Seventh-day Adventist eschatology

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

24. Christ's Ministry in the Heavenly Sanctuary

25. Second Coming of Christ

26. Death and Resurrection

27. Millennium and the End of Sin

28. New Earth

According to a 1985 survey, 29% of North American Adventist lecturers nominated eschatology as the area of greatest contribution by Adventists to then-current theology. This ranked second only to wholism.[2]

Seventh-day Adventism derives its eschatological teachings in large part from its interpretation of the apocalyptic Bible books of Daniel and book of Revelation, as well as Jesus' end-times sermon found in Matthew 24, Mark 13, and Luke 21. Mainstream Adventism interprets biblical prophecies using the historicist method,[3] which utilises the day-year principle; some of the prophecies of Revelation are yet to be fulfilled.

A 2004 official statement remarks: Adventists' "sense of identity and calling grows from an understanding of Bible prophecies, especially those concerning the time immediately preceding the return of Jesus."[4]

Adventists believe the Christian church is the historical continuation of the Old Testament Israel as God's people, centered around Jesus, and that Old Testament end-time prophecies about Israel will be fulfilled more broadly.[5] (This stands in contrast to dispensationalism, a popular conservative Christian view, which sees a prominent place for the nation of Israel in the end-times). Adventist hermeneutics categorically rejects preterism, futurism and idealism as proper hermeneutical systems of interpretation of Bible prophecy.

The writings of Ellen G. White have been highly influential in the formation of Seventh-day Adventist eschatology, particularly the final chapters of her book The Great Controversy.

The classic interpretation was Uriah Smith's book, known by its abbreviated title as Daniel and the Revelation. It was affirmed by Ellen White,[6] "and had an unrivaled influence on [Adventist] prophetic teaching."[7] It was based on his earlier works Thoughts, Critical and Practical, on the Book of Revelation (1867), and Thoughts, Critical and Practical, on the Book of Daniel (1873).[8] The book was revised several times during Smith's life and afterwards.[7] The Seventh-day Adventist Encyclopedia states, "Although a creative writer, he also borrowed from contemporary and early expositors for his materials, especially in his interpretations of prophecy."[7]

Seventh-day Adventists believe that the Book of Daniel was written in the 6th century BCE by the prophet Daniel. They believe that the prophecies contained in the book are actual foretelling of future history by God using symbols. They believe that the four main prophecies in chapters 2, 7, 8 and 11–12 are parallel to each other and cover the history of the world from the time of Daniel down through the present and on to the future Kingdom of God. They use the historicist method in interpretation of the prophecies.

SDA eschatology is primarily concerned with the 5th and 6th kingdoms (the Present and Future) of the Daniel's prophecies as indicated in the following chart developed on the SDA eschatology (Daniel Prophecies) page.

SDA eschatology had its beginnings in the Millerite movement}. The Millerite movement was primarily concerned with the return of Jesus, literally, visually, in the clouds of heaven. The French Revolution was one of several factors that caused many Bible students around the world to delve into the time prophecies of Daniel using the historicist methodology of interpretation. They concluded, to their satisfaction, that the end of the 1,260-“day” prophecy of Daniel 7:25 in 1798 started the era of “time of the end.” So they next turned to the 2,300 "days" of Daniel 8:14.[12]

Miller tied the 2,300-day vision to the Prophecy of Seventy Weeks in Daniel 9 where a beginning date is given. He decided that the 70-weeks (490 years) were the first 490 years of the 2,300 year prophecy. He concluded that 457 BC was the beginning of the 2,300 day/year prophecy which meant that it would end about 1843-1844 (-457 BC + 2300 years = 1843 AD).[13]

Later, Samuel Snow presented his position that Christ would return on "the tenth day of the seventh month of the present year, 1844.” Using the calendar of the Karaite Jews, he determined this date to be October 22, 1844. This "seventh-month message" "spread with a rapidity unparalleled in the Millerites experience among the belivers.[14]

On the day after the Great Disappointment — October 23 — Hiram Edson became convinced that "light would be given" and their "disappointment explained." Later that day, he was struck by the idea that the sanctuary to be cleansed was not the earth by fire, but rather something related to the heavenly sanctuary. This led him into an protracted and extensive study with O. R. L. Crosier and F. B. Hahn. They eventually concluded that, "The sanctuary to be cleansed in Daniel 8:14 was not the earth or the church, but the sanctuary in heaven."[15] [16]

SDAs believe that God, being omniscient - knowing everything from beginning to the end, does not need a judgment nor records to jog His memory. [17] Rather, He keeps records and conducts a judgment for the sake of all created beings who need to learn the truth He already knows.[18] The records show the decisions of the people who accept or reject salvation. God, and all inhabitants of heaven, then reviews the decisions that have already been made by those who will enter the kingdom or who will not. The decision is man's, God does not change it.[19]

The judgment displays to the universe not only whom of the human family have accepted His grace, but also His patience and forgiving love, His justice and mercy.[18] Thus the God of the universe provides a full account of His work for the salvation of men. He discloses the sinister influences of Lucifer, who has charged God with being unjust. The central issue is the vindication of the character of God before the whole universe. This is the crisis hour of the universe. Not only are sinful human beings on trial, but God puts Himself is on trial.[20] "For we are made a spectacle to the world, both to angels and men."(1 Corinthians 4:9)[17]

He planned it so that the whole universe can study the story of sin and then participate in the vindication of His character. When the judgment ends, every creature in the universe will stand on one side or the other of the issue.[20]

Three phases of judgment

1. The pre-Advent judgment is the first phase of the final judgement. The Judge and Advocate (defense attorney) is Jesus. The Jury is Heavenly beings. The Accuser is the devil, Satan. The Accused are each individual human that has ever lived. When the pre-Advent judgment in heaven is finished, Jesus will come for His people—those who have been clearly identified by that judgment to the satisfaction of all heavenly beings as the saints of the Most High. At the Advent (the Second Coming) the saints will be taken home to their eternal reward.[21][22]
2. The second phase of the final judgment occurs during the millennium when the saints that have just been saved will, from the records, judge to their satisfaction the decisions of the unsaved to see why they chose to be excluded from salvation.[22]
3. The third phase of the final judgement occurs after the wicked are resurrected. God will show them the records and they can see for themselves their own decisions why they are not saved. At that point in time, every human who has ever lived will know the truth. God will be justified from Satan's accusations. All bow to God acknowledging his love and authority. Then, Satan and all his followers will receive the destination of their choice, the ultimate penalty—eternal separation from God—eternal death—eternal non-existence—eternal sleep.[22] This great final cosmic execution of judgment concludes the plan of salvation. The universe is free from sin and death forevermore. The heart beat of all throughout the universe will beat to the pulse of eternal love.[21]

Thus SDAs believe that the world is currently in the process of being judged, and which is thought to be finishing up "soon."

Time of the End kingdom

USA is the last earthly kingdom beginning in 1776 and last to the second coming of Jesus which brings in God's kingdom, the final kingdom.[23][24]

The Roman Empire was a world power active during the ministry of Jesus. Adventists believe the destruction of Jerusalem in AD 70 was a partial fulfillment of Jesus' end-times discourse in Matthew 24.

The empire continued several centuries into the Christian era, when it was ultimately replaced by the papacy. The papacy is identified with the "man of sin" of 2 Thessalonians, the "Antichrist" of 1 John and the "little horn" of Daniel chapters 7 and 8.[25] It is believed that the Roman Catholic religion grew into a corruption of original, authentic Christianity. Among other things, it is considered to have changed the church's day of worship from Saturday to Sunday.

The "1,260 days", "42 months" or "time, times and dividing of time" of apocalyptic prophecy are equated, and are interpreted as 1260 years, based on the day-year principle. This has traditionally been held to be the period AD 538 to 1798, as the era of papal supremacy and oppression as prophesied in Revelation 12:6, 14-16.[26][27] This period began with the defeat of the Ostrogoths by the Roman General Belisarius. In Adventist belief, this was the last of three Germanic tribes (including also the Heruli and the Vandals) to be defeated by Rome (see Daniel 7:20, Daniel 7:24 and other passages). The period ended with the successes of Napoleon of France; specifically, the capture of Pope Pius VI by General Louis Alexandre Berthier in 1798, which was a blow to the papacy. This capture of the pope by the French army was understood as the "deadly wound" of Revelation 13:3.[28][29] Today many Adventist scholars believe the end-points cannot be given precisely, because the history was more of a gradual rise and fall; however the mainstream view does support a period of 1260 years.[30] A minority view by Samuele Bacchiocchi is that the rise to "supremacy" and the "downfall" of the papacy are events spanning a larger time, and cannot be pinned to such points in time.[31]

After the end of the 1260 days, and prior to 1844, several significant events took place. In 1755 a massive earthquake hit Lisbon. On May 19, 1780, northeastern America experienced a day of extraordinary darkness followed by a blood-red moon that night. On November 13, 1833, a spectacular Leonids meteor shower occurred. These three events were thought to be a fulfillment of Revelation 6:12, paving the way for the final events of history.[32]

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

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

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

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

— Ellen G. White, The Great Controversy[33]

1863 prophetic chart including the beasts of Revelation interpreted as paganism, the papacy and Protestantism

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

Following the close of probation will be a "time of trouble," a brief but intense period of time immediately preceding the Second Coming of Jesus Christ. Adventists believe the Roman Catholic Church will return to prominence during the end times, fulfilling the prophecy of the first beast of Revelation 13 (the leopard-like beast from the sea) whose "deadly wound" (i.e. the deposal of the Pope in 1798) will be healed.[34][35] The United States of America, meanwhile, will establish ties with the Papacy, in fulfilment of the second beast of Revelation 13 (the lamb-like beast from the earth).[36] Some of the more liberal Adventists do not share these convictions about the Roman Catholic Church, or are more cautious.[37] (J. N. Andrews was the first Adventist to identify America in prophecy, in 1851).[38]

Ultimately, the Protestant churches of America will join the confederation between the beasts, forming the "image to the beast" (Revelation 13:14–15). At this time, a conflict will ensue that will "involve the whole world," and in which "the central issue will be obedience to God's law and the observance of the Sabbath."[39] Religious and civil authorities will combine to enact a "Sunday law" which requires all people to observe Sunday as a sacred day. The "Sunday law" is interpreted as the meaning of the "mark of the beast" described in Revelation 13:16–17.[40][41]

In contrast to those who choose to obey the "Sunday law," and therefore receive the "mark of the beast," people who observe the seventh-day Sabbath will receive the "Seal of God" (mentioned in Revelation 7:2ff.).[42] Sabbath keepers will experience fierce persecution from world governments, which will include economic coercion and ultimately the death penalty.[43]

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

— Ellen G. White, The Great Controversy[33]

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

The "time of trouble" has also been known as the "Time of Jacob's Trouble," described as "a brief period of extreme tribulation" just before the Second Coming, and after the close of probation. It is contemporaneous with the seven last plagues. The term comes from Jeremiah 30:7, and is based on the narrative of Jacob's wrestling with God in Genesis 32:22–30, and Jeremiah's description of Israel's captivity in Babylonia prior to the predicted liberation in Jeremiah 30 verses 3, 7–9, 11.[44]

Recent arguments claim an allusion from Revelation 14:7 in the three angels' messages to Exodus 20:11 in the fourth of the Ten Commandments. Thus in the end time, the battle over worship will include the Sabbath.[45]

Seventh-day Adventists believe the Second Coming of Jesus will be literal, personal, sudden and universally visible. The second coming coincides with the resurrection and translation of the righteous, as described in 1 Thessalonians 4:16.[46] (See fundamental belief number 25.)

Adventists reject an intermediate state between death and resurrection, and hold that the soul sleeps until the resurrection of the body at Christ's coming. They also reject the doctrine of the pretribulational rapture. The Seventh-day Adventist Church does not hold the traditional view of the premillennial and none of the postmillennial schools of end-time belief. As both of these schools believe that Christ will literally and physically be on the earth at his second coming. In contrast to this Adventism teaches that the righteous will rise up and meet Christ in the air at His second coming and are taken with Him to Heaven.[47]

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

During the millennium, Satan and his angels will occupy the desolate earth; this is how Adventists interpret the "binding" of Satan described in chapter 20 of the Book of Revelation. The millennium will be the time when the wicked will be judged. Satan and his angels will be loosed at the end of the millennium when the wicked, or unrighteous are brought back to life to face judgement.

At the close of the Millennium, Adventists believe that Christ will again return to earth together with the righteous and the "Holy City" (the New Jerusalem, Revelation 21:10) to implement His judgment on the wicked. He will then raise the wicked (the "second resurrection"), who will surround the New Jerusalem along with Satan. At this point Satan, his angels, and wicked humanity will suffer annihilation in the Lake of Fire ("the second death", Revelation 20:8). Adventists disagree with the traditional doctrine of hell as a place of conscious eternal punishment.

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

Traditionally, Adventists interpret the letters to the seven churches of Asia in Revelation 2 and 3 as fulfilled in consecutive periods of church history.

According to mainstream Adventist thought, prophecies usually have only a single fulfillment. For instance Gerhard Hasel argued apocalyptic prophecy has only "one fulfillment for each symbol." "General" or "classical" prophecy may have dual or multiple fulfillments only if Scripture itself points to this, for instance with the virgin birth (Isaiah 7:14 / Matthew 1:22–23), and the latter rain (Joel 2 / Acts 2).[55] In contrast, a minority have argued for multiple fulfillments of other prophecies.[56] Some Progressive Adventists advocate multiple diverse possible fulfillments of prophecy, and some try to include Antiochus IV Epiphanes, the Seleucid king who conquered Israel, as a preliminary fulfillment. Most Adventists disagree with this.[31][57]

The themes of Revelation are heavily grounded in the Old Testament, so Adventist scholarship first looks to this background before attempting interpretation. The context and overall literary structure are important for interpretation. For instance Revelation is not always chronological (e.g. Jesus' death in Revelation 12:10,11 cannot follow 11:15 where He reigns; and Babylon's activities in chapter 17 cannot follow its destruction in chapter 16), but many visions are parallel, and progressively illuminate themes. In addition to parallels, there are contrasts such as the Lamb and the beast; and the seal of God and the mark of the beast. Revelation shows a typological connection between ancient Israel's history, and church history.[58]

A famous depiction of the 1833 meteor storm, produced in 1889 for the Seventh-day Adventist book Bible Readings for the Home Circle

Great cosmic signs have traditionally been interpreted as the fulfillment of Bible prophecy and signs of the nearing Second Coming, such as the 1755 Lisbon earthquake in Portugal,[59] New England's Dark Day of 1780,[60] and a spectacular meteor shower in 1833.[61] This is based on the sixth seal (Revelation 6:12–17) of the "seven seals", and Jesus' end-times sermon in Matthew 24:29 and Mark 13:24–25 (see also Luke 21). Adventists had argued the Dark Day was a supernatural sign. Critics claim that it occurred from natural causes due to forest fires.[62] The interpretations are still commonly held by Adventist, although some have challenged the interpretations.[63][64]

Some state there were bigger earthquakes before Lisbon. Still, they remain highly significant events in history. They believe people were led to God, and these are preliminary signs, but not the ultimate cosmic signs bring in the Second Coming.[65][66]

Many believe their occurrence towards the end of papal supremacy (1798) is significant, and that the order of events matches the biblical prediction.[67] Some believe the context of Jesus' end-times sermon indicates the period stretches from the destruction of Jerusalem (AD 70) to the seven last plagues prior to the Second Coming.[65] Jon Paulien claims they are signs of the age, not signs of the end; they do instruct us to keep watch.[68] The events are the "day of the Lord" foretold in Old Testament prophecy.

Ellen White was critical of spiritualism (which she believed to be communication with evil spirits). Many Adventists see the spreading social acceptance of the belief in evil spirits and their powers such as in witchcraft, the occult, as evidenced in the prominent films, books, and society along with the spread of Spiritual Formation in modern-day churches, and the acceptance of communicating with spirits in modern-day churches in Montanism style movements which have emerged from the late 19th century as an indication of the fulfillment of the prediction.

The traditional teaching is that Rome was the last world empire prophesied in Daniel 2 and 7, which divides up into the nations of Europe.[69] On the other hand, one historian claimed several subsequent empires which have been larger, including the Byzantine, Arab and Ottoman empires.[70]

Adventists predicted that in WWII, Hitler's forces would not conquer Europe, based on Daniel 2:43 which states the toes of the statue [interpreted as the nations of Europe] would not remain united.

In 1838, Millerite preacher Josiah Litch had predicted the fall of the Ottoman Empire in August 1840, based on Revelation 9.[71] This was regarded as being fulfilled on August 11, 1840, when Turkey responded to an ultimatum by European powers, which affirmed the Millerites' beliefs. [Note: this occurred during the Millerite movement before the start of the Seventh-day Adventist Church, of which Litch did not become a member].[72]

Eschatological expectations have prompted some Adventists to closely observe current geopolitical events, in a manner similar to many Christian futurists and dispensationalists. Illinois pastor A. Jan Marcussen has predicted the imminent rise of a global church-state alliance with the Papacy and U.S. Government as key players, along with other bodies such as the United Nations and the International Monetary Fund. The resulting New World Order would precipitate the final events of history: the "sealing" of Sabbath-keepers, a universal Sunday-law, the seven last plagues and Armageddon.[73]

"Not only does the Bible not predict one world government before the kingdom of God; it denies it. "Just as you saw that the feet and toes were partly of baked clay and partly of iron, so this will be a divided kingdom" (Daniel 2:41). The Bible does however warn of "an alliance between church and state (see Revelation 17:3ff)."[74]

"The prophecy of Revelation 13 declares that the power represented by the beast with lamblike horns shall cause "the earth and them which dwell therein" to worship the papacy—there symbolised by the beast "like unto a leopard."[75]

He was granted power to give breath to the image of the beast, that the image of the beast should both speak and cause as many as would not worship the image of the beast to be killed. He causes all, both small and great, rich and poor, free and slave, to receive a mark on their right hand or on their foreheads, and that no one may buy or sell except one who has the mark or the name of the beast, or the number of his name.

— Revelation 13:15-17 NKJV

The beast with two horns is also to say "to them that dwell on the earth, that they should make an image to the beast;" and, furthermore, it is to command all, "both small and great, rich and poor, free and bond," to receive the mark of the beast. Revelation 13:11-16. It has been shown that the United States is the power represented by the beast with lamblike horns,[76] and that this prophecy will be fulfilled when the United States shall enforce Sunday observance,[77] which Rome claims as the special acknowledgement of her supremacy. But in this homage to the papacy the United States will not be alone. The influence of Rome in the countries that once acknowledged her dominion is still far from being destroyed. And prophecy foretells a restoration of her power. "I saw one of his heads as it were wounded to death; and his deadly wound was healed: and all the world wondered after the beast." Verse 3. The infliction of the deadly wound points to the downfall of the papacy in 1798. After this, says the prophet, "his deadly wound was healed: and all the world wondered after the beast." Paul states plainly that the "man of sin" will continue until the second advent. 2 Thessalonians 2:3-8. To the very close of time he will carry forward the work of deception. And the revelator declares, also referring to the papacy: "All that dwell upon the earth shall worship him, whose names are not written in the book of life." Revelation 13:8. The papacy will receive homage in the honour paid to the Sunday institution, that rests solely upon the authority of the Roman Church."[78]

For the mainstream view, see Day of the Dragon by Clifford Goldstein.

Seventh-day Adventists teach that the office of the papacy is the Antichrist, a belief so widely held by Protestants that it became known as the "Protestant view" of prophetic interpretation.[79][80][81] In 1798, the French General Berthier exiled the Pope and took away all his authority, which was later restored in 1929. This is taken as a fulfillment of the prophecy that the Beast of Revelation would receive a deadly wound but that the wound would be healed. Adventists have attributed the wounding and resurgence in Revelation 13:3 to the papacy, referring to General Louis Berthier's capture of Pope Pius VI in 1798 and the pope's subsequent death in 1799.

A minority view by Samuele Bacchiocchi has suggested expanding the Antichrist concept to include also Islam. However the majority Adventist view today disagrees and holds to the traditional Adventist view of the papacy as the Antichrist.[82]

Modern "mainstream" Adventist literature continues to express the traditional Adventist teaching that Roman Catholicism, in coalition with other churches, will perpetrate religious oppression during a final end-time crisis, and that the Sabbath will be a key issue.

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

— How Seventh-day Adventists View Roman Catholicism (official statement)

Some Adventists have interpreted the number of the beast, 666, as corresponding to the title Vicarius Filii Dei of the Pope. In 1866, Uriah Smith became the first to propose this interpretation to the Seventh-day Adventist Church.[83] See Review and Herald 28:196, November 20, 1866. In The United States in the Light of Prophecy, he wrote,

The pope wears upon his pontifical crown in jeweled letters, this title: "Vicarius Filii Dei," "Viceregent of the Son of God;" the numerical value of which title is just six hundred and sixty-six The most plausible supposition we have ever seen on this point is that here we find the number in question. It is the number of the beast, the papacy; it is the number of his name, for he adopts it as his distinctive title; it is the number of a man, for he who bears it is the "man of sin."[84]

Prominent Adventist scholar J. N. Andrews also adopted this view.[85] Uriah Smith maintained his interpretation in the various editions of Thoughts on Daniel and the Revelation, which was influential in the church.[83] The Seventh-day Adventist Bible Commentary states, "Whether the inscription Vicarius Filii Dei appears on the tiara or the mitre is really beside the point. The title is admittedly applied to the pope, and that is sufficient for the purposes of prophecy.[86] Various documents from the Vatican contain wording such as "Adorandi Dei Filii Vicarius, et Procurator quibus numen aeternum summam Ecclesiae sanctae dedit",[87] which translates as is "As the worshipful Son of God's Vicar and Caretaker, to whom the eternal divine will has given the highest rank of the holy Church".

Samuele Bacchiocchi an Adventist scholar, and only Adventist to be awarded a gold medal by Pope Paul VI for the distinction of summa cum laude (Latin for "with highest praise").[88] has documented the pope using such a title.[89][90]

We noted that contrary to some Catholic sources who deny the use of Vicarius Filii Dei as a papal title, we have found this title to have been used in official Catholic documents to support the ecclesiastical authority and temporal sovereignty of the pope. Thus the charge that Adventists fabricated the title to support their prophetic interpretation of 666, is unfair and untrue.

— ' Samuele Bacchiocchi, http://www.biblicalperspectives.com/endtimeissues/et_196.htm slide 116

The Adult Sabbath School Lesson for April–June 2002, principally authored by Ángel Rodríguez, cast doubt on the early interpretation, instead advocating a symbolic interpretation of "intensified rebellion, six used three times, and total independence from God". see Adult Sabbath School Lesson for April–June 2002. See lesson 10 (June 1–7), "The Dragon Versus the Remnant Part 2"; particularly the studies for Thursday and Friday. The quarterly topic was "Great Apocalyptic Prophecies".

Traditionally, Adventists teach that right at the end times the message of the Ten Commandments and in particular the keeping of the seventh day of the week, Saturday, as Sabbath will be conveyed to the whole world and there will be a reaction from those who hold to Sunday as the day of worship. Adventists have taught that a persecuting "Sunday law" will be enacted at some stage in the future, as part of the final events of earth's history before Jesus returns, as stated in significant publications such as Questions on Doctrine (1957),[91] Seventh-day Adventists Believe… (1988),[92] and Ellen White's classic The Great Controversy.[93] Jon Paulien has argued for a parallel between Revelation 14 and the fourth of the Ten Commandments (the Sabbath), in Exodus 20. He hence argues the Bible features Sabbath in the end-times.

Some progressive Adventists,[94] including a few scholars,[95] disagree with specific traditional views about the "time of trouble." and the coming Sunday Law[96]

Adventists believe in a future final battle prior to Jesus' return.

This battle is termed "Armageddon" in Revelation 16:16, a term which occurs only once in the Bible. It derives from the Hebrew for "Mountain of Megiddo", and occurs only in Revelation 16:16 in the Bible. Modern Adventist scholarship believes it refers not to a physical battle in the Middle East, but is a metaphor for a spiritual battle. There is no mountain called "Megiddo", but the city Megiddo, now ruined, lies in the Jezreel Valley, at the foot of Mount Carmel which was the site of Elijah's conflict with the prophets of Baal (1 Kings 18). Based in this imagery, Armageddon is understood as a worldwide 'spiritual' battle – a battle for the mind. Paulien believes it is not literal fire, and not literally on Carmel, but likely false prophets and false Christs performing miracles in the world (Matthew 24:24). The Euphrates river is equated with the "many waters" the prostitutes sits on, which the Bible identifies as peoples, multitudes, nations, and languages. Thus the drying of the river is the removal of the political powers supporting Babylon.[97] (Earlier, Uriah Smith viewed the drying of the Euphrates river (Revelation 16:12) as the shrinking of Turkey, the nation occupying most of the river; however today this is Iraq. He saw Armageddon as a literal battle at Megiddo in Israel due to its strategic military location, and the three unclean spirits as spiritism.[98])

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

In 1969 George Knowles developed a small group seminar. He joined It Is Written, and together with George Vandeman prepared a day-long seminar, which developed into the It Is Written Revelation Seminar by 1975. Soon others ran their own seminars. A resource center founded in Texas in 1980 was named Seminars Unlimited in 1986, and by the 1990s was distributing evangelistic materials to Adventists worldwide.[99]

Some currently used seminars are:

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

The seminar Revelation: Hope, Meaning, Purpose was written primarily by Jon Paulien and Graeme Bradford, and "published under the guidance of the Biblical Research Committee of the South Pacific Division [...]" in 2010. It consists of 24 sessions, available as printed booklets and also on 12 DVDs.[100]

The Daniel and Revelation Committee Series (DARCOM) is one of the foremost Adventist sources, and consists of the following volumes:[101]

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

Adventist evangelists such as Mark Finley,[102] Doug Batchelor, Dwight Nelson, John Carter, John Bradshaw, and Joey Suarez form a major popular face of the church, through their ministries at a local level and/or their appearances in public and on Adventist television networks such as 3ABN, It Is Written, and the Hope Channel.[103] 3ABN founder Danny Shelton is comparable.[104]