUNE 17 // 3:10–5:30 P.M.

OLD TESTAMENT ADVENTIST STUDIES

Location: Tarragona Location: Pola
Moderator: Patrick Anani Etoughe Moderator: René Gehring
3:10–3:50 p.m. 3:10–3:50 p.m.
“The Existential Dimension of “The Millennium in the Context of
Eschatology,” Jacques Benjamin Doukhan Adventist-Orthodox Dialogue,” Eugene
Zaitsev
4:00–4:40 p.m.
“Nebuchadnezzar, Belshazzar, Darius, 4:00–4:40 p.m.
and the Little Horn: The Intertextual “Cosmic Signs of the End as Landmarks
Connections in the Book of Daniel,” Feliks for the Nearness of the Second Coming in
Ponyatovskiy Adventism,” Davidson Razafiarivony
4:50–5:30 p.m. 4:50–5:30 p.m.
“Eschatological Focus in Job: Resurrection “Premillennialism in the Context of the
Imagery as Life-Death Antithesis,” Eriks Second Great Awakening and the Millerite
Galenieks Movement,” Abner Hernandez

NEW TESTAMENT I MISSIOLOGY I

Location: Cesarea Location: Spalato
Moderator: Hyunsok Doh Moderator: Marcelo Dias
3:10–3:50 p.m. 3:10–3:50 p.m.
“Murderer from the Beginning? The End: “The Faithful and True Witness of
Climactic Implications of John 8:44 for the Revelation 1:5 and 3:14,” Joseph Kidder
Cosmic Conflict,” Lael Caesar
4:00–4:40 p.m.
4:00–4:40 p.m. “Eschatology, the Great Controversy,
“How Soon is ‘Soon’? Reading the and Missions in Animistic and Secular
Language of Eschatological Imminence in Societies,” Kelvin Onongha
the Book of Revelation,” Laszlo Gallusz
4:50–5:30 p.m.
4:50–5:30 p.m. “Immortality and Eschatology: A Biblical
“Eschatology of Love: The Concept of Assessment of the Melanesian Doctrine
Agape in Matthew’s Gospel,” Leonardo of Tevel Blo Dai Mahn (from the Valley of
Nunes and Willian Wenceslau de Oliveira the Dry Bones),” Peter Korave and Thomas
Davai Jr.
NEW TESTAMENT II
Location: Treviri MISSIOLOGY II
Moderator: Fazadudin Hosein Location: Efeso
Moderator: Wagner Kuhn
3:10–3:50 p.m.
“The Ten Commandments and the 3:10–3:50 p.m.
Eschatological Church: 1 Corinthians “The Importance of Eschatology to the
15:56,” Warren Simatele Development of Adventist Missiology:
A Look Beyond Sensationalism Toward
4:00–4:40 p.m.
Identity,” Marcelo Dias
“The Cosmic Aspect of Reconciliation in
the Christological Hymn of Colossians 4:00–4:40 p.m.
1:15–20,” Oldrich Svoboda “Islam in Prophecy: Interpreting Revelation
9,” Abner Dizon
4:50–5:30 p.m.
“Adventist Eschatology and Ecclesiology 4:50–5:30 p.m.
in a Climate-Disrupted World,” Ben “Joel and Peter: A Perspective on
Holdsworth Eschatology and Mission,” Miguel Luna

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 WEDNESDAY, JUNE 20 // 9:50–11:20 A.M.

OLD TESTAMENT ADVENTIST STUDIES

Location: Cesarea Location: Hama
Moderator: Greg King Moderator: Renato Stencel
9:50–10:30 a.m. 9:50–10:30 a.m.
“When Did the 2,300 Days of Daniel “Global Research: Adventist Identity and
8:14 Begin and End? Fresh Evidence Eschatological Expectations,” Galina Stele
from Scripture, Chronology, and Karaite
10:40–11:20 a.m.
History,” Richard Davidson
“The Visionary Purpose of the Prophetic
10:40–11:20 a.m. Voice in the Context of the Seventh-day
“In the Fullness of Time: Recognizing Adventist Eschatology,” John Skrzypaszek
Daniel 9 in the New Testament,” David
Tasker

CHURCH HISTORY/NEW TESTAMENT

Location: Pola
Moderator: Glúder Quispe Huanca
9:50–10:30 a.m.
“The Fifth Lusitanian Empire: Eschatology
and the Portuguese Kingdom,” Diogo
Cavalcanti
10:40–11:20 a.m.
“Theodicy: Reflections on the Book of
Revelation, the Discourse of Society, and
the Eschatological Response,” Clodoaldo
Tavares

OLD TESTAMENT/APPLIED THEOLOGY

Location: Sabratha
Moderator: Pavel Zubkov
9:50–10:30 a.m.
“Eschatology During the Early Persian
Period and in the Twenty-First Century:
Modernism, Postmodernism, and
Metamodernism,” Efraín Velázquez
10:40–11:20 a.m.
“A Call to Relational Leadership Arising
from a Shared Eschatological Vision,” Skip
Bell, Gyeong Chun Cjoi, Stan Patterson,
and David Penno

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 WEDNESDAY, JUNE 20 // 3:10–4:40 P.M.

OLD TESTAMENT THEOLOGY/OLD TESTAMENT

Location: Tarragona Location: Pola
Moderator: Imre Tokics Moderator: Radisa Antic
3:10–3:50 p.m.
3:10–3:50 p.m.
“Theistic Evolution and Adventist
“Why Care for the Earth if It Is All Going to
Eschatology,” Marco T. Terreros
Burn? Eschatology and Ecology,” Abigail
4:00–4:40 p.m.
Wells
”Call Me ‘YHWH is Light’: Eschatology
4:00–4:40 p.m. from Ancient Israel and the Hebrew Bible,”
“Daniel 11:40–12:3 and 12:13: Narrative Nestor H. Petruk
Flow and Chronology Relation as
Eschatological Indicators of Temporality,” ADVENTIST STUDIES
Roger Ruiz Location: Spalato
Moderator: Richard Sabuin
NEW TESTAMENT I
3:10–3:50 p.m.
Location: Cesarea
“Jews in the Crossfire: Israel and the
Moderator: Laszlo Gallusz
Current Eschatological Debate,” Alex
3:10–3:50 p.m. Bolotnikov
“The Eschatological Manifestation of
Divine Wrath and the Problem of Faith in
Paul,” Richard Choi
4:00–4:40 p.m.
“The Significance of the Structure of
Revelation for the Prophetic Interpretation
of Revelation,” Ranko Stefanovic

NEW TESTAMENT II
Location: Treviri
Moderator: Larry Lichtenwalter
3:10–3:50 p.m.
“The Millennium: Judgment and Eternity,”
Gilbert Ojwang
4:00–4:40 p.m.
“Megas in the Revelation of John:
Semantic Analysis and Interpretation of
Revelation 12,” Cristian Cardozo

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 Ab st r ac ts

Abigail Wells, GC, Andrews University

“Why Care for the Earth if It Is All Going to Burn? Eschatology and Ecology”

The Seventh-day Adventist understanding of end-time events involves the reality that the
earth will burn at the end of time. Unfortunately, assumptions that God will renew the
earth anyway often translates into neglecting the environment. This inaccurate under-
standing overlooks the clear descriptions of God’s care for the earth and human ecological
responsibility in the original creation, the new earth, and all laws for the present. Eschato-
logical passages include a picture of earth restored and rejuvenated, rather than annihilat-
ed and recreated from nothing. Even the images of fire burning at the end of time do not
imply that the earth will be totally consumed. Eschatology presupposes and necessitates
ecological care in the present, rather than opposing it.

Abner Dizon, GC, Adventist International Institute of Advanced Studies

“Islam in Prophecy: Interpreting Revelation 9”

Muslims constitute twenty-three percent of the world’s population, making Islam the
world’s second largest religion. Has Islam been prophesied in the Bible? There are indeed
several references to Arabs and Arab countries. But the clearest reference to Islam is found
in Revelation 9. Adventist scholars have diverse views regarding this chapter that describes
the fifth and sixth trumpets. The traditional interpretation, however, showing the rise and
expansion of Islam, has potential dangers. This presentation points out the difficulties and
provides suggestions on how to “repackage” the traditional Adventist interpretation of
Revelation 9 for a Muslim audience.

Abner Hernandez, IAD, Montemorelos University

“Premillennialism in the Context of the Second Great Awakening

and the Millerite Movement”

It is generally accepted that postmillennialism has reigned as the dominant eschatological

view since the Reformation. In America most theologians from the Reformed and Puritan

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traditions encountered in postmillennialism the rationale to encourage Christian ethics and
living, revival, and worldwide evangelism. They envisioned a millennial kingdom where
the church and the state would create a political, social, and religious Christian order.
Contrarily, premillennial views generally have a less positive assessment of humanity and
its organizations, such as the church and society. Human sinfulness and general corruption
in government and society seem to indicate that the church is incapable of transforming
the present order. Consequently, premillennialists believe the necessity of the heavenly
intervention of Christ in His second coming. Different from postmillennialists, premillennial
thinkers expect deeper deterioration of the social and religious order. Although scholars
commonly claim that William Miller was the first consistent premillennialist of his time, this
presentation argues that Miller belonged to a religious milieu where theologians, espe-
cially within the Methodist tradition, refused to speculate about the future and defended
a strong premillennial view. Without dismissing the value of revival and evangelism, they
became convinced that both the biblical teaching and the evil of the present social order
pointed to the second coming of Christ as the unique solution to human problems.

Ademola S. Tayo, Efe M. Ehioghae, and Theodore U. Dickson, WAD, Babcock University

“Vignettes of Eschatological Hope in Job: A Vision of Hope for the Hopeless”

One major theme in the book of Job is: Why do the righteous suffer? As the focus in a
cosmic drama between the forces of good and evil, Job struggled with this ancient conun-
drum that robbed him of children, wealth, and health—leaving him devastated and his life
threatened. This presentation examines the basis of Job’s avowal, which suggests an es-
chatological twist engendering hope and the realization that suffering, in whatever form,
is meaningless if viewed from the fragmented lens of current realities. Outside the biblical
worldview, the existential problem of suffering is difficult to understand. Faithful believers
experience difficult and hopeless situations that threaten their well-being and faith in God.
This presentation, therefore, concludes that although the cosmic dimensions of human
suffering may not always be apparent, as in the case of Job, believers can overcome by
exercising unwavering faith rooted not in the externals (material prosperity) but rather in
the internals (a conscious and deepened relationship with God); such faith rekindles hope
amidst hopelessness and stretches to the hereafter. ​​

Adriani Milli Rodrigues, SAD, Brazil Adventist University

“The Priesthood of Christ from an Eschatological Perspective:

A Theological Reflection on Hebrews”

While some may have the tendency to discern eschatological aspects of Christ’s priest-
hood, this presentation contends that His priesthood, as a whole, should be more broadly
understood as eschatological, since this is the perspective indicated in Hebrews. This study
systematically articulates an eschatological perspective of Christ’s priesthood in Hebrews,

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as this epistle is the only place in the New Testament where we find an explicit elaboration
of priestly Christology. Considering its conceptual nature, this presentation attempts to
accomplish its purpose by constructively building a theological reflection that privileges the
discussion of the framework of thought and concepts.

Alex Bolotnikov, NAD, Shalom Learning Center

“Jews in the Crossfire: Israel and the Current Eschatological Debate”

The United States’ recognition of Jerusalem as Israel’s capital has heightened the level
of discussion regarding Israel’s eschatological significance. For adherents to the futuristic
interpretation of apocalyptic prophecies, this declaration serves as tangible evidence of yet
another step toward the fulfillment of their end-time scenario. For the past seventy years
eschatological debate between futurists and historicists has escalated. Historicism, which
emerged during the Reformation, has been overshadowed by futurism, which is prevalent
among Western Evangelical Christians. While the majority of Evangelicals consistently voice
their unequivocal support for the State of Israel, historicists have not formulated a unani-
mous view on the role of Israel and the Jewish people in the modern age. Such an absence
of any coherent position on the subject results in multiple extreme positions, which hurt
not only the image of historicism but also its mission. It has become apparent that in our
present historical reality, Adventists will continue to face issues relating to the state of Isra-
el. This research analyzes the development of opposing views on the state of Israel among
historicists and futurists in light of the Three Angels’ Message, which represents the active
core of historicist prophetic interpretation.

Anna Galeniece, GC, Adventist University of Africa

“Adventist Education and Its Eschatological Dimension in the

Writings of Ellen G. White”

Adventist education’s cognitive and spiritual aspects are inseparable in the social and es-
chatological dimensions. Therefore, the main focus of this presentation is based not only
on Adventist education in the light of Ellen G. White’s writings, but also on the analysis of
the nature and function of the broad perspective of Adventist education at home, school,
and church that everyone must face in order to blend theoretical knowledge with practical
challenges of one’s daily life and eternal realities. As an example of this urgent need to
focus on the comprehensive Adventist education, the Sabbath issue is discussed in light of
soon approaching global eschatological events.

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Anthony MacPherson, SPD, Fulton College

“Theodicy and Contrasting Eschatological Visions: The Investigative Judgment

versus Hell, Reconciliationism, Purgatory, Postmortem Salvation, and Universalism”

Eschatology is one of the major ways theology deals with the issue of theodicy, or the
problem of evil. Issues specific to eschatology include the final fate of the wicked, the im-
perfect believer, the unevangelized pagan, the completeness of God’s victory over evil, and
the prospect of evil’s full elimination, or its possible re-emergence. Over time theologians
have produced a range of eschatological responses to these issues. Some of these respons-
es are outlined, analyzed, and compared with the comprehensive Seventh-day Adventist
eschatological vision based in the pre-Advent and millennial judgments.

Ben Holdsworth, NAD, Union College

“Adventist Eschatology and Ecclesiology in a Climate-Disrupted World”

This presentation explores the intersection of Adventist eschatology and its practice of ec-
clesiology in the current and future climate-disrupted world. First, it examines the biblical
narrative of the relationship between eschatology, ecclesiology, evangelism, and church
economics, and how these interact within Adventism. Second, it considers climate disrup-
tion and its impacts on Adventist eschatology, ecclesiology, evangelism, and economics,
and on its institutions and membership. Finally, it reviews Seventh-day Adventist Church
statements on environment, climate change, and global poverty as a means to increase
mission effectiveness, and proposes values to assist in responding to climate disruption,
including the concept of being a “catalytic remnant.”

Carlos Elías Mora, GC, Adventist International Institute of Advanced Studies

“Guidelines for the Interpretation of Daniel 10–12”

Understanding and interpreting the last three chapters of the book of Daniel have always
been a challenge to scholars and readers of the Bible. The central prophetic content of
Daniel 11:2b–12:3 that refers to the mysterious kings of the north and the south has been
particularly obscure. Though this section has been either studied superficially or totally ig-
nored in Adventist literature, during the last twenty years there has been a change toward
this prophecy. This presentation also evaluates new approaches to Daniel 11 facing Ad-
ventism. This study recognizes the basic importance of grammatical and syntactical work
in the exegetical enterprise. Furthermore, it demonstrates that structural analysis provides
better comprehension of the passage and the flow of thoughts contained in it. It also deals
with the parallelism of the Danielic prophecies and hints the chapter itself provides for its
interpretation. These guidelines offer a structure for understanding Daniel 10–12.

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Carlos Olivares, SAD, Brazil Adventist University

“‘Weeping and Gnashing of Teeth’ in the Gospel of Matthew:

An Eschatological Metaphoric Image of Rejection and Condemnation”

This presentation examines the six instances of “weeping and gnashing of teeth” that
appear in the Gospel of Matthew, with the purpose of understanding its literary and theo-
logical meaning. These six phrases are read as symbolic descriptions, functioning as escha-
tological metaphoric images of exclusion and condemnation. Each phrase is investigated
in its own literary context, establishing thematic connections between these pericopes and
the Gospel of Matthew as a whole.

Chantal Klingbeil and Gerald Klingbeil, GC, Ellen G. White Estate; Adventist Review/
Adventist World

“‘The Great and Terrible Day of the Lord’: The Power of Emotions
and Emotive Language in Biblical Apocalyptic Texts”

Emotions represent a formidable force in the human experience and are often overlooked
in biblical texts. Based on the foundation laid in previous research, this presentation seeks
to understand the power of emotions and emotive language in biblical apocalyptic litera-
ture, focusing on selected texts from Daniel and Revelation. Following a brief introduction
to current trends in the study of emotions in biblical texts, it reviews the occurrence of
different categories of emotions in biblical texts and attempts to offer a more comprehen-
sive summary and interpretation of the presence of the emotive language in eschatological
texts based on three categories: (1) negative emotional responses, (2) positive emotional
responses, and (3) anticipated reader responses. A conclusion offers a succinct summary
and points to potential additional research.

Clodoaldo Tavares, SAD, Amazonia Adventist Academy

“Theodicy: Reflections on the Book of Revelation, the Discourse of Society,

and the Eschatological Response”

This presentation explores one of the most controversial themes of theology: theodicy.
This theme poses a serious challenge to the defense of Christianity. In fact, there are many
problems when we attempt to relate God to the origin and nature of evil. This presentation
reflects on these issues from the perspective of the book of Revelation.

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Cristian Cardozo, IAD, Colombian Adventist University

“Megas in the Revelation of John: Semantic Analysis

and Interpretation of Revelation 12”

Even though half of the occurrences of “μέγας” are in Revelation, the importance of this
adjective is often overlooked by dictionaries and lexicons. There are only a limited number
of studies that seem to notice the broad range of meaning of “μέγας” and take it into
consideration when interpreting the text. This presentation intends to fill this gap in the
scholarship, conducting a semantic analysis of the word in order to study its multiple uses
and evaluate its importance in the interpretation of Revelation 12.

Cristian Dumitrescu, GC, Adventist International Institute of Advanced Studies

“Eschatology and Mission for the Majority World: A Contextual

Reading and Interpretation of Eschatological Passages in the Bible”

Traditional Adventist evangelistic presentations begin with the prophecies of the book of
Daniel, depicting human history and leading to the second coming of Christ and the events
preceding it. During the series, eschatology is presented as the end of a linear historical
timeline, and most of the Scripture passages are interpreted with a Western linear and
binary logic. However, Scripture was written in a Mediterranean culture, where the per-
ception of time and space was different than the Western worldview. The Majority World,
even today, shares non-Western values and worldviews. In most of Asia, time and history
are perceived as cyclical, and biblical prophecy as presented by Adventist evangelists and
pastors raises more questions than answers. This presentation looks at the basis of the
Adventist understanding of eschatology and offers an alternative interpretation of key
biblical passages that remains faithful to Scripture and at the same time speaks to the
Eastern mind. Its purpose is to offer a hermeneutical basis for missionaries and evangelists
working in Majority World countries to be able to build their biblical studies and public
presentations on an Eastern rather than Western worldview.

Dan-Adrian Petre, EUD, Romanian Adventist Theological Institute

“The Three Angels’ Messages as the Teleological Principle

of the Adventist Theological System”

Adventist theology is based on a historical-grammatical understanding of the apocalyptic

prophecies. This presentation accepts this as a necessary presupposition in order to fulfill
its purpose. It offers an overview of the Adventist theological system and its cognitive,
hermeneutical, and methodological principles. This presentation introduces the three an-
gels’ messages as the teleological principle and, in order to place this criterion in its proper
theological context, discusses the doctrinal development of the three angels’ message.
The theological content of the three angels’ message is then analyzed. As a result, the

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teleological characteristics that result from the analysis are presented and related to the
major systematic sets of doctrines (God, man, salvation, church, and last things). Within
this interaction, the eschatological interconnectedness is emphasized, reinforcing the tele-
ological character of the three angels’ messages.

Daniel Dei, WAD, Valley View University

“The Eschatological Ethos of the Ethics of Jesus

and Its Implications for Moral Living”

This presentation probes the relationship between Christian eschatology and Jesus’ ethics.
The central theoretical idea is that the moral resources for Christian decision-making, de-
rived from the life and teachings of Jesus, motivate moral living in the present moral order
by detailing present and future rewards. This paper addresses five interrelated sub-cate-
gories within the ethics of Jesus: personal ethics, social ethics, political ethics, religious
ethics, and business ethics. After examining the nature of these sub-categories of Jesus’
ethics, this presentation concludes that the eschatological consciousness of Christian ethics
is revealed more clearly in Jesus’ ethics. By implication, therefore, the article recommends
that desire to be part of God’s plan for humanity’s ultimate future ought to inspire moral
living in the here and now.

David Macario, IAD, Central American Adventist University

“The ‘Taken’ and the ‘Left’ (παραλαμβάνεται καὶ ἀφίεται):

What do They Really Mean?”

This presentation consists of a study of the Greek words παραλαμβάνεται and ἀφίεται in
Matthew 24:40–41. It includes an analysis of the literary context—the consideration of the
judiciary, limits of the pericope, the analog and parabolic language of the passage, and the
immediate context. This presentation proposes, from a technical and detailed perspective,
that the “taken” is a representation of the group of those who will be raptured to the
kingdom of heaven, while the “left” refers to the group of those who will be condemned
to eternal death. Finally, some objections used against this interpretative position are con-
sidered and refuted.

David Tasker, SPD, Avondale College

“In the Fullness of Time: Recognizing Daniel 9 in the New Testament”

With disillusionment in some circles regarding the prophetic day-year metric, it is time to
reconsider the biblical data and turn away from the uninformed gossip that fuels uncer-

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tainties. This presentation assumes an intimate connection between the eighth and ninth
chapters of Daniel, and examines the impact of Daniel 9:24–27 in the New Testament
corpus. If it can be demonstrated that Daniel 9 legitimately employs the year-day principle,
then that provides solid evidence for the traditional chronology of the vision in Daniel 8.
Not only is the vision in Daniel 9 key to the understanding of the Messiah’s mission, but it
also outlines a series of specific markers that include the appearance, mission, and death
of the Messiah. The writers of the New Testament recognized some of these chronological
pointers, as evidenced by references throughout the New Testament that speak of “the
fullness of time.” The obvious question is, “What time?” This presentation demonstrates
that the time they spoke of was the prophecy found in Daniel 9.

Davidson Razafiarivony, GC, Adventist University of Africa

“Cosmic Signs of the End as Landmarks for the Nearness

of the Second Coming in Adventism”

Seventh-day Adventists have believed that cosmic signs described under the sixth seal in
the book of Revelation were fulfilled in the eighteenth and nineteenth centuries and their
fulfillment served as landmarks for the nearness of the second coming of Christ. But re-
cently, that view has been challenged within the church, stating that these are signs at His
coming itself (that is, they did not occur prior to the second coming; they accompany the
actual coming of Jesus). Using the historicist approach to interpret apocalyptic prophecies,
this presentation re-evaluates both the traditional and the challenging view from a biblical
perspective and the writings of Ellen G. White.

Delbert W. Baker, GC, Adventist University of Africa

“Eschatology and Last Day Leadership: Introducing the Strong Adventist Leader”

This presentation presents a biblically based Last Day Leadership model for developing
Seventh-day Adventist members into strong Adventist leaders, who, partnering with the
Holy Spirit and grounded in the Word of God, will successfully lead out in helping to finish
God’s end-time work in preparation for the second coming of Christ.

Denis Fortin, GC, Andrews University

“A Brief Survey of the Roman Catholic Church’s Involvement

in the Ecumenical Movement”

The Roman Catholic Church has had a fascinating history and contradictory relationship
with the ecumenical movement. Catholic popes prohibited participation in dialogues with

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Protestants until the Second Vatican Council opened the door to full participation in ecu-
menical activities. This was a complete reversal of policy and since then the Catholic Church
has been very involved in the movement. This presentation will give a brief survey of the
historical developments from isolationism, in the nineteenth century, to current participa-
tion in the ecumenical movement, highlighting changes in policy and outlook, John Paul
II’s contributions, and more recently Francis’s. In closing, it will give a brief outlook of
possible trends and future developments.

Denis Kaiser, GC, Andrews University

“The Fixedness and Flexibility of the Parousia in Ellen G. White’s Writings”

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

Diogo Cavalcanti, SAD, Brazil Publishing House

“The Fifth Lusitanian Empire: Eschatology and the Portuguese Kingdom”

This presentation focuses on specific and geographically restricted millenialist trends by

examining the interpretation and use of Daniel 2 and 7 four-kingdom schema by João de
Castro and António Vieira. Though coming from diverse contexts and aims, the interpreta-
tions of these two Portuguese enthusiasts reveal fascinating parallels with basic Adventist
understandings of the theme.

Donny Chrissutianto, GC, Adventist International Institute of Advanced Studies

“Eschatological Motives in Sabbatarian Adventists’ Theology (1844–1863)”

Sabbatarian Adventists called their theological package “present truth.” They considered
the doctrines included in their concept of present truth to be ‘essential truths.’ They also
mentioned the present truth as “meat in due season” since the message met the need of
the end-time world. They considered the doctrines in the present truth to be interrelated
to one another. During this period, doctrines of the second coming, sanctuary, Sabbath,
third angel’s message, commandments of God and faith of Jesus, message to the La-
odicean church, last-day events, and state of the dead were all called Present Truth. This
presentation argues that all these doctrines relate to eschatological significance. Thus,

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it is important to see that the Seventh-day Adventist Church, believing Adventists to be
the end-time remnant, is based on a biblical-theological package the pioneers had at the
outset of the church.

Edwin Reynolds, NAD, Southern Adventist University

“Is Babylon the Papacy in the Book of Revelation?”

Babylon is a major symbol in the book of Revelation, but what it represents is widely dis-
puted. This presentation attempts to assemble biblical evidence of the symbol’s meaning
in context of the book of Revelation. It will offer evidence that the harlot city Babylon is a
much broader symbol than merely the papacy, which is one of the seven heads on which
Babylon sits. The seven heads are shown to be seven successive major historical superpow-
ers that come into an oppressive relationship with God’s covenant people, but Babylon
reigns over them all, and she is held accountable for the blood of all the martyrs who have
been slain on the earth.

Efraín Velázquez, IAD, Inter-American Adventist Theological Seminary

“Eschatology During the Early Persian Period and in the Twenty-First Century:
Modernism, Postmodernism, and Metamodernism”

Scripture reveals promises that shape biblical eschatology, the advent hope. However, is es-
chatology being presented in a way relevant to audiences of the twenty-first century? The
Hebrew generations who coexisted during the early Persian period can illuminate current
challenges on the proclamation of the Advent Hope. An overview of the hope messages
to the audiences of Haggai, Malachi, and Hadassah provides principles that are relevant
today. These audiences have many elements in common with modernists, postmoderns,
and metamoderns who coexist in current communities. Insights from these biblical texts
and their archaeological context illuminate ways that could be used to present Adventist
eschatology to contemporary generations.

Eike Mueller, GC, Adventist International Institute of Advanced Studies

“The Hastening of the Parousia in 2 Peter 3:12:

Human Involvement or Divine Sovereignty?”

The second coming of Jesus Christ is usually described with cosmic language: cosmic signs
in the heavens or earth-shattering events on this planet. This apocalyptic dimension seems
to have a counter argument in 2 Peter 3:12—the believer is to look for and hasten the
coming of the day of the Lord. On the basis of the translation of the participle speudontas

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some have taken this passage to mean that human beings can influence the timing of the
second coming, while others have opposed this view—arguing instead that the participle
should be translated as “eagerly awaiting” instead of “hasten.” Additionally, scholars have
had different opinions about who and how people can influence the Parousia. Additional
questions have been raised: Is this passage referring to the believer as an individual or the
church as a body of believers? And is orthopraxy or social concern the criteria for the “has-
tening”? This presentation briefly examines various models of explanation for 2 Peter 3:12
and then resolves the passage by examining it in its larger context.

Emmer Chacón Parra, IAD, Montemorelos University

“Deuteronomy 27–28 and the Foundation of Biblical Prophecy”

Deuteronomy 27–28 contains what is called the speech of the blessings and curses. This
presentation of this speech shows a programmatic and progressive protocol dealing with
two entirely separate pathways leading to life and death. The presentation of these path-
ways is more than advice for the people of God; it applies to nations and individuals. It
becomes part of the foundation for biblical prophecy as applied in both the Old and New
Testaments. This presentation explores the text of Deuteronomy 27–28 and its function in
reference to prophecy and eschatology in both the Old and the New Testaments: how it
provides the foundation upon which the Old Testament prophets understand the future
and destiny of the people of God, and how it relates to biblical eschatology. The passage
will be approached in its final form as reflected in the Masoretic text and a discourse
analysis methodology will be applied to it. Inner textual analysis and intertextuality will be
used in order to ascertain how the passage is or might be used in other texts in Scripture.

Erick Mendieta, IAD, Antillan Adventist University

“The New Evangelical Protology and Its Impact on Eschatology”

The center of the evolution debate has shifted from asking whether we came from earlier
animals to whether we could have come from one man and one woman. A new trend with-
in the evolution and creation debate has produced significant changes to the way some
prominent evangelical scholars read and understand the function of the first chapters of
Genesis and consider the traditional historical identity of Adam. One trend that has be-
come evident among a faction of Evangelical scholars in recent times is an effort to effect
an accommodation between the Bible and worldviews of non-Evangelicals. This radical
shift in the Evangelical protology has profound implications for the gospel proclamation
as defined in the New Testament, and for the understanding of eschatology as described
in the last chapters of the Bible.

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Eriks Galenieks, GC, Adventist University of Africa

“Eschatological Focus in Job: Resurrection Imagery as Life-Death Antithesis”

Some prominent scholars have argued that the eschatological perspective, whether indi-
vidual or general, is absent in the Hebrew Scriptures, but as a progressively evolutionary
myth and theological speculation, it gradually developed into an eschatological tradition
complex in Israel. The same group of theologians would declare that belief in the bodily
resurrection was unknown to the Old Testament people. In order to find the answer to
these presuppositions, it is necessary to turn to the oldest book in the Bible, the book of
Job, which profoundly deals with one of the most fundamental questions—namely, life
and death.

Eugene Zaitsev, ESD, Zaoksky Theological Seminary

“The Millennium in the Context of Adventist-Orthodox Dialogue”

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

Fazadudin Hosein, IAD, University of the Southern Caribbean

“The Thessalonian Correspondences: A High View of Eschatology with

Implications for Mission and Cross Cultural Evangelism”

The Thessalonian correspondences boast of the “fiercest” body of eschatological expres-

sions in the New Testament. In fact, the epistles are suffused with eschatology—more than
twenty-five percent of 1 Thessalonians and virtually half of 2 Thessalonians relate to issues
pertaining to the Parousia and the assumption of the dead. This injection of eschatologi-
cal expositions was a response to the immediate socio-cultural environment in which the
evangelist proclaimed the gospel. This presentation investigates and analyzes the historical
contexts in which Paul shares his eschatological views. Research demonstrates that Paul, a
shrewd evangelist, by necessity postured a high apocalyptic viewpoint that was missiolog-
ically appropriate for an audience that needed to be reached using cross-cultural modes of
evangelism. A study of the missiological dynamics vis á vis exegetical considerations is the
focus of this presentation.

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Feliks Ponyatovskiy, ESD, Ukranian Adventist Center of Higher Education

“Nebuchadnezzar, Belshazzar, Darius, and the Little Horn:

The Intertextual Connections in the Book of Daniel”

The commentators of the book of Daniel usually divide the book into two parts: one con-
taining narratives about Daniel and his friends and another containing visions. Usually, the
narrative part is considered not very important for the interpretation of the visions. This
presentation seeks to show that the book of Daniel is a coherent unity and the keys for in-
terpreting the visions might be found in the narrative section. For this purpose the charac-
ter of the little horn is taken as a test case. This presentation comes to the conclusion that
the little horn is portrayed as having some features that are peculiar to the portraits of the
pagan kings in the book of Daniel. Therefore some elements of the stories of Nebuchad-
nezzar, Belshazzar, and Darius might be understood as typological ones that anticipate the
antitypological fulfillment in the end of time.

Felix Cortez, GC, Andrews University

“’Shaking the Heavens and the Earth’: Daniel and the Eschatology of Hebrews”

Desmond Ford argued that he could not find an allusion to Daniel in Hebrews and the
Daniel and Revelation Committee agreed on this point, concluding that Hebrews neither
explicitly teaches nor denies Christ’s two-phased ministry in heaven. Adventist scholar-
ship, however, has missed an allusion to Daniel 7:18 in Hebrews 12:28. This presentation
explores the role that the allusion to Daniel 7:18—a chapter dealing with the pre-advent
judgment—plays in the argument of Hebrews. It will show that while in the expository
sections of Hebrews the author was primarily interested in discussing the achievements
of Christ in the past, his hortatory argument looks to the future and its most important
concern is to prepare believers for the judgment they will face.

Frank Hardy, GC, Retired

“Toward a Spiritual Reading of Daniel 11:40–45”

This presentation presents a model of interpretation that seeks to convey Daniel’s fourth
and final prophecy as the continuation and fullest expression of the three that precede it,
giving each power and emphasis proportional to what it receives in chapters 2, 7, 8, and
9. It emphasizes the parallel between Daniel 11:40a and Revelation 13:3, binding Daniel
together with Revelation. It also emphasizes the parallel between Daniel 11:40b–45 and
The Great Controversy chapters 35–40, binding Daniel together with the statements of E.
G. White.

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Galina Stele, GC, Archives, Statistics, and Research

“Global Research: Adventist Identity and Eschatological Expectations”

How Adventist is the religious identity of modern Adventists? To what extent do they ac-
cept the distinctive beliefs of the Seventh-day Adventist Church? Do they still expect the
soon second coming of Jesus? Recent findings from global Church Member Survey con-
ducted in world divisions in 2012-2013 and 2017-2018 will answer these questions. Some
data from Adventist pastor survey and research on young people will be included. The
paper will explore the eschatological expectations among church members and help better
understand a complicated mosaic of religious beliefs across different cultures and genera-
tions in the Adventist Church in the 21st century.

Gerard Damsteegt, GC, Andrews University (retired)

“A Prophetic History of Daniel 11 for Today”

The interpretation of this chapter follows a Christocentric, cross-centered interpretation

where the first part (11:1-29) focuses on the great controversy before the cross, dealing
with the literal history of kingdoms in geographic areas. The second part (11:30-45) fo-
cuses on the great controversy during the Christian era after the cross between spiritual
Israel and apostate Christianity where kingdoms and places take on spiritual and global
meanings. When interpreting texts in the context of the time of the end, these are not ex-
plained with its focus on literal Israel with its Middle Eastern background, but in the light
of spiritual Israel with its spiritual and universal perspectives.

Gilbert Ojwang, NAD, Oakwood University

“The Millennium: Judgment and Eternity”

One of the points of debate in the interpretation of Revelation 20 has to do with where the
saved will spend the millennium: in heaven or on earth? The debate is compounded by the
fact that many New Testament passages are not explicit as to whether eternal life is to be
lived in heaven or on earth. Most premillennialists hold the view that the saints will remain
on earth throughout the thousand-year period between Christ’s return and the eternal
state. Other premillennialists, mostly Adventist scholars, have defended their “heavenly
premillennial” position mostly by appealing to the use of the word “thrones” in Revelation
20:4. Adventist scholars have correctly pointed to other passages in Revelation that make it
clear the redeemed will be in heaven, at least for some time. Postmillennialists and amillen-
nialists consider that the millennium will take place on earth before Christ comes or that it
is now ongoing, respectively. This presentation seeks to show that the heavenly millennial
kingdom helps explain why several New Testament passages stop short of specifying where
eternal life is to be lived. It argues that the millennium forms the eschatological interface

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between judgment that begins shortly before the return of Christ and that which continues
at His return. While a continuation of judgment on the one hand, the coming of Christ and
the subsequent millennial reign in heaven mark the beginning of eternal life on the other.
From this vantage point, the millennium provides the hindsight with which to plot escha-
tological events with greater precision than is otherwise possible.

Greg King, NAD, Southern Adventist University

“No Middle Ground: Why Theistic Evolution and Biblical Creation

Are Mutually Exclusive (with Some Implications for Eschatology)”

Bible-believing Christians are sometimes encouraged to revise their beliefs in order to make
them more appealing to the contemporary scientific mindset. In particular, they are urged
to abandon their commitment to the position that creation took place over one literal week
several thousand years ago and embrace some other model of origins that involves long
ages of time for the development of life. It is often asserted that an intermediate model
of origins, such as theistic evolution, is a good compromise between the Bible and science
and can be harmonized with both. Contrary to this assertion, this presentation demon-
strates that biblical creation and theistic evolution are mutually exclusive, and that no com-
promise is possible for Christians who hold to a high view of the inspiration and authority
of Scripture. The implications this issue has for biblical eschatology is also highlighted.

Heraldo V. Lopes, SID, Beria Seminary

“The Shaking in the Writings of Ellen G. White”

The concept of shaking, or sifting, occurs in the writings of Ellen G. White throughout
virtually her entire prophetic ministry. In this presentation the concept is considered within
the framework of five basic periods, marked by a particular crisis that played an important
role in setting the background that prompted the quotations. The eschatological shaking
is a period that will occur prior to the second coming, terminating with the end of the
investigative judgment in the heavenly sanctuary (close of probation), encompassing both
individuals and groups. These are the causes: (1) rejection of the truth, (2) religious perse-
cution, (3) suffering, (4) rejection of the testimony of the true witness, (5) false teachings,
and (6) supernatural satanic deceptions. While many from among God’s people will leave
their position and unite with the wicked, many others will abandon the ranks of the wicked
and unite with the faithful remnant, resulting in a polarization regarding the command-
ments and God’s remnant people. The shaking is a process with a present aspect, in that
it has already started and is increasing in intensity; a pending aspect, in that the greater
and final shaking is about to happen; and a future aspect, in that the great and decisive
shaking will still occur.

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Hyunsok John Doh, NAD, Southern Adventist University

“The Gospel in the Messages of the Three Angels in Revelation 14:6–11:

An Eschatological Proclamation”

In the history of Adventist interpretation of Revelation 14:6–11 the focus has been pre-
dominantly on historical application rather than on careful exegesis of the text. As we will
face in the not-too-distant future the bicentennial anniversary of the Great Expectation of
1844, and as we recognize that these end-time messages have a long history, we need to
look at the text afresh to find an understanding more consistent with the mega narrative
of the book. This presentation proposes that proper exegesis of the three angels’ messages
can be established only by careful analysis of Revelation 12 and 13 as the backdrop for the
messages. There are two sets of competing messages: the messages of the dragon and the
two beasts, and the countering messages of the three angels. And the inhabitants of the
world were threatened by the angels just as the saints were threatened by the coercion of
the false trinity.

Ivan Milanov, TED, Newbold College of Higher Education

“The Historical and Theological Understanding of the Symbol of the

Fourth Beast and Little Horn in Daniel 7”

The historical application of the fourth beast in Daniel 7 has almost exclusively been inter-
preted by Adventist scholars with the emphasis on the western part of the Roman Empire.
This is particularly noticeable when the end of the empire is linked with the territory where
the little horn appears. This presentation attempts to demonstrate that taking AD 1453 as
the end of the Roman Empire brings an opportunity for a much more historically precise
application of Daniel 7 in regards to the fourth beast and a much more complete theolog-
ical understanding of the identity of the little horn.

Jacques Benjamin Doukhan, GC, Andrews University

“The Existential Dimension of Eschatology”

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

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Jacques Ratsimbason, SID, Adventist University Zurcher

“Hermeneutical Foundations of Eschatology”

This study explores the general methods of doing hermeneutics—our preunderstandings

of the Bible, exegesis, biblical theology, systematic theology, and applied theology. In par-
ticular, this presentation investigates the systematic theology that involves a special meth-
od. It has a source, God; a center, Jesus Christ; and a worldview, the great controversy,
derived from Scripture, which is its sole basis. This presentation is meant to equip everyone
to have a better understanding of the Bible. It provides the context and motivation for
missions and the shape of spiritual life.

James Gibson, GC, Geoscience Research Institute

“Charles Darwin and the Three Angels’ Messages“

Charles Darwin based his evolutionary theory on two principles: strictly natural processes,
and universal common ancestry. His proposal that life developed over long ages by nat-
ural processes challenged the biblical teaching of the six-day creation and seventh-day
Sabbath. His insistence on universal common ancestry challenged the distinction between
humans and animals. Sadly, most Christian churches have accommodated Darwin’s prin-
ciples into their theology, substituting Sunday sacredness for the seventh-day Sabbath of
creation week and adding the claim of a supernatural implantation of an immortal soul
that distinguishes humans from animals. The result is a hybrid theory known variously as
“theistic evolution” or “evolutionary creation.” The theory that God used evolution as His
method of creation is unsatisfactory—theologically, scientifically, and philosophically. This
presentation argues that the three angels’ messages seem designed to uphold the biblical
creation account and oppose the influence of Darwin’s principles on Christian theology.
This means that the biblical creation account has crucial eschatological significance.

Jan Barna, TED, Newbold College of Higher Education

“The Progression in the Signs of Parousia in the Eschatological Speeches of Jesus”

Jesus’ eschatological speeches about His second coming, recorded in the Synoptic Gospels,
highlight particular signs that are indicative of the time of the end. While most of the
signs are well known even in larger society, and while many Christian interpreters have
dealt extensively with their significance, it is argued that there is an underlying literary and
thematic framework of progression from “beginning,” through “urgency” to “immedia-
cy” of Parousia that has largely been overlooked. This presentation proposes that such a
framework is indeed discernible in the eschatological speeches of Jesus in all three Synoptic
Gospels.

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Jan Sigvartsen, EUD, Friedensau Adventist University

“The Uniqueness of Seventh-day Adventist Eschatology”

The eschatological belief held by the Seventh-day Adventist Church (Fundamental Beliefs
24–28) is a composite belief founded on the reformation principles of sola scriptura, tota
scriptura, prima scriptura, and the analogy of Scripture. Apart from Revelation 20–22,
there is only one other late Second Temple period text that separates the resurrection of the
righteous and the wicked by a Messianic kingdom. This presentation compares and con-
trasts the composite eschatological belief held by the Seventh-day Adventist Church with
the belief appearing in the pseudepigraphical text Martyrdom and Ascension of Isaiah. This
presentation demonstrates that although there are some important overall similarities,
there are also significant differences between the two beliefs, suggesting the Seventh-day
Adventist eschatological belief may be unique.

Joel Ricardo Turpo Chaparro, SAD, Peruvian Union University

“The Antichrist, the 1,260 Days, and the Rapture: Origin and Development
of the School of Futurist Prophetic Interpretation and Its Impact on the
Seventh-day Adventist Church”

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

John Reeve, GC, Andrews University

“Augustine’s Influence on Eschatology”

Augustine of Hippo was never known as an expert on the book of Revelation. In fact,
he rarely referred to it outside his exposition of Revelation 20 through the first verses of
chapter 21. In spite of this, Augustine became one of the most significant influences over
medieval and scholastic eschatology. This presentation elucidates the three main, readily
available passages by Augustine on the resurrections, final judgment, and the status of the
lost. Also, it makes a side argument on how Augustine, by his use of it in Teaching Christi-
anity 3, so heavily influenced the reading of Tyconius’s Commentary on Revelation by the
authors of the line of Latin commentaries on Revelation from Bede to Alcuin.

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John Skrzypaszek, SPD, Avondale College

“The Visionary Purpose of the Prophetic Voice in the Context of the

Seventh-day Adventist Eschatology”

This presentation explores the correlation between Ellen G. White’s great controversy vi-
sion and health vision in the context of the Civil War. It argues that the prevailing social,
political, and religious conditions within nineteen-century American society and the spiri-
tual decline among Sabbatarian Adventists laid the ground for the injection of a new pro-
phetic vision at a time of paradoxical crisis. Furthermore, it maintains that such visioning
unfolded the visualization of God’s missional purpose for Christian life in the progressively
changing world.

Jon Paulien, GC, Loma Linda University

“The 1,260 Days in the Book of Revelation”

SDA identity is, to a substantial degree, grounded in the apocalyptic prophecies of Daniel
and Revelation. A crucial part of that identity is dependent on the time periods in those
prophecies. Yet aspects of those time prophecies have not in the past been developed
in relation to solid academic exegesis. This presentation is an attempt to provide a more
exegetical basis for Adventist understanding some of the five 1260 day/year passages in
Revelation 11-13.

Jorge Torreblanca, IAD, Inter-American Adventist Theological

“Regaining Focus in Adventist Eschatology”

Adventism arose as an eschatological movement. Adventist eschatology is thus defined by
prophetic preaching that relies on the perception of the “signs of the times.” Much more
space has been devoted to studies of the end of time than to any other theological theme.
In this eagerness, there have been some detours of the proposed eschatological focus,
generating polarizations and radicalisms. This presentation addresses some of the major
deviations. Jesus’ eschatological sermon in Matthew 24–25 shows the need for balance in
the exposition of biblical eschatology: harmony between the signs of the times and proper
preparation for the second coming. Vigilance and preparation are the imperatives to live
in these last days.

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Joseph Kidder, GC, Andrews University

“The Faithful and True Witness of Revelation 1:5 and 3:14”

This presentation explores the concept of witnessing in relationship to (1) the meaning
of ed and martys, (2) Psalm 89, (3) Isaiah 40–55, (4) the Johannine writings, (5) witness
in faithfulness, and (6) the character of God. It shows how these above areas contribute
richly to “the faithful and true witness” motif in the book of Revelation. It also shows how
these areas serve to remind the Christian church of some fascinating dimensions of God’s
character.

Joses Imona, SPD, Sonoma Adventist College

“Angelou Autou in Revelation and Signals of the End”

This presentation explores John’s use of the expression angelou autou, “his angel,” in order
to see what light it sheds on the subject of eschatology. It also seeks to suggest that Adven-
tist theologians can continue to relate to such an important biblical iconic motif and Scrip-
ture’s teaching and perspectives on a crucial and timely subject for God’s people today.

Kelvin Onongha, GC, Adventist University of Africa

“Eschatology, the Great Controversy, and Missions in

Animistic and Secular Societies”

Throughout Christian history eschatology has been pivotal in the task of missions. From the
apostles—who had an unshakeable conviction that Christ’s coming would be within their
lifetime because they were convinced they lived in the last days—to the pioneers of the Ad-
ventist Church, who through their study of the prophecies were confident they knew the
precise date of Christ’s second coming. The impetus for missionary zeal has generally been
fueled by the belief that the end of the world is imminent. Conversely, whenever Christians
lost sight of the Parousia a corresponding decline in mission emphasis often followed. The
great controversy theme is perhaps the greatest contribution of Adventism to the Christian
faith, and it provides valuable missiological and didactic tools for witnessing in animistic
societies. Therefore, this presentation explores how the great controversy doctrine can be
employed to bring worldview conversion to people with animistic beliefs struggling with
issues such as fear, existentialism, pragmatism, and spiritism. It also examines how this
doctrine may provide a new motivation for conducting missions in animistic and secular
societies experiencing similar challenges around the world.

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Kuk Heon Lee, NSD, Sahmyook University

“Historical-Dialectical Understanding of Christian Eschatology in Modern Theology”

Since the ultimate aim of Christianity is the second coming of Jesus and the arrival of the
kingdom of God, the delay of the second coming of Jesus is one of the most important
issues to be solved by Christian theology. This presentation explores the understanding of
Christian eschatology in modern theology with the historical dialectic method, and propos-
es the historical understanding of the kingdom of God as a synthesis of Christian escha-
tology. To understand Christian eschatology as the correct Christian theology, we should
pursue the historical understanding that the Kingdom of God was presented in the past as
the crucifixion of Christ, and is realized today in the lives of Christians, and will be complet-
ed in the future through the second coming of Jesus Christ.

Lael Caesar, GC, Adventist Review/Adventist World

“Murderer from the Beginning? The End:

Climactic Implications of John 8:44 for the Cosmic Conflict”

James 2:10 is declaration rather than demonstration. Acknowledging that truth, this pre-
sentation employs, and elaborates on, the explanatory power of Christ’s crucifixion to clar-
ify the association between murder and lying, criminal violations whose common origins
Jesus attributes to the devil. And whereas divine intervention in holy war is the historical
manifestation of the cosmic conflict, this presentation seeks to show how the historical
event of the crucifixion of the Warrior God who is Prince of Peace constitutes ultimate
proof for Jesus’ linkage between murder and lying: implicating the devil as originator of
both, identifying the devil as the original and unscrupulous aggressor in cosmic war, and
discussing the pacific and restorative nature of God’s involvement with cosmic conflict.

Larry Lichtenwalter, MENA, Middle East University

“The Apocalypse and Ethics: Eschatology and

Moral Imagination in the Book of Revelation”

Eschatology inevitably casts a moral vision—generating a corresponding ethic and giving

promise of offering a unity of life and the possibility of total fulfillment. Revelation’s
eschatology and ethics interweave, informing Scripture’s ultimate moral/spiritual vision
and urgent appeal. Moral realities unfold against the vivid tapestry of an eschatological
horizon comprised of a historical flow (past, present, future) and in the context of an
overarching worldview with its vision of God and His redemptive re-creation. These moral
realities include character (being and doing), freedom and choice, truthfulness, worship,
covenant faithfulness, ethical practice, reconciliation, ethical norms, moral dilemmas,

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and moral agency. The context for ethical reflection is nuanced through key integrating
themes that call for priority in our thinking and ethical method. Revelation puts us in
a moral context—telling us what condition human life is in, where we are, and where
we are going. It informs us what questions need to be answered. It provides the phil-
osophical map, the larger moral vision against which its various moral themes can be
considered.

Laszlo Gallusz, TED, South East European Union Conference

“How Soon is ‘Soon’? Reading The Language of

Eschatological Imminence in the Book of Revelation”

From its first verse to its very last, Revelation is replete with the language of imminence. Its
temporal emphasis poses a problem in light of the almost two millennia-long wait for the
soon coming of Christ. This presentation identifies and analyses seven expressions of im-
minence in Revelation and makes an attempt to interpret the book’s temporal perspective,
paying attention to the matter of genre and the salvation-historical thought framework of
the biblical author, particularly to the Christ-event as the center of human history.

Leonardo Nunes and Willian Wenceslau de Oliveira, SAD, Northeast Brazil Academy

“Eschatology of Love: The Concept of Agape in Matthew’s Gospel”

The term “love” in its substantive form occurs only once in the book of Matthew (24:12).
Traditionally, love in this text has been interpreted as “Christian agape,” the law of Christ—
as opposed to the Mosaic law and persecuting hatred against Christians. However, the ver-
bal form also occurs in Matthew and is directly connected to the Old Testament, suggesting
that the understanding of Matthew 24:12 relies upon the comprehension of the use of the
term “love” in Hebrew scripture. Finally, the eschatological meaning of this text is evalu-
ated in the context of the definition of the remnant and of his work in verses 13 and 14.

Marcelo Dias, SAD, Brazil Adventist University

“The Importance of Eschatology to the Development of Adventist Missiology:

A Look Beyond Sensationalism Toward Identity”

This article will focus on the idea that, because the “Adventist” aspect sometimes separates
the movement from this world, a mature Adventist missiology should be founded on a sol-
id eschatological understanding not only about happenings of the future or the last days,
but also the identity of the Adventist movement today. That will lead to the development

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of effective mission strategies for disciple-making (including its godliness, zeal, joy, and
hope aspects), for new generations (including its understanding of the kingdom), and for
world religions adherents (including its various eschatological views).

Marcio Costa, SAD, Parana Adventist Academy

“Early Adventism in the Republic and the Expectation of a Persecuting Power”

One of the most concerning prophecies to Adventists relates to religious persecution that
will begin in the United Sates and spread throughout the world. Uneasy expectations re-
garding the American government can be traced even before the foundation of the Sev-
enth day Adventist Church in 1863. In the early 1850s Hiram Edison, Joseph Bates, Otis
Nichol, John Andrews, and John Loughborough had already expanded the future role of
the United States as a persecuting power. This presentation reveals the situation that led
Sabbatarian Adventists to question America’s role in religious liberty while the ideals of the
founding fathers were still fresh.

Marco Terreros, IAD, Inter-American Adventist Theological Seminary

“Theistic Evolution and Adventist Eschatology”

Theistic evolution, a widespread theory held by Catholic and non-Catholic believers, seeks
to explain the origin of the universe. Among Roman Catholics it became official after Pope
John Paul II’s affirmation before the Pontifical Academy of Sciences that there is no real
conflict between Scripture (and theology) and the findings of science. Theistic evolution
is a reigning paradigm among Protestant—even Evangelical—scholars, and Adventists are
no longer the exception. The paper questions evolution in its theistic version by pointing
out implications for Adventist eschatology, beginning with implications for key principles
of eschatological interpretation and following with implications for ten key Adventist es-
chatological beliefs.

Marcos Blanco, SAD, South American Spanish Publishing House

“Divine Timelessness, Foreknowledge, and Providence: Can We Hasten the

Second Coming? A Comparative Study Among Adventist Authors”

This presentation presents and evaluates two different approaches to the issue of the delay
of the second coming. Some Adventist theologians believe that Jesus has not yet come
because He is waiting for His people to consecrate and testify diligently; in this view God’s
people are responsible for the delay. In contrast, other Adventist authors suggest that
Jesus will return only when He decides it, and there is nothing that can be done to hasten
or delay the time of His coming. Both positions are evaluated, concluding that neither

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biblically solves the problem of the delay of the second coming, since neither elaborates
its views from the biblical presuppositions of the divine omniscience and providence—two
key presuppositions to elaborate a biblical answer to this issue. Finally, a working proposal
about the delay/hastening of the second coming is presented.

Merlin Burt, GC, Andrews University

“Making a Movement: The Linking of the Sabbath and

Heavenly Sanctuary Ministry of Jesus in Early Adventist History”

This presentation presents the historical development of Seventh-day Adventist theology

up to about 1850 as it relates to the core doctrinal distinctive that linked the Sabbath to
the heavenly sanctuary ministry of Jesus in the Most Holy Place. This linkage gave the Sab-
bath eschatological importance and called Adventists to world evangelism in light of the
gospel and the soon coming of Jesus. Sabbatarian Adventists who understood the histor-
ical progression of prophecies in Daniel and Revelation identified the period after 1844 as
the time of the end. They connected an end-time investigative judgment and the sanctuary
ministry of Jesus to the Sabbath in the three angels’ message. This made the three angels’
message the foundational basis for Seventh-day Adventist gospel evangelism.

Michael Campbell, GC, Adventist International Institute of Advanced Studies

“Adventism Interrupted: The World Wars, Fundamentalism, and the

Development of Seventh-day Adventist Theology”

World War I was a defining moment in world history. It had profound implications for
religion, particularly among evangelical Christians. At the same time, it also had profound
implications for Seventh-day Adventism. This presentation examines its impact for Sev-
enth-day Adventist theology, particularly in a renewed emphasis upon Adventist escha-
tology. During World War I the rising fundamentalist movement held a series of prophecy
conferences that captured the attention of Adventist church leaders. By the end of the
conflict this sense of militarism had pervaded Protestant Christianity with various reactions
to the war. This presentation surveys some of those reactions within Adventism, including
how this impacted eschatological debates with Adventism and fundamentalism. The fo-
cus of this presentation is to survey Adventist eschatology and theological debates from
World War I through World War II, leading up to the pivotal 1952 Bible Conference that
finally culminated in continued eschatological discussions. This presentation argues that
both twentieth-century world wars had a profound impact upon Seventh-day Adventist
theology.

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Michael Hasel, NAD, Southern Adventist University

“History and Prophecy: An Archaeological Perspective of Biblical Eschatology”

This presentation seeks to address the interconnection between history and prophecy
from a historicist perspective by exploring the prophesied destructions of Judahite cities
by the eighth-century prophet Isaiah. The focus is on the Assyrian campaigns in the north
and south, with specific attention to the prophetic details found in the text and mirrored
through archaeological evidence of cities. A comparison is then made between the literal
fulfillment of God’s judgments against Israel and Judah and the eschatological fulfillment
in apocalyptic prophecy.

Miguel Gutierrez, EUD, Italian Adventist University, Villa Aurora

“The Eschatology of Zechariah 9”

Zechariah 9, especially verses 9–10, is a well-known Bible text, mainly because of its cita-
tion in the New Testament narrative of Jesus’ entry into Jerusalem. These verses describe
the humble Messiah, who comes to Jerusalem “riding on a donkey.” However, one of the
paradoxes of the chapter is that it not only describes the humble Messiah and His peaceful
kingdom, but also a liberation war that destroys Israel’s enemies and gives the land to the
children of Israel. So it appears important to investigate the precise meaning of verses 9–10
in the context of the whole chapter. This presentation analyzes the structure and content
of the chapter, and then reflects on its eschatological message.

Miguel Luna, SAD, Peruvian Union University

“Joel and Peter: A Perspective on Eschatology and Mission”

After the great commission and the outpouring of the Holy Spirit on Pentecost, the apostle
Peter addressed the multitude of devoted Pentecost pilgrims by giving them the reason
for such a miracle among them. His discourse suggests an important combination of what
we may identify as a relationship between eschatology and mission when he quoted the
prophet Joel. This presentation explores the theological connection between eschatology
and mission addressed by Peter’s discourse. There’s a message, mission, and a proclama-
tion. Indeed, that mission encompasses more than just a proclamation and is immersed
also in forming disciples who can fulfill that mission and prepare people for the coming
of the Lord.

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Nestor H. Petruk, EUD, Sagunto Adventist Secondary School

“Call Me ‘YHWH is Light’: Eschatology from Ancient Israel and the Hebrew Bible”

The theology of the “last day” events in the Old Testament, especially in the prophetic
books, is always related to the “day of the Lord.” This “day of YHWH” is always related to
God`s judgment. This “day” is often related to a day of darkness against a day of light.
Particularly in the Psalms, God is presented as light or as the source of light, often in
parallel to the judgment and salvation to God’s people. A philological study of ancient
Israelite names unearths much information regarding ancient Israel’s religion and beliefs.
This presentation of onomastic ancient inscriptions helps to see the God of Israel, YHWH,
as light and salvation.

Nicholas Miller, GC, Andrews University

“Calculating the 1,260-Year Prophecy”

While the ending of the 1,260-year prophecy of Daniel and Revelation appears relatively
decisive, there has been criticism of the beginning period as being rather obscure and im-
precise. A careful, historical understanding of the history of church and state is exceedingly
helpful to an understanding of prophecy. Rather than focusing on military events, losses
or victories, a concern with legal enactments relating to church and state is of greater im-
portance. The uprooting of three horns is a historical process over a period of time, from
the 470s to 550s, whereas legal enactments—especially related to the Justinian Code—can
provide a more precise time boundary for events. It also serves to highlight the end of the
period, with Justinian’s Religious Code being replaced by the Napoleonic Secular Code in
1798. This new way of looking at prophetic periods may also help us with more obscure
prophecies, such as the time periods in the fifth and sixth trumpets of Revelation.

Oldrich Svoboda, EUD, Czech-Slovakian Union Adventist Theological Institute

“The Cosmic Aspect of Reconciliation in the Christological Hymn

of Colossians 1:15–20”

Paul’s famous hymn in Colossians 1:15–20 highlights Jesus’ key role in the process of rec-
onciliation of all things on earth or in heaven. But why should it be necessary to reconcile
all “in heaven” to God? The use of the Greek verb apokatallassō, “to reconcile,” expressing
the positive improvement of mutual relationship, suggests a certain cosmic problem of
trust and relation to God. It seems, in the light of parallels in Ephesians, that the “reconcil-
iation” of heavenly beings consists in their better understanding and appreciation of God’s
wisdom and character. The basis for it was laid down on Calvary, but it has its historical
continuation leading to eschatological climax.

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Oliver Glanz, GC, Andrews University

“Jeremiah’s ‘Incoherence’ as a Condition for Approaching the God

of the Apocalypse Biblically”

The book of Jeremiah is a challenge to any biblical scholar who seeks to create a rationally
satisfying coherence in an otherwise chaotic collection of poems, incongruent oracles, bro-
ken chronologies, and disruptive claims. Very different scholarly routes have been chosen
to explain Jeremiah’s incongruence. While all approaches have helped to enlighten modern
research, they have their limitations for constructing theological meaning. Therefore, this
presentation suggests reading Jeremiah according to its text-linguistic markers. Once the
contradictions and dissonances are analyzed as reflecting conflicts within the God of the
apocalypse, the book of Jeremiah can contribute significantly—as perhaps no other proph-
et—to a fresh and vibrant understanding of Israel’s God. Jeremiah presents two different
perspectives on YHWH: the all-powerful and sovereign governor of all of creation, and, on
the other hand, a God who severely struggles with His own governing. Jeremiah’s YHWH
helps the reader redefine the relations between reason, emotions, and values—an import-
ant prerequisite when approaching the apocalypse biblically.

Passmore Hachalinga, SID, Ellen G. White Institute

“Stages of Biblical Eschatology: A Panoramic View of the Last-Day Events”

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

Patrick Etoughe Anani, WAD, Adventist University Cosendai

“The Beginning Aspect: The Eschatology in the Old Testament”

Eschatology, “the teaching of the last things” (from the Greek eschaton, ‘’last” or “final”),
is usually thought to focus on the last things. However, eschatology is not only the end
of everything; it has a starting point. Old Testament eschatology is a story of restitution;
hence it may be said to begin with the fall of Adam and Eve, where God is in full presence
with Adam and Eve and announces the seed for eschatology. After the fall, humanity fell
out of relationship with God. The remainder of Scripture tells the story of God’s plan to
restore holiness among a holy people. This presentation seeks to situate the linear under-
standing of Old Testament eschatology.

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Paul Petersen, TED, Danish Union

“God’s People of the Eschaton: The Reversal of the Role of Daniel as

Prophetic Characterization of the End-Time Saints”

The book of Daniel defines a specific period as the “time of the end” or even “the appointed
time of the end.” As understood by Adventist interpreters, the prophetic-historical visions
of Daniel provide a framework for eschatological events and New Testament writings—not
least the apocalyptic of Jesus and the book of Revelation—expanding the description with
many elements. But the focus in Daniel itself is less on the details of the eschaton and more
on the nature of the people of God during this final period of earth’s history. This presen-
tation will explore eschatological teachings in the book of Daniel regarding the characteris-
tics of the people of God during the “appointed time of the end.” The major key for such a
characterization is the often-overlooked significance of the reversal of Daniel’s role—from
hero of the narrative in Daniel 1–6 to troubled visionary in Daniel 7–12. While highlighting
important exegetical questions in chapters 8 and 12, the presentation thus will primarily
emphasize larger literary-theological aspects of the book of Daniel as a whole. While point-
ing out some common exegetical misunderstandings, the presentation primarily seeks to
expand our theological understanding of the investigative judgment.

Peter Korave and Thomas Davai Jr, SPD, Pacific Adventist University

“Immortality and Eschatology: A Biblical Assessment of the Melanesian

Doctrine of Tevel Blo Dai Mahn (from the Valley of the Dry Bones)”

The belief of the tevel blo dai mahn (“spirit of the dead person”) is the dominant theme in
Melanesian societies. The Melanesians understand their immediate or distant future in the
context of their dead relatives’ return in the tevel (“spirit”) form. The tevel that comes in a
ghostly form is the divine part that seems to know all the answers the living need about life
and its meaning. That divine part can bring wealth and happiness. However, the challenge
is that the Melanesian doctrine of tevel blo dai mahn contradicts Scripture’s teaching of
the resurrection of the dead in bodily form, and especially the resurrection that is imaged
by dry bones in Ezekiel 37:1–14.

Petras Bahadur, GC, Global Mission Study Centers

“The Last Day and Descent of Isa al Masih (Jesus) in Islamic Eschatology”

One of the greatest beliefs Christians and Muslims hold in common is the eventual return
of Isa al Masih (Jesus Christ) to earth. Although they may differ in their understanding of
the events that led up to His ascension to heaven, most Muslims believe He was taken up
alive at the end of His life on earth and will return from heaven at the end of time. Al-
though references from the ahadith (plural for hadith) seem to be clear concerning Jesus’

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descent, some theologians and commentators struggle to find explicit references within
the Qur’an to support these ahadith. While most Islamic scholars throughout history have
believed in the return of Isa, and there is a growing anticipation within Islam of the end of
the world and the imminent return of Isa al-Masih, there are some scholars now denying
His return. This is probably based on theological implications of this belief.

Ranko Stefanovic, GC, Andrews University

“Significance of the Structure of Revelation for the

Prophetic Interpretation of Revelation”

While historicism is the accepted approach to the prophetic interpretation of Revelation by

the Seventh-day Adventist Church, in the last several decades some Adventist pastors and
laymen have attempted to reinterpret the prophecies of Revelation—in particular the seven
trumpets—along futuristic lines. Some also argue for the dual application of Revelation’s
prophecies by trying to combine historicism with futurism. This presentation shows that
the traditional interpretation of some of the book’s key visions have significantly contrib-
uted to the increasing futuristic trend observed among Adventist membership today. It will
show that the book of Revelation itself points to historicism as the most appropriate and
the only valid approach to prophetic interpretation. Some practical suggestions will be
offered to show how the meaningful interpretation of some key passages of the book—
including the messages to the seven churches, the vision of chapters 4–5, and the intro-
ductory vision to the seven trumpets—serves as a safeguard from the pitfall of futurism.
Some attention will be given to the seven trumpets and the seven last plagues, which are
strongholds for the futurist position.

Raúl Esperante, GC, Geoscience Research Institute

“The Experience of Salvation 160 Years after Darwin”

The biblical concepts of free salvation by grace, the end of death, and re-creation are
in conflict with current naturalistic theories of origin and the Darwinian explanation of
biological diversity. In the Darwinian worldview, there is no God and there is no personal
salvation—only the improvement of the species through mutations and natural selection
of the fittest. Suffering, struggle for survival, and death are part of the mechanisms that
will bring about a better species. This is in stark opposition to the message of the Bible.
The conflict between Darwinism and Scripture (and Christian faith) affects ideas related
to origins or protology: the origin of the universe, earth, life, and humans. It also affects
eschatology: what happens after this life? For the extreme materialistic Darwinist, there is
only matter and energy. Darwin spread the idea that we are not valuable, with no hope
of personal salvation, awaiting only death. Christ assured us that we are valuable, that He
overcame death, and that one day He will completely remove it, giving us hope that this
life is not all there is.

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Remwil Tornalejo, GC, Adventist International Institute of Advanced Studies

“The Kingdom of God and Its Implications for Eschatology and Social
Responsibility”

Today the understanding of eschatology is not just about the future. Bible scholars recog-
nize both the present and future dimensions of eschatology. But somehow the present and
practical aspects have not generated much attention and discussion—especially among
Adventist circles. The key to a better understanding of the interrelatedness of present and
future aspects of eschatology is found in the theology of the kingdom of God. The correct
understanding of the kingdom of God has vast ramifications not only on the future, but
also on the present moral and social aspects of the life of the believer.

Richard Choi, GC, Andrews University

“The Eschatological Manifestation of Divine Wrath and the Problem of Faith in Paul”

Paul describes the revelations of God’s righteousness and wrath as two parallel but distinct
phenomena. He argues that “the revelation of God’s righteousness” is “apart from the
law,” raising the question of whether such a concept of God’s character does not cause
His mercy to eclipse His justice. This presentation argues that Paul’s intention in Romans
is to differentiate between God’s justice and His punitive justice. God’s wrath represents a
special eschatological expression of His justice that seeks to deal with sin, but His wrath is
not an intrinsic part of His justice or character—for if there were no sin, there would be no
need for wrath. Faith also represents a special eschatological expression of God’s mercy to
deal with the problem of sin. Its function is to meet the urgent need for forgiveness created
by sin—for if there were no sin, there would be no need for forgiveness. This presentation,
then, argues two obvious but crucial points: There will be neither the need for God’s wrath
nor His forgiveness when sin has been forever eradicated from the universe. But until such
time dawns, His wrath and His merciful provision of faith in Christ are His chosen methods
of dealing with sin, even after the probation closes.

Richard Elofer, GC, Global Mission Study Centers

“Eschatology in Judaism”

The topic of Eschatology has always been a major topic for Judaism—biblical Judaism as
well as rabbinical Judaism. This presentation explores the last judgement, the resurrection
of the dead, the world to come, the afterlife (Gan Eden, “Paradise”; and Gehinnom, “hell”).
It will also discuss the Jewish answer to the question of whether Israel or the nations will
inherit the world to come.

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Richard Davidson, GC, Andrews University

“When Did the 2,300 Days of Daniel 8:14 Begin and End? Fresh Evidence
from Scripture, Chronology, and Karaite History”

This presentation accepts and assumes the solid work done by other Seventh-day Adventist
scholars in establishing the date of 457 BC as the starting date for the 2,300-day proph-
ecy of Daniel 8:14, and AD 1844 as the ending date of the prophecy. Building on these
biblically based conclusions, this study explores fresh evidence from Scripture, chronology,
and Karaite history in order to determine if there can be more precision with regard to
the starting and ending dates of the 2,300 day-year prophecy. It concludes that the time
period of the prophecy certainly begins in the autumn (not spring) of 457 BC—probably
on the Day of Atonement, October 30—and ends on the Day of Atonement in AD 1844,
which, according to the biblical reckoning, almost certainly fell on October 22 that year,
not September 23.

Richard Rice, GC, Loma Linda University

“Adventist Identity and Remnant Heritage”

The notion that Seventh-day Adventists are the remnant church of Bible prophecy has
played a central role in the church’s consciousness from its earliest years. It entails the
notion that Adventists are a special people, with a special message for the end of history,
distinct from all other forms of Christianity. There are diverse opinions among Adventists
today as to just what it means to be the remnant church. For some it lies in the fact that
the Advent movement exhibits definite prophetic earmarks, including the specific time of
its origin and the manifestation of the gift of prophecy within its ranks. For others, the
dramatic differences between Adventism today and Adventism in its earliest years call for
another look at the remnant. As they see it, remnant identity involves engaging the world
in healing and redemptive activities, much as Adventists did in the nineteenth century,
along with the recognition that God’s final remnant will include people from various reli-
gious groups.

Richard Sabuin, NSD, Education/Sabbath School and Personal Ministries

“Eschatological Significance of the Name ‘The Alpha and the Omega’”

The title “The Alpha and the Omega” in Revelation has been discussed by many scholars.
While the identity has been clear, the application of its meaning to the reading of Rev-
elation has not been much explored. This presentation tries to apply its meaning from
another perspective: John’s historical and literary arrangement of the phrase. This perspec-
tive includes some factors: the connection of the title to “the First and the Last” and “the

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Beginning and the End”; and where the title is found—at the beginning and the end of
the book of Revelation. Analyzing carefully all the facts above, it seems that the title “The
Alpha and the Omega” suggests a reading and understanding of Revelation in a historical
overview from beginning to end.

Rico Javien, SSD, Adventist University of the Philippines

“The Theological-Eschatological Implications of Michael in Jude”

The epistle of Jude is shrouded with rich theological significance, in spite of its shortness.
Theological themes like the order of salvation, faith, mission, worship, judgment, the great
controversy, the second coming, the end of the world, and others are interwoven in the
fabric of Jude. The book starts with protology and ends with climactic and cosmic victori-
ous eschatology. This presentation explores Michael’s role in the great controversy accord-
ing to Jude. References to Michael in the Bible are all in the context of intense violence,
war, death, and resurrection. Indeed the highlight of Jude’s eschatology is Michael, the
heavenly warrior who victoriously defends His people and will end the great controversy.

Robert Osei-Bonsu and Solomon Appiah, WAD, Valley View University

“Rethinking the Parousia in the Face of Proliferated Eschatological Theologies”

Evangelical Christianity has historically been divided on the subject of interpreting the real-
ities and especially the timing of the Parousia. Differing schools of interpretation—such as
premillennialism, postmillennialism, and amillennialism—have variously been postulated
and advanced to great lengths throughout the history of the Christian church. The current
widespread proliferation of Christian renewal movements, especially in non-Western re-
gions of the world, and their teachings on wealth and prosperity are of concern to Adven-
tists. Their teaching emphasizes a “this-worldly” understanding of how to live a balanced
Christian life, creating wealth and prosperity and hastening the Parousia. There is the need
for a rethinking and proper contextualization of the biblical doctrine on this subject. Thus,
a proper understanding of the realities of the second advent will inform the church about
how to make the necessary doctrine of eschatology meaningful to its members. This pre-
sentation engages the Seventh-day Adventist position on the Parousia, making suggestions
of practical strategies to share the biblical view of eschatology to a world that has become
naturally permissive and gullible to these many winds of doctrines.

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Roger Ruiz, IAD, Central American Adventist University

“Daniel 11:40–12:3 and 12:13: Narrative Flow and

Chronology Relation as Eschatological Indicators of Temporality”

This presentation studies temporality and the chronological relation of the expressions ‫תע‬
‫ץק‬, ‫ איהה תעה‬and ‫ ןימיה ץק‬in Daniel 11:40–12:3 and 12:13. The analysis of the text combines
morphological, syntactical, and semantical approaches from a grammatical view, including
the exploration of the context from a linguistic perspective. The paper suggests that ‫ץק תע‬
is a temporal phrase describing a span of time that initiates immediately after the “time,
time, and half of time” of persecution and ends at the second coming of Christ. ‫איהה תעה‬
represents the last part of ‫ ץק תע‬and includes the rising of Michael, the time of trouble, a
partial/special resurrection, liberation, and glorification. And ‫ ןימיה ץק‬is the last moment of
‫ ץק תע‬including the general resurrection.

Ronald du Preez, NAD, Arizona Conference

“A Fresh Look at the Fifth and Sixth Trumpets”

This presentation takes a fresh look at the Litch-Smith-White perspective on the fifth and
sixth trumpets of Revelation. It is argued that valuable insights may be obtained—and faith
may be strengthened in Jesus, the Alpha and the Omega—from the final book of the Bible
that deals with the end times.

Ronald Nalin, GC, Geoscience Research Institute

“Is Eschatology a Threat to Science? 2 Peter 3 and God’s Action in History”

Biblical depictions of eschatological events presuppose a manner of divine intervention

potentially in conflict with the principles of uniformitarianism adopted in the practice of
science. 2 Peter 3 contrasts a uniformitarianist argument with an interventionist view of
God’s action in history, referring to three specific events: the creation, the flood, and the
day of judgment. This view of history affirms God’s commitment to love and rescue His
creation, while at the same time attesting the superiority of the Creator over His creation.
Eschatology does not need to represent a threat to science, provided that our understand-
ing of the relation of the present to the past and future acknowledges: 1) the reality of
God the Creator as preexisting and distinct from His creation; 2) there have been divinely
caused processes in the past, when God intervened in nature; and 3) these past divine
interventions warrant the possibility of a future one.

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Ross Winkle, NAD, Pacific Union College

“A Calculated Exegesis of the Cryptographic Number of the Beast”

The most notorious number in the Bible is the enigmatic number of the Sea Beast, 666. Af-
ter discussing the visual representation of this number in the earliest Greek manuscripts in
light of recent numerical and papyrological research, this presentation explores the mean-
ing of the verb ψηφίζω in Revelation 13:18 and other biblical and extra-biblical texts. It
concludes that 666 is not a number to be understood as a series of three sixes—that the
interpretation of the cryptogram must be understood from the standpoint of psephical
calculations of the numerical equivalents of the letters of ancient alphabets, and that the
symbolic meaning of the number, or of its factor of six, is not primary to the text.

Sampson M. Nwaomah, GC, Adventist University of Africa

“Wealth, Possession, and Eschatology in Luke 12:13–21”

The quest for wealth and possession is a very absorbing human activity in contemporary
society, even amongst Christians. This compulsion seems so dominant that little attention is
given to its eschatological dimension. Yet, Jesus’ teachings in Luke 12:13–21 suggest there is
a strong link between eschatology and the attitude of wealth acquisition. Therefore, this pre-
sentation explores Jesus’ teachings on wealth acquisition, possession, and management as
well as their eschatological implications. It concludes that wealth is no substitute for good-
ness and character and is not a guarantee for the real essence of life, accountability towards
God. Conclusively, the divine pronouncement on the rich but foolish farmer constitutes an
invitation to readers to evaluate their attitude towards wealth in view of eschatology.

Sang-Hoon Jee, SSD, Asia-Pacific International University

“A Critical Evaluation of Dispensationalism:

On the Fulfillment of the Signs of the Second Coming of Jesus Christ”

Dispensationalism is one of the most influential theological systems of Christian eschatol-

ogy. It is a movement of eschatological interpretation of biblical prophecy distinguished
by its belief that a literal hermeneutic mandates a consistent distinction between Israel
and the church. Its understanding of the signs of the second coming of Jesus Christ and
of the fulfillment of these signs not only presents unique features of its understanding of
the Bible prophecy but also expresses its particular characteristics. In order to have a sound
biblical understanding of the signs of Jesus Christ’s second coming, the understanding of
dispensationalism should be critically evaluated. This presentation will analyze the dispen-
sationalists’ understanding of the signs of the second coming of Jesus Christ and their ful-
fillments. Based on that analysis, it will provide a critical evaluation of their understanding
on the subject.

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Segundo Azo Salazar, SAD, Peruvian Union University

“Ellen G. White and Her Hermeneutical Presuppositions

Regarding the Events of the Last Days”

The purpose of this presentation is to analyze eschatological events mentioned by the

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

Sergey Davidoglu, ESD, Zaoksky Theological Seminary

“The Heavenly Temple Motif in the Eschatological View of The Book of Revelation
and Jewish Apocalyptic Texts of the Third Century BC–Second Century AD”

The book of Revelation is not the only apocalypse, but is also a part of the Jewish apocalyp-
tic tradition, developed within Christian teaching. Revelation appeals to issues using meth-
ods and images that have already been formed in the Jewish tradition. There are references
to the motif of the heavenly temple, contained also in Jewish apocalypses, throughout the
book. The interest of this presentation is in understanding the place the heavenly temple
occupies in the eschatological views of the Jewish apocalypses and in Revelation, and the
distinctive features of the temple in Revelation. This comparison can help to realize the
roots of John’s idea of the heavenly temple and to provide a better understanding of it.

Sergio Becerra, SAD, River Plate Adventist University

“The Eschatological Elements of the Adventist Doctrine of the Sabbath”

This presentation analyzes the documents on the Sabbath published by Thomas M. Preble
and Joseph Bates between 1845 and 1849. They are the first writings on the Seventh-day
Sabbath among North American Adventists of the nineteenth century. This presentation
examines the motives that guided the eschatological movement of Adventism to adopt
the biblical-historical doctrine of the Sabbath. It also explores the original contributions of
Adventism to the Christian doctrine of the Sabbath.

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Sergio Celis, SAD, Chile Adventist University

“Eschatological Connections between the Day of Atonement and the

‘Day of the Lord’“

One of the most important themes in Seventh-day Adventist eschatology is the interpre-
tation of the day of atonement as a time of judgment just before the second coming of
Christ. In the Old Testament, however, the main description of the judgment comes from
the prophetic announcement of the coming of the “Day of the Lord.” Adventist eschatol-
ogy uses some elements of this concept to explain some important ideas of the eschato-
logical timeline. A study of these biblical motifs shows important parallels among them.
Both describe a time of judgment, distress, and a vindication for the people of God. These
and other parallels allow a possible harmonization of these two motifs in the Adventist
understanding of the eschatological events.

Silvia Torreblanca, IAD, Antillean Adventist University

“The Strong Groans of Nature”

From the entrance of sin, nature has been affected and, as illustrated by Paul, it groans
and is in labor pains. But using this analogy, at the end time, are these moans louder and
the labor contractions already more frequent and painful? This presentation reviews some
of the most worrisome environmental problems produced by man, and then addresses the
environmentalism-eschatology dilemma and the theological responses to it.

Skip Bell, Gyeong Chun Choi, Stan Patterson, and David Penno, NSD, Sahmyook
University; GC, Andrews University Seminary

“A Call to Relational Leadership Arising from a Shared Eschatological Vision”

The book of Revelation contrasts two distinct approaches to leadership. This presentation
describes these approaches and draws conclusions as to how Christians should practice
leadership in light of the eschaton. The two approaches are traced from the rebellion in
heaven, through creation, the life of Jesus, and with a focus on the apocalyptic messages
of Scripture. This study is needed because the practice of leadership in the church has
a profound effect on the church’s witness and accomplishment of mission. Faithfulness
among God’s people in the last days can only be experienced when leadership is practiced
according to God-honoring principles. This presentation concludes that the loving, non-co-
ercive, relational dynamic—demonstrated by the Lamb’s leading during the eschaton—
provides a biblical template for Christian leadership in the present time.

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Teófilo Correa, GC, Adventist International Institute of Advanced Studies

“Living the Future: The Value of the Present Experience for Eschatological Events:
A Look at Amos 5”

Eschatological passages are used to emphasize the “coming” events, and sometimes we
overlook explicit messages for the present moment, which is one of the main reasons
for the revelation of messages ahead of time. This presentation focuses on an exegetical
approach to the prophecy of Amos 5:4–8 in order to explore its message and implications
to those whom the eschatological oracle has addressed and what God expected to see in
His people in their present and daily life. The presentation follows conventional exegetical
procedures, highlighting the relevance of the message in its time. Their implications for
interpreting and applying eschatological prophecies are also noticed.

Teresa Reeve, GC, Andrews University

“Waiting for the Master’s Return: Readiness for Jesus’ Coming in Luke 12:1–13:9”

Often in thinking about eschatology, we are preoccupied with signs of Jesus’ coming and
the events that will precede His appearing. Jesus was more interested in concerns beyond
this, as evidenced in Luke 12:1–13:9—a discourse seldom considered when dealing with
eschatology. Nonetheless, warnings about judgment and the coming of the Lord permeate
the whole passage, climaxing in two paired tales about a master’s return. In this central
section of the discourse, Jesus—as He does so often in the gospels—calls on His servants
to be ready for His coming. Going beyond His oft-repeated reminder to stay alert and be
ready, this passage provides specific instruction regarding how Jesus wishes His servants
to be prepared for His return. This presentation focuses on Jesus’ instruction to leaders
(οἰκονόμος) and seeks to explicate how, in the context of the discourse as a whole, this
parable directs us as leaders to care for His household and be prepared for His coming.

Timothy Standish, GC, Geoscience Research Institute

“Why Catholics Can Embrace Theistic Evolution and Why Adventists Can’t”

Theistic evolution lacks a clear, concise, and definitive definition. However, two features are
common to characterizations of theistic evolution: 1) an account of origins at odds with
the biblical record of history and 2) death before sin. These characteristics appear irrecon-
cilable with biblical Christianity, so how could theistic evolution become acceptable within
any Christian tradition? Possible answers include: 1) abandoning the authority of Scripture
and 2) defining death before sin differently than death after sin. Both accommodations

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are achievable through Catholic doctrines, which are examined based on official Catholic
statements regarding theistic evolution and creation during the time theistic evolution be-
came accepted as an orthodox Catholic position. These are compared with the Seventh-day
Adventist Church’s Statement of Fundamental Beliefs.

Thomas Shepherd, GC, Andrews University

“Eschatology and Everyday Life: How Paul Brings Home the

Last-Day Message to Our Daily Life”

The apostle Paul has much to say about eschatology and particularly the eschatological
significance of Jesus’ resurrection. It is striking how Paul links the eschatological truth of
Jesus’ resurrection to his own life and ministry and to the everyday life of the Christians to
whom he writes. This presentation illustrates this feature of Pauline theology by mapping
the everyday themes that arise from Paul’s discussion of the resurrection in his letters.

Vanderlei Dorneles, SAD, Brazil Adventist University

“An Earlier Armageddon: The Starting Time of the Last Battle and the
Critical Condition of the Wicked at the Sixth Bowl”

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

Warren Simatele, SID, Rusangu University

“The Ten Commandments and the Eschatological Church: 1 Corinthians 15:56”

This presentation identifies the law of God, the Ten Commandments, in 1 Corinthians 15:56
and its implications on the eschatological church. The term “law” appears in isolation in
the resurrection text, causing some to consider it an interpolation; however, its presence
here not only heightens the continuity of God’s law in the eschatological church, but also
its significance in the work of redemption and ultimate victory over sin and death, a devel-
opment that will usher in eschatological rest in God’s entire universe.

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Warren Trenchard, NAD, La Sierra University

“An Adventist Theology of the Earth in Light of the End Time”

Like most Christians, Seventh-day Adventists have historically displayed little interest in
ecological matters. Around 1970, Adventist authors began addressing the issue of Chris-
tians’ responsibilities regarding the earth. However, such important efforts and official
statements were neither comprehensive nor systematic. It remains for Adventists to de-
velop a theology of environmental responsibility—one that is not only Christian but also
uniquely Adventist. This presentation proposes an Adventist theology of the earth within
a paradigm of five affirmations and two symbols. While none of these affirmations or
symbols are entirely unique to Adventism, the assemblage is particularly characteristic of
Adventist thought and practice. It asserts that such a theology of the earth is both comple-
mentary to an Adventist eschatology and necessary for it.

Wilson Paroschi, NAD, Southern Adventist University

“Jesus’ Eschatological Legacy: The Tension between the Nearness of the

Second Coming and the Mission of the Church”

Scholars generally agree that eschatology lies at the very heart of Luke’s purpose in writing
his twin volumes. The predominant concept, sometimes called the “classic” theory, relates
that purpose with the delay of the Parousia. The idea is that the eschatological consumma-
tion announced by Jesus as imminent, and so expected by early believers, had become such
a major source of anxiety for the church that Luke decided to give a definitive answer for it:
he abandoned the belief in Jesus’ soon return altogether and, by conceiving the church’s
world mission, pushed the final consummation into the distant future. This presentation
does not intend to provide a detailed analysis of this theory. Instead, it argues that though
Luke does admit a delayed fulfillment of the church’s hope associated with the preaching
of the gospel, he has not entirely done away with the idea of an imminent end, and the
tension between both concepts was conceived by Jesus Himself—rather than being redac-
tionally fabricated—to keep the church healthy and faithful. The discussion centers on the
book of Acts.

Zane Yi, GC, Loma Linda University

“Re-Creation and/or Renewal? Reimagining the End”

How one imagines the future affects how one engages the present. The crux of the issue
is not the timing of the eschaton—that is, the when—but what one imagines will happen
when Christ returns. A universally destructive eschatology presents a stumbling block to

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serious cultural and social engagement. This presentation examines the theological and
scriptural assumptions that support this view, arguing that while clear support can be
found for the judgment against and destruction of evil in its particularity, support for a
universally catastrophic eschatology—the annihilation of all things before being entirely
recreated—rests on tenuous grounds and is in tension with other key Christian theolog-
ical affirmations—namely the goodness of the created order, the incarnation, and work
of the Spirit. This presentation examines biblical passages to argue that the imagery and
symbolism of fire used in apocalyptic literature connotes purification through a limited
destruction of evil, rather than the universal obliteration of all things. This presentation
argues that preserving a sense of ontological continuity between this world and the one
to come is scripturally faithful, theologically consistent, and provides better motivation for
consistent and constructive cultural involvement.

Zdravko Stefanovic, NAD, Adventist University of Health Sciences

“When Do the Stars Begin to Fall?

Timely and Timeless Aspects of Biblical Prophecy”

Timely applications of the predictions made by biblical prophets often eclipse their timeless
qualities. This presentation points to a need to pay more attention to the timeless aspects
of biblical prophetic messages, particularly those that relate to the end times. To this end,
statements like “the sun will be turned to darkness and the moon to blood, the stars will
fall from the sky” are surveyed in their original Old Testament contexts and genres. The
presentation closes with a call to Adventist biblical scholars to give more attention to the
timeless aspects of biblical prophetic predictions.

The papers presented in this Bible Conference represent the position of their
authors and not necessarily the views of the organizing committee or the
Biblical Research Institute.

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 NOTES

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 FLOOR PLAN

Ergife Palace Hotel

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OF THE MEETING ROOMS

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 I M P O R TA N T I N F O R M AT I O N

1. Medical Needs: For first aid and other emergency medical needs you may contact the
business center (Mileto).

2. Shopping: You will have opportunities to go shopping. Some stores accept U.S. dol-
lars, Euros, or Credit Cards.

3. Internet Facilities and Telephone Service: Wireless internet will be available to all
guests; no password is needed. However, if everyone will connect at the same time, it
can become very slow. So avoid heavy downloads and use of the camera when com-
municating via FaceTime, Skype, etc. You may use the regular phone at your expense,
but keep in mind it can be very expensive.

4. Meals and Water: Two vegetarian meals a day will be provided for the registered
participants of the Bible Conference. Bottled water will be provided on our sightseeing
trips.

5. Conference Information and Books: An information table with books and materials
will be located at the area adjacent to the big hall where the main meetings will be
held.

6. Insurance: the GC has provided travel insurance for every registered attendee from
June 10 through 22. If your travel itinerary falls outside those dates, you must provide
your own insurance.

7. Security: Unfortunately big cities do have pickpockets. So when walking in public

and crowded spaces, be very careful with your wallet, passport, and other personal
belongings.

8. Bus Pickup: Calabrese buses will come as near as possible to the main entrance of the
hotel where they will pick up participants for the tours.

9. Timeliness and Study Tours: We should run a very timely schedule. So check the pro-
gram book and plan to be on board the bus a minute or two ahead.

10. Airport Return: On June 21, return to the Rome/Fiumicino airport will be arranged by
Calabrese from early morning to 11 am. Breakfast will be available from 6:00 to 8:00
am for the convenience of those whose travel itineraries will allow.

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 P L AC E S O F I N T E R E ST

Restaurants

• Il Postiglione
Via Aurelia 664 – 00165 Roma
(Walking Distance: 5 minutes)

• Ristorante Xian Du (Chinese Restaurant)

Via Aurelia 611/613 – 00165 Roma
(Walking Distance: 2 minutes)

• Osteria Romana
Via Aurelia 553 – 00165 Roma
(Walking Distance: 8 minutes)

Food Mart/Supermarket

• Piacere Terra Bio

Via Aurelia 756 – 00165 Roma
(Walking Distance: 4 minutes)

• Pam Roma Irnerio

Via Aurelia 21/23 – 00165 Roma
(Walking Distance: 17 minutes)

• Panorama Aurelia
Via Aurelia 822-824 – 00165 Roma
(Walking Distance: 19 minutes)

Metro Station

• Metro station closer to the hotel is Cornelia

(walking distance: 15 minutes; or by bus 246 (3rd stop)

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 Hymns

1. We Have This Hope. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . (Hymn # 214)

2. All Creatures of Our God and King. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . (Hymn # 2)

3. Alleluia! Sing to Jesus!. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . (Hymn # 167)

4. All Hail the Power of Jesus’ Name. . . . . . . . . . . . . . . . . . . . . . . . . . . . .(Hymn # 229)

5. A Mighty Fortress . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . (Hymn # 506)

6. Blessed Assurance, Jesus is Mine . . . . . . . . . . . . . . . . . . . . . . . . . . . . . (Hymn # 462)

7. Christ for the World . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . (Hymn # 370)

8. Christ is Coming . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . (Hymn # 201)

9. Come, Thou Almighty King. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . (Hymn # 71)

10. Crown Him With Many Crowns . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . (Hymn # 223)

11. Fairest Lord Jesus. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . (Hymn # 240)

12. Great Is Thy Faithfulness. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . (Hymn # 100)

13. I will Sing of My Redeemer . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . (Hymn # 343)

14. Jesus Saves . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . (Hymn # 340)

15. Lord of the Sabbath. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . (Hymn # 393)

16. My Hope is Built on Nothing Less . . . . . . . . . . . . . . . . . . . . . . . . . . . . (Hymn # 522)

17. O God, Our Help. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . (Hymn # 103)

18. Praise, My Soul, the King of Heaven. . . . . . . . . . . . . . . . . . . . . . . . . . . . . (Hymn # 4)

19. Praise to the Lord. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . (Hymn # 1)

20. Rejoice, Ye Pure in Heart! . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .(Hymn # 27)

21. Rise Up, O Church of God . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . (Hymn # 615)

22. To God Be the Glory. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . (Hymn # 341)

23. Until Then . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . (Hymn # 632)

24. When We All Get to Heaven. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . (Hymn # 633)

25. Ye Servants of God . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . (Hymn # 256)

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1. We Have This Hope (#214) Alleluia! Bread of heaven,
Thou on earth our food, our stay!
We have this hope that burns within our Alleluia! Here the sinful
hearts, Flee to Thee from day to day:
Hope in the coming of the Lord. Intercessor, Friend of sinners,
We have this faith that Christ alone imparts, Earth’s Redeemer plead for me,
Faith in the promise of His Word. Where the songs of all the sinless
We believe the time is here, Sweep across the crystal sea.
When the nations far and near
Shall awake, and shout and sing
Hallelujah! Christ is King! 4. All Hail the Power of Jesus’ Name
We have this hope that burns within our (#229)
hearts,
Hope in the coming of the Lord. All hail the power of Jesus’ name!
Let angels prostrate fall;
Bring forth the royal diadem,
2. All Creatures of Our God and King (#2) And crown Him Lord of all!
Bring forth the royal diadem,
All creatures of our God and King, And crown Him Lord of all.
Lift up your voice with us and sing:
Alleluia! Alleluia! Let every kindred, every tribe,
O burning sun with golden beam On this terrestrial ball,
And silver moon with softer gleam: To Him all majesty ascribe,
And crown Him Lord of all!
Refrain To Him all majesty ascribe,
Oh, praise Him! And crown Him Lord of all.
Oh, praise Him!
Alleluia, alleluia, alleluia! Oh, that with yonder sacred throng
We at His feet may fall,
Let all things their Creator bless, Join the everlasting song,
And worship Him in humbleness, And crown Him Lord of all!
Oh, praise Him! Alleluia! Join the everlasting song,
Oh, praise the Father, praise the Son, And crown Him Lord of all.
And praise the Spirit, three in One!

3. Alleluia! Sing to Jesus! (#167)

Alleluia! Sing to Jesus!

His the scepter, His the throne;
Alleluia! His the triumph,
His the victory alone;
Hark! The songs of peaceful Sion
Thunder like a mighty flood;
Jesus out of every nation
Hath redeemed us by His blood.

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5. A Mighty Fortress (#506) Perfect submission, perfect delight,
Visions of rapture now burst on my sight;
A mighty fortress is our God, Angels descending bring from above
A bulwark never failing; Echoes of mercy, whispers of love.
Our helper He, amid the flood
Of mortal ills prevailing. Perfect submission, all is at rest,
For still our ancient foe I in my Savior am happy and blest,
Doth seek to work us woe; Watching and waiting, looking above,
His craft and power are great, Filled with his goodness, lost in His love.
And armed with cruel hate,
On earth is not his equal.
7. Christ for the World (#370)
And though this world, with devils filled,
Should threaten to undo us, Christ for the world we sing;
We will not fear, for God hath willed The world to Christ we bring
His truth to triumph through us. With loving zeal;
The prince of darkness grim, The poor and them that mourn,
We tremble not for him; The faint and over borne,
His rage we can endure, Sin sick and sorrow worn,
For lo! his doom is sure; Whom Christ doth heal.
One little word shall fell him.
Christ for the world we sing;
That word above all earthly powers, The world to Christ we bring
No thanks to them, abideth; With fervent prayer;
The Spirit and the gifts are ours, The wayward and the lost,
Through Him who with us sideth. By restless passions tossed,
Let goods and kindred go, Redeemed at countless cost
This mortal life also; From dark despair.
The body they may kill;
God’s truth abideth still, Christ for the world we sing;
His kingdom is forever. The world to Christ we bring
With joyful song;
The newborn souls, whose days,
6. Blessed Assurance, Jesus is Mine Reclaimed from error’s ways,
(#462) Inspired with hope and praise,
To Christ belong.
Blessed assurance, Jesus is mine!
O, what a foretaste of glory divine!
Heir of salvation, purchase of God,
Born of His Spirit, washed in His blood.

Refrain
This is my story, this is my song,
Praising my Savior all the day long;
This is my story, this is my song,
Praising my Savior all the day long.

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8. Christ is Coming (#201) To Thee, great One in Three,
Eternal praises be,
Christ is coming! let creation Hence, evermore:
Bid her groans and travail cease; Thy sovereign majesty
Let the glorious proclamation May we in glory see,
Hope restore and faith increase; And to eternity
Christ is coming! Christ is coming! Love and adore!
Come, Thou blessed Prince of Peace!
(Prince of Peace!)
Come, Thou blessed Prince of Peace! 10. Crown Him with Many Crowns
(#223)
With that “blessed hope” before us,
Let no harp remain unstrung; Crown Him with many crowns,
Let the mighty advent chorus The Lamb upon His throne;
Onward roll from tongue to tongue: Hark! How the heavenly anthem drowns
Christ is coming! Christ is soling! All music but its own!
Come, Lord Jesus, quickly come! Awake, my soul, and sing
(quickly come!) Of Him who died for thee;
Come, Lord Jesus, quickly come! And hail Him as thy matchless King
Through all eternity.

9. Come, Thou Almighty King (#71) Crown Him the Lord of love!
Behold His hands and side,
Come, Thou almighty King, Those wounds, yet visible above,
Help us Thy name to sing, In beauty glorified;
Help us to praise! No angel in the sky
Father all glorious, Can fully bear that sight,
O’er all victorious, But downward bends his wondering eye
Come, and reign over us, At mysteries so great.
Ancient of Days!
Crown Him the Lord of years,
Come, Thou incarnate Word, The Potentate of time,
Gird on Thy mighty sword, Creator of the rolling spheres,
Our prayer attend; Ineffably sublime!
Come, and Thy people bless, All hail! Redeemer, hail!
And give Thy Word success; For Thou hast died for me;
Spirit of holiness, Thy praise shall never, never fail
On us descend! Throughout eternity.

Come, holy Comforter,

Thy sacred witness bear,
In this glad hour:
Thou who almighty art,
Now rule in every heart,
And ne’er from us depart,
Spirit of power!

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11. Fairest Lord Jesus (#240) 13. I will Sing of My Redeemer (#343)

Fairest Lord Jesus, Ruler of all nature, I will sing of my Redeemer,

O thou of God and man the Son! And His wondrous love to me;
Thee will I cherish, Thee will I honor, On the cruel cross He suffered
Thou, art my glory, joy, and crown. From the curse to set me free.

Fair are the meadows, Fairer still the Refrain

woodlands, Sing, Oh, sing (Sing, Oh, sing)
Robed in the blooming garb of spring; of my Redeemer,
Jesus is fairer, Jesus is purer With His blood (With His blood)
Who makes the woeful heart to sing. He purchased me;
On the cross (On the cross)
Beautiful Savior, Lord of all the nations, He sealed my pardon,
Son of God and Son of Man! Paid the debt (Paid the debt)
Glory and honor, Praise, adoration, and made me free (made me free).
Now and forevermore be Thine!
I will tell the wondrous story,
How my lost estate to save,
12. Great Is Thy Faithfulness (#100) In His boundless love and mercy,
He the ransom freely gave.
Great is Thy faithfulness, O God my Father,
There is no shadow of turning with Thee; I will sing of my Redeemer,
Thou changest not, Thy compassions, they And His heav’nly love to me;
fail not; He from death to life hath brought me,
As Thou has been Thou forever wilt be. Son of God, with Him to be.

Refrain
Great is Thy faithfulness! Great is Thy 14. Jesus Saves (#340)
faithfulness!
Morning by morning new mercies I see; We have heard a joyful sound,
All I have needed Thy hand hat provided, Jesus saves, Jesus saves;
Great is Thy faithfulness! Lord unto me! Spread the gladness all around,
Jesus saves, Jesus saves;
Summer and winter, and springtime and Bear the news to every land,
harvest, Climb the steeps and cross the waves,
Sun, moon, and stars in their courses above, Onward, ‘tis our Lord’s command,
Join with all nature in manifold witness Jesus saves, Jesus saves.
To Thy great faithfulness, mercy, and love.
Give the winds a mighty voice,
Pardon for sin and a peace that endureth, Jesus saves, Jesus saves;
Thy own dear presence to cheer and to Let the nations now rejoice,
guide; Jesus saves, Jesus saves;
Strength for today and bright hope for Shout salvation full and free,
tomorrow, Highest hills and deepest caves,
Blessings all mine, with ten thousand This our song of victory,
beside. Jesus saves, Jesus saves.

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15. Lord of the Sabbath (#393) Under the shadow of Thy throne
Still may we dwell secure;
Lord of the Sabbath and its light, Sufficient is Thine arm alone,
I hail Thy hallowed day of rest; And our defense is sure.
It is my weary soul’s delight,
The solace of my careworn breast, Before the hills in order stood,
The solace of my careworn breast. Or earth received her frame,
From everlasting Thou art God,
O sacred day of peace and joy, To endless years the same.
Thy hours are ever dear to me;
Ne’er may a sinful thought destroy
The holy calm I find in thee, 18. Praise, My Soul, the King of Heaven
The holy calm I find in thee. (#4)

Praise, my soul, the King of heaven;

16. My Hope is Built on Nothing Less To His feet thy tribute bring;
(#522) Ransomed, healed, restored, forgiven,
Who like thee His praise should sing?
My hope is built on nothing less Praise Him, praise Him, alleluia,
Than Jesus’ blood and righteousness. Praise the everlasting King.
I dare not trust the sweetest frame,
But wholly lean on Jesus’ name. Angels, help us to adore Him:
Ye behold Him face to face;
Refrain Sun and moon, bow down before Him:
On Christ, the solid Rock, I stand; Dwellers all in time and space,
All other ground is sinking sand, Praise Him, praise Him, alleluia,
All other ground is sinking sand. Praise with us the God of grace.

His oath, His covenant, and blood,

Supports me in the whelming flood; 19. Praise to the Lord (#1)
When all around my soul gives way,
He then is all my hope and stay. Praise to the Lord, the Almighty,
the King of creation!
When He shall come with trumpet sound, O my soul, praise Him,
O may I then in Him be found; for He is thy health and salvation!
Clad in His righteousness alone, All ye who hear,
Faultless to stand before the throne. Now to His temple draw near;
Join ye in glad adoration!

17. O God, Our Help (#103) Praise to the Lord,

who o’er all things so wondrously reigneth,
O God, our help in ages past, Shieldeth thee under His wings,
Our hope for years to come, yea, so gently sustaineth!
Our shelter from the stormy blast, Hast thou not seen
And our eternal home! How thy desires e’er have been
Granted in what He ordaineth?

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Praise to the Lord, Lift high the cross of Christ!
who doth prosper thy work and defend thee; Tread where His feet have trod.
Surely His goodness and mercy Disciples of the Son of man,
here daily attend thee. Rise up, O church of God!
Ponder anew What the Almighty can do
If with His love He befriend thee.
22. To God Be the Glory (#341)

20. Rejoice, Ye Pure in Heart (#27) To God be the glory,

great things He hath done;
Rejoice ye pure in heart! So loved He the world
Rejoice, give thanks, and sing; that he gave us His Son,
Your festal banner wave on high, Who yielded His life
The cross of Christ your King. an atonement for sin,
And opened the life gate
Refrain that all may go in.
Rejoice! (Rejoice!)
Rejoice! (Rejoice!) Refrain
Rejoice, give thanks and sing. Praise the Lord, praise the Lord,
Let the earth hear His voice!
With voice as full and strong Praise the Lord, praise the Lord,
As ocean’s surging praise, Let the people rejoice;
Send forth the sturdy hymns of old, O come to the Father,
The psalms of ancient days. through Jesus the Son,
And give him the glory,
With all the angel choirs, great things He hath done.
With all the saints of earth
Pour out the strains of joy and bliss, O perfect redemption,
True rapture, noblest mirth. the purchase of blood,
To every believer
the promise of God;
21. Rise Up, O Church of God (#615) The vilest offender
who truly believes,
Rise up, O men of God! That moment from
His kingdom tarries long. Jesus a pardon receives.
Bring in the day of brotherhood,
And end the night of wrong. Great things He hath taught us,
great things He hath done,
Let women all rise up! And great our rejoicing
Have done with lesser things. through Jesus the Son;
Give heart and soul But purer, and higher,
and mind and strength and greater will be
To serve the King of kings. Our wonder, our transport,
when Jesus we see.
Rise up, courageous youth!
The church for you doth wait,
Her strength unequal to her task.
Rise up, and make her great!

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23. Until Then (#632) Onward to the prize before us!
Soon His beauty we’ll behold;
My heart can sing when Soon the pearly gates will open–
I pause to remember We shall tread the streets of gold.
A heartache here is
but a stepping stone
Along a trail, that’s 25. Ye Servants of God (#256)
winding always upward,
This troubled world Ye servant of God, your Master proclaim,
is not my final home. And publish abroad His wonderful name;
The name all victorious of Jesus extol;
Refrain His kingdom is glorious, He rules over all.
But until then my heart
will go on singing, God ruleth on high, almighty to save;
Until then with joy I’ll carry on And still He is nigh— His presence we have;
Until the day my eyes behold the city, The great congregation His triumph shall
Until the day God calls me home. sing,
Ascribing salvation to Jesus our King.
The things of earth
will dim and lose their value ”Salvation to God, Who sits on the throne,”
If we recall they’re Let all cry aloud, and honor the Son;
borrowed for awhile; The praises of Jesus the angels proclaim,
And things of earth Fall down on their faces, and worship the
that cause the heart to tremble, Lamb.
Remember there will
only bring a smile. Then let us adore, and give Him His right,
All gory and power, all wisdom and might,
All honor and blessing, with angels above,
24. When We All Get to Heaven (#633) And thanks never ceasing, for infinite love.

Sing the wondrous love of Jesus,

Sing His mercy and His grace;
In the mansions bright and blessed
He’ll prepare for us a place.

Refrain
When we all get to heaven,
What a day of rejoicing that will be!
When we all see Jesus,
We’ll sing and shout the victory!

While we walk the pilgrim pathway

Clouds will overspread the sky;
But when traveling days are over
Not a shadow, not a sigh.

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 NOTES

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 The Fourth International Bible Conference was made possible
by additional financial support from the General Conference of
Seventh-day Adventists, the North American Division, and other
Divisions, Unions, and Educational Institutions.
We thank you.

Biblical Research Institute

General Conference of Seventh-day Adventists
12501 Old Columbia Pike
Silver Spring, MD 20904-6600
adventistbiblicalresearch.org
E-mail: biblicalresearch@gc.adventist.org
Phone: 301.680.6790
Fax: 301.680.6788

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