Seventh-day Adventism is virtually the last Protestant denomination to adhere to the teaching that the Antichrist, or the man of sin described in 1 John 2:18, 22; 4:3; 2 John 1:7; 2 Thessalonians 2:3, is the Roman papacy. Rather than go over the study as to why Seventh-day Adventists believe this here, If you are unfamiliar with this doctrine I suggest a look at the study at: https://www.amazingfacts.org/media-library/study-guide/e/4992/t/who-is-the-antichrist-
This teaching we share with the great Reformers: Martin Luther, John Calvin, Thomas Cranmer, John Knox. and many others [1] These Reformers founded the great Protestant denominations of the Reformation era, these being initially the Lutheran, Presbyterian, Baptist, Anglican (Episcopalian) and Methodist denominations. The hundreds of denominations we have today were spawned from these original movements.
Over the years, however, nearly all these denominations have abandoned the original concept of the Antichrist being the papacy. How did this come about?
The Counter Reformation
Naturally, the papacy was not happy with being "fingered" by the Biblical evidence advanced by these Reformers, and the Reformation that resulted. So the papacy formed what became known as the Counter Reformation [2][3]. While in part the Counter Reformation was intended to clean up some of the scandals in the Roman Catholic Church that had led to popular support for the Protestant movement, its main purpose was to counter Protestantism itself. This was mostly done by political means, but an important aspect of it—often overlooked—was theological infiltration. That is, to plant Catholic teachings in these denominations by philosophical infiltration of Protestant centers of thought [4].
The Catholic strategy was to counter the arguments in the book of Daniel that point to the Little Horn being the papacy. The best way to do this was to attack the framework of prophetic interpretation that was used to identify the papacy as the Antichrist. This framework, used by the Reformers, is what we call Continuous History. That is, linking the Little Horn to the statue in Daniel 2 indicates that the Little Horn starts sometime in the era of the Roman Empire and continues through to the Second Advent. If Rome can break that framework of Continuous History and push the Little Horn either into the future (Futurism) or the past (Preterism), then they can identify the Little Horn as someone or something other than the papacy. This work was assigned to the Jesuits.
The Jesuit Luis del Alcázar (1554–1613) invented a framework, known as Preterism. [5][6]. Preterism proposed that Daniel's prophetic period applied to the Jewish dispensation only and that his prophecies effectively terminate with the dispersal of Israel in AD 70. They primarily identify the Little Horn as being Antiochus IV Epiphanes [7]. In order to have a double-pronged approach, two more Jesuits—Francisco Ribera (1537-1591) and Manuel de Lacunza (1731-1801)—proposed another framework to interpret Daniel, which came to be known as Futurism. This theory, more complicated than the other, proposed the insertion of a gap in the seventy-week prophecy of Daniel 9 in order to push the Little Horn into the future, just before the second coming of Christ [8][9].
The Counter Reformation Comes to Adventism
Eventually, over a long period of time, features of the Counter Reformation found their way into the Seventh-day Adventist Church. While teaching in Avondale College in Australia [10], the late Dr Desmond Ford introduced our theological students to the concept of Preterism. Eventually this all came to a head with the Sanctuary Review Committee at Glacier View (in Ward, Colorado) in 1980, in which prominent representatives of the Seventh-day Adventist Church rejected his teachings [11].
Unfortunately, the damage was done, and his teachings became very popular with a sub-class of Seventh-day Adventists calling themselves “progressives.” Other aspects of Dr Ford's teachings contributed to the continuing divide between theological conservatives and theological liberals in the denomination. The conservatives were marked by their adherence to the original Continuous History approach to Daniel that the Protestant Reformers and Seventh-day Adventist pioneers advocated.
Now, in our present context, we have the curious phenomenon of a subset of theological conservatives moving from our traditional framework of Continuous History to the Futurist framework. How has this come about?
Futurism in Contemporary Adventism
In order to understand this, we need to look at the Futurist interpretation and its perspective on the Antichrist in a little more detail:
Since Futurism proposes that the antichrist is in the future—that is, near the end of time—then it cannot be the papacy. Most evangelical Protestants, especially in the United States, have accepted this proposal, so they have to ask themselves, who or what can the Antichrist be? Let us now consider Revelation 13 through the eyes of a Futurist in order to see where the American evangelicals are coming from:
Revelation 13: 1 And I stood upon the sand of the sea, and saw a beast rise up out of the sea, having seven heads and ten horns, and upon his horns ten crowns, and upon his heads the name of blasphemy.
This beast, being linked to the ten-horned beast and hence the Little Horn in Daniel, must (according to Futurism) arise shortly before Jesus comes, because its promoters have accepted Lacunza’s and Ribera's arguments and the gap theory regarding the seventy-week prophecy of Daniel 9 in order to place the existence of this beast at the end of time.
Revelation 13:5 And there was given unto him a mouth speaking great things and blasphemies; and power was given unto him to continue forty and two months. 6 And he opened his mouth in blasphemy against God, to blaspheme his name, and his tabernacle, and them that dwell in heaven.
The beast is seen to speak against God. Since, unlike Seventh-day Adventists, Futurists don’t see any churches as fallen and have precluded the Roman Catholic Church as a possible interpretation, they are left with only one conclusion: that this beast is atheist in nature. The forty and two months must be literal because a 1260-year period is far too long to fit into a Futurist end-time scheme.
Revelation 13:7 And it was given unto him to make war with the saints, and to overcome them: and power was given him over all kindreds, and tongues, and nations.
The beast will persecute the saints or Christians, but since—to evangelicals—it is atheist in nature, that is where they look for persecution to arise. Hence the evangelical fear of, and concern with, anything perceived to be atheist in nature. Atheism is historically aligned first with the French Revolution and eventually with communism. The evangelicals of America have always shown an inordinate fear of communism, which for some time they have perceived to be the Antichrist [12]. However, due to their obsessive fear of all things atheist (or even allegedly atheist), they have extended their fear beyond communism to anything that could be perceived as humanist or atheist in origin. This would include even mildly socialist regimes or political parties [13], even if these cannot fairly be associated in a general sense with humanism or atheism.
While the focus on communism and socialism is related to their view of the Antichrist, we must remember that Revelation 13 also identifies the Antichrist as a man:
Revelation 13:18 Here is wisdom. Let him that hath understanding count the number of the beast: for it is the number of a man; and his number is Six hundred threescore and six.
In light of this, Futurists expect this persecuting power to have a singular head. As a result, evangelicals interpret future end-time events to take the form of a worldwide humanist/atheist governmental power headed by a dictator [14] [15]. They see this worldwide government and dictator being ushered in. not by war, but by secrecy and conspiracy. Hence their focus on conspiracy theories [16]
You will notice how close this false interpretation resembles the truth. A worldwide power with focus on a singular head. A one-world secular government with a dictator vs the Roman papacy.
Because recent social and political developments throughout the Western world revolve around what some would describe as humanist ideas of sexuality and abortion, everything appears to be running on track with regard to the evangelical end-time scenario. Spreading out from this is their desire for unity between church and state, but that is another topic by itself.
Returning to my statement about how we presently see a subset of conservative Seventh-day Adventists abandoning Continuous History and adopting Futurism, we should ask, how has this come about? For a start, I might point out that many are unaware that this is what they are actually doing. If you go to their websites, you will not find statements that directly support a Futurist interpretation, but you will find statements that bring them very close into alignment with evangelical preachers. Indeed, one of these websites has recently posted a video of a Baptist preacher's sermon on the end-times. Posts in the website’s Comments section contain many statements praising this minister's sermon over and above the sermons of Seventh-day Adventist ministers and evangelists. These particular conservative Adventist websites in fact contain very little theology, focusing primarily on speculative interpretations of current events. Unconsciously, the folks are fast becoming more evangelical than Seventh-day Adventist in their outlook.
I believe it’s time we took a closer look at how this group of conservative, truth-believing Seventh-day Adventists have fallen for this once-obvious deception.
Daniel 11 and the Final Events
We as Seventh-day Adventists have been expecting a Sunday law for well over 150 years, with no definitive effort—other than a failed attempt in 1888 [18]—toward such legislation. Even dating from 1888, it is 132 years without a notable public move toward a Sunday law. All the end-time signs we have noted that herald Jesus' return have been fulfilled, except that one—which according to our eschatology will usher in the last of the pre-second coming events. We have seen the fall of Western communism, which would have been a major block to a worldwide Sunday law, in 1990. Over the last three decades we have seen much of American Protestantism and elements within government embrace the papacy, but not much talk of Sunday legislation.
It would be expected that a conservative society would be needed to push for and approve such a law. Liberal societies, up to a point, seek to remove religious laws, as opposed to implementing them. Over the past nearly 50 years, we have seen the general revocation of laws banning abortion and homosexual acts. The overall tone of social (as distinct from economic) liberalism is, "Do what thou wilt." The term neoliberalism has been applied within the last 40 years to the removal of legislation restricting certain business practices [19]. It would appear inconceivable for the current liberal society of the West to pass a Sunday law.
The past 50 years have seen an increase in the influence of humanism and atheism in Western society. In fact, over the past half-century, current events have generally conformed more to the evangelical end-time scheme than our own. Also, the atheists and humanists have become, to use a colloquialism, more "bolshie" than what they once were, and are now considering legislation to more strongly enforce their ideas on sexuality and gender [20]. Most assume that once laws are passed, persecution against non-conformists must follow. So again, a case could be made that current events point more decidedly to the evangelical view of the last days rather than to our own.
Herein lies the problem that has caused some of our conservative members to be deceived. They are interpreting prophecy by current events. This is not new; over the decades, Seventh-day Adventists have struggled with this temptation [21]. In some ways it can be encouraging to view current events as confirming the fulfilment of prophecy. The recent developments in American and Vatican relationships offer a clear example in this regard. However, when events don't match our understanding of the prophecies, we get tempted to bend the prophecies—or at least our understanding of the prophecies—to fit current events.
While many "progressive" Adventists reject much of the doctrinal knowledge we have inherited as Seventh-day Adventists, some conservative church members may be in danger of being content with only a superficial knowledge of our faith. You may remember my comment above, regarding how some of their websites contain very little theology. Ellen White warms:
We should not be satisfied with a superficial knowledge, but should seek to learn the full meaning of the words of truth, to drink deep of the spirit of the Holy Oracles {CT 139.2}.
The reason I say this is because there is a simple explanation to be found in the Bible relative to the paradox that is causing this problem so far as the perception of the Antichrist forces of the last days is concerned. By paradox, I mean the situation where current affairs seem to confirm the evangelical worldview over our own, with regard to the alleged prevalence of humanism and atheism in our present time and the perception of these forces as persecutors of Christianity.
The simple explanation is to be found in the book of Daniel, in an area that Seventh-day Adventists have tended to ignore throughout most of our denominational history, largely because of particular points of confusion [21].
Daniel 11:40-42
40 “At the time of the end the king of the South shall attack him; and the king of the North shall come against him like a whirlwind, with chariots, horsemen, and with many ships; and he shall enter the countries, overwhelm them, and pass through. 41 He shall also enter the Glorious Land, and many countries shall be overthrown; but these shall escape from his hand: Edom, Moab, and the prominent people of Ammon. 42 He shall stretch out his hand against the countries, and the land of Egypt shall not escape. {NKJV}
To cut a long story short, the tone of Ellen White's writings point to the King of the North as the papacy and the King of the South as atheism.
According to the words of the prophet, then, a little before the year 1798 some power of Satanic origin and character would rise to make war upon the Bible. And in the land where the testimony of God's two witnesses should thus be silenced, there would be manifest the atheism of the Pharaoh, and the licentiousness of Sodom {GC88 269.3}.
Verses 29 to 39 of Daniel 11 deal with the papal rule of 1260 years. Verse 40 starts with the "time of the end," which is regarded by most Seventh-day Adventists to be 1798, and deals with the papacy receiving its deadly wound. However, verse 40 refers to the King of the North coming against him—that is, the King of the South. It uses the words "like a whirlwind," which depicts its attack as sudden and its victory rapid. It also depicts a total victory, in the use of words like "overwhelm" and "pass through.”
Conclusion
That is, the above verse indicates the King of the North (the papacy and the fallen Protestant churches) will at some point in the future achieve a sudden, rapid, and overwhelming victory over the King of the South (atheism). When this happens, a Sunday Law becomes not only possible but will rapidly be put in place. So, what we see is not necessarily what we get. What is happening now is not the end-game. The lodestar of our prophetic worldview must ever be the Bible and Spirit of Prophecy, and cannot be distracted by temporary challenges, whether genuine or merely perceived.
REFERENCES
[1] https://en.wikipedia.org/wiki/Reformation_Papacy
[2] https://www.britannica.com/event/Counter-Reformation
[3] https://en.wikipedia.org/wiki/Counter-Reformation
[4] The Prophetic Faith of Our Fathers, vol. 2, p.95.4 (LeRoy Edwin Froom). REVIEW AND HERALD 1950.
[5] https://en.wikipedia.org/wiki/Preterism
[6] https://en.wikipedia.org/wiki/Luis_del_Alc%C3%A1zar
[7] The Prophetic Faith of Our Fathers, vol. 4, p.420.3 (LeRoy Edwin Froom). REVIEW AND HERALD 1950.
[8] https://en.wikipedia.org/wiki/Futurism_(Christianity)
[9] The Prophetic Faith of Our Fathers, vol. 4, p.1220.5 (LeRoy Edwin Froom). REVIEW AND HERALD 1950.
[10] https://en.wikipedia.org/wiki/Desmond_Ford
[11] 101 Questions on the Sanctuary and on Ellen White, p17.8 (Robert W. Olsen). Signs Publishing Company, 1981
[12] Harder, Joseph D. Heal Their Land: Evangelical Political Theology From the Great Awakening to the Moral Majority (2014). p2
http://digitalcommons.unl.edu/historydiss/67
[13] Ibid p235
[14] Ibid p159
[15] Ibid p196
[16] Ibid p135
[17] Ibid p237
[18] Jones, Alonzo T. The National Sunday Law, Argument Of Alonzo T. Jones Before The United States Senate Committee On Education And Labor; At Washington, DC, Dec. 13, 1888. American Sentinel 1892
http://documents.adventistarchives.org/Tracts/RLT/RLT1892-102.pdf
[19] https://truthout.org/articles/out-of-control-a-brief-history-of-neoliberal-deregulation-in-the-usa
Tony Rigden, a former atheist/deist, came into the Seventh-day Adventist Church in 1980 as the result of a miraculous conversion and the reading of the book The Great Controversy by Ellen G White. He has since been a regular Sabbath School teacher, very part-time lay preacher, elder and briefly head elder. Formerly an electronics technician and computer programmer, Tony is currently still part-time programming but mostly retired. Former hobbies included diving and private flying. Currently he is a volunteer guard (train conductor) for one of New Zealand's leading vintage railways.