| After the break with the Evangelical Adventists, the supporters of the World’s Crisis, too, formed a separate denomination in 1860, The Advent Christian Association (later “The Advent Christian Church”), today the most important Adventist denomination aside from the SeventhDay Adventists and Jehovah’s Witnesses. 498 Many “conditionalist” Adventists did not join this association, however, partly because they were strongly opposed to all forms of structured church organization and would accept no names of their church but the “Church of God,” and partly also because of their distinctive “age to come” views, that is, that the Jews would be restored to Palestine before the coming of Christ, that his coming would usher in the millenium, and that the saints would reign with Christ for a thousand years, during which period his kingdom would be set up on earth. By the early 1860’s, these Adventists had been separated from the Advent Christians. 499 In 1863 another group of “conditionalist” Adventists, headed by Rufus Wendell, George Storrs, R. E. Ladd, W. S. Campbell, and others, broke with the Advent Christian Association and formed a new denomination, The Life and Advent Union. This group promulgated the view that only the righteous would be resurrected at Christ’s coming. The wicked dead would remain in their graves forever. They also denied the personality of the holy spirit and even of the devil. For the promotion of these teachings, they started a new paper, Herald of Lfe and of the Coming Kingdom, with Storrs as editor. 500 view of the resurrection and left the group in 1871, resuming the publishing of his earlier Bible Examiner magazine. For Chapter Two METHODS OF RECKONING REGNAL YEARS The accession and nonaccession year systems Babylon, and later MedoPersia, applied the accession year system, in which the year during which a king came to power was reckoned as his accession year, and the next year beginning on Nisan 1 (spring), was reckoned as his first year. In Egypt the opposite method was applied: the year in which a king came to power was counted as his first year. There is evidence to show that the latter method, the nonaccession year system, was also applied in the kingdom of Judah. The evidence is as follows: |
| Carl Olof Jonsson Appendix For Chapter One ADDITIONAL NOTES ON THE SECOND ADVENT MOVEMENT As noted on page 43 495 interest in time prophecies, the Second Advent movement was also characterized by a number of other distinctive factors. Many of the Second Adventist splinter groups that branched off from the original Millerites rejected the immortal soul and hell doctrines (and even the trinity doctrine). This was due largely to the articles and tracts published in the 1820’s, 1830’s, and 1840’s by a former Baptist pastor, Henry Grew of Hartford, Connecticut and later of Philadelphia, Pennsylvania. 496 The doctrine of “conditional immortality” was first introduced among the Millerites by George Storrs. It was the reading of one of Grew’s tracts in 1837 that turned Storrs against the immortal soul and hell doctrines, and he was later to become the leading champion in the United States of conditionalism. Typical of many Second Adventist periodicals, the World’s Crisis advocated conditionalism, the doctrine of the conditional–not inherent–immortality of the human soul, with its corollary tenet that the ultimate destiny of those who are rejected by God is destruction or annihilation, not conscious torment. The World’s Crisis had advocated the date of 1854 for Christ’s second coming and when, like all the preceding dates, this date failed, the “immortality question” came strongly to the fore and caused a second major division within the original movement. Although the doctrine of conditional immortality eventually was adopted by a majority of the Second Adventists, it was never accepted by the leadership of the original movement, which increasingly began to condemn it as a heresy in their periodical, the Advent Herald. Finally, in 1858, the original Second Adventists, or the “Evangelical Adventists,” as they now called themselves, openly broke with the “conditionalist” Adventists and formed a separate organization, The American Evangelical Advent Conference. The Evangelical Adventists, however, soon became a minority, as their members in increasing numbers sided with the “conditionalist” Adventists. The association finally died out in the early years of the 20th century. 497 |
| 497 A Study of Millerite Separatism and Denominationalism, 18401865 (unpublished Ph.D. dissertation, University of Rochester, 1970), pp. 291306; Isaac C. Wellcome, History of the Second Advent Message (Yarmouth [Maine], Boston, New York, London, 1874), pp. 597600, 609, 610. See also the excellent overview by D. A. Dean, op. cit., pp. 122129. Even Joshua V. Himes, editor of the Advent Herald and the most influential leader of the original movement after the death of Miller in 1849, adopted the “conditionalist” position in 1862 and left the Evangelical Adventists. 498 remained at about 30,00050,000 throughout its history. The two most influential leaders and writers at the formation of the association were H. L. Hastings and Miles Grant, the latter being editor of the World’s Crisis from 1856 to 1876. Hastings left the association in 1865 and remained independent of all associations for the rest of his life, although he continued to advocate conditionalism and other teachings of the Advent Christian denomination. (See Dean, op. cit., pp. 133135, 142, 210294.) 499 Marsh in Rochester, N.Y., editor of the Advent Harbinger and Bible Advocate (in 1854 changed to Prophetic Expositor and Bible Advocate). See also D. T. Arthur, op. cit., pp. 224227, 352371. Henry Grew as well as Bible translator Benjamin Wilson both associated with this group. (Historical Way marks of the Church of God, Oregon, Illinois: Church of God General Conference, 1976, pp. 5153) Due to their opposition to all church organization, the “age to come” Adventists were very loosely associated. A more stable organization was not formed until 1921, when the Church of God of the Abrahamic Faith was organized with headquarters in Oregon, Illinois. – D. T. Arthur, op. cit., p. 371. 502 by Jeremiah himself, his scribe Baruch, or some other person. The reason why this section from 2 Kings was included may have been “to show how Jeremiah’s prophecies were fulfilled.”– Dr. J. A. Thompson, The Book of Jeremiah (Grand Rapids: Wm. B. Eerdman’s Publishing Co., 1980), pp. 773, 774. |
| Разумеется, сроки Второго Пришествия стали корректироваться. При этом некоторые участники движения заявляли, что имели «видения» на эту тему. По Х. Эдсону, Христос опоздал, потому что зашел по дороге на Землю в небесное святилище, произвести «суд исследования» имен в Книге Жизни, чтобы определить, кто достоин быть воскрешенным из мертвых в первом воскресении, а кто восхищенным на облаках: «…небеса разверзлись предо мной, и я четко и ясно увидел, что наш Первосвященник вместо того, чтобы выйти из Святая Святых небесного святилища и придти на землю в десятый день седьмого месяца, по окончании 2300 дней, в этот день впервые вошел во второе отделение этого святилища, чтобы перед возвращением на землю совершить в Святая Святых еще некую работу» 12 . Под этой работой подразумевается суд, который, по Хайраму Эдсону, должен длиться от 70 до 100 лет. Исходя из этого вычисления, были обнародованы, правда после смерти Миллера, сроки Пришествия в 1914, потом в 1932–1933 г.г. Последнее предсказание назначало 1995 год. По другой версии, принадлежащей госпоже Эллен Уайт (Елене Уайт), накладка произошла из-за нарушения христианами почитания субботы. Поэтому поступило предложение исправить это упущение, что и было выполнено. Ранее, в 1844 году, последователь Миллера – Георг Сперр издал шесть проповедей, в которых отвергалось бессмертие души, а вечные мучения истолковывались как совершенное уничтожение грешников. В январе 1845 года адвентисты были исключены из баптистского союза, к которому они ранее принадлежали. Это привело к созданию ими самостоятельной организации. Проникнув в Европу, секта нашла для себя благоприятную почву в многочисленных протестантских конфессиях. В начале XX века управляющий центр адвентистов находился в Гамбурге. Книги и газеты их издавались «Международным Трактовым Обществом» на многих языках, в том числе и на русском. После смерти Миллера его последователи разделились на: «Евангельских Адвентистов» («Evangelical Adventists» (1845 г.)), «Адвентистов грядущего века», «Адвентистов Седьмого Дня» («Seventh-day Adventists» (1863)), « Церковь Божию (Седьмого Дня)» («Church of God (Seventh Day)», (1866)), «Общество жизни и Второго Пришествия» («Life and Advent Union» (1862)), « Церковь Бога во Христе Иисусе» (скорее всего «Church of God General Conference (Abrahamic Faith)» (1888)), «Христианской церкви Пришествия» («Advent Christian Church»). Последние адвентисты отрицают пророческие дарования Елены Уайт и, соответственно, ереси ее последователей – Адвентистов седьмого дня. Многие из этих обществ участвуют в межконфессиональном диалоге через «Advent Christian General Conference of America» («Генеральную Конференцию Христиан Адвентистов Америки»). В 1964 году «Адвентисты Седьмого Дня» («Seventh-day Adventists») объединились с движением «Общество жизни и Второго Пришествия» («Life and Advent Union»). |
| With respect to the Biblical passages on the 70 years, we have seen to what extremes Furuli has been forced to go in his attempts to bring them in agreement with his theory. He has been unable to prove his repeated claim that the 70year passages in Daniel and 2Chronicles unambiguously state that Jerusalem was desolate for 70 years. His linguistic interpretation of 2Chronicles 36:21 misconstrued because he ignores the main clause in verse 20 the servitude end at the Persian conquest of Babylon in 539 BCE. Furuli’s linguistic rerenderings of the passages in Jeremiah are no better. To reconcile Jeremiah 25:11 theory, he admits that he must discard “the most natural translation” of the verse. And to bring Jeremiah 29:10 Babylon” or “at Babylon” – translations rejected by all competent modern Hebraists. Furuli’s approach, then, is not Biblical as he claims, but sectarian. As a conservative Jehovah’s Witness scholar, he is prepared to go to any length to force the Biblical passages and the historical sources into agreement with the Watchtower Society’s Gentile times chronology – a chronology that is the foundation cornerstone of the movement’s claim to Godgiven authority. As I have amply documented in this review, this sectarian agenda forces Furuli to fabulate more wildly than Sheherazade; the legendary Persian queen and storyteller of One Thousand and One Nights. 496 Fathers, Washington D.C.: Review and Herald, 1965, pp. 300315. Grew’s antitrinitarian position, too, was adopted by a majority of the Second Adventists, including the three major Adventist groups that branched off from the “original” Adventists: 1) the Seventh Day Adventists, 2) the Advent Christians, and 3) the “age to come” Adventists. In 1898 the SDA Church, on the authority of Ellen G. White, the “prophetess” of this movement, changed its position on the question. (Erwin Roy Gane, The Arian or AntiTrinitarian Views Presented in SeventhDay Adventist Literature and the Ellen G. White Answer, unpublished M.A. thesis, Andrews University, June 1963, pp. 1 110) Some decades later, the Advent Christian Church, too, began to reconsider its antitrinitarian position. – See David Arnold Dean, Echoes of the Midnight Cry: The Millerite Heritage in the Apologetics of the Advent Christian Denomination, 18601960 (unpublished Th.D. dissertation, Westminster Theological Seminary, 1976) pp. 406416. |
| Za-Mika’el, who composed an important Ethiopian monastic rule. Abba Libanos is credited with establishing the great monastic center of Dabra Libanos. The importance and influence of these two groups cannot be overstated. They are responsible for the formation of the Ethiopian biblical canon, the translation of many Christian texts from Greek and Syriac into Ge’ez, and establishing a strong monastic base which would stand the test of time. During the reigns of King Kaleb and his son Gabra Masqal in the 6th century, the monastic communities were generously supported and the territories of the Christian kingdom expanded. However, much of this progress was greatly inhibited by the advent of Islam on the Arabian Peninsula. The extended period between the 8th and 12th centuries lends the scholar very few sources for Christian Ethiopia beyond the Coptic History of the Patriarchs (Kaplan 1984: 18). However, an estimate of conditions is certainly indicated by the fact that the Ethiopians operated without an archbishop for over a half a century at on point (Budge 1928: 233–4). After the crisis of the Council of Chalcedon in 451 the Ethiopians, who recognized no ecumenical validity to conciliar meetings in the Byzantine world after Ephesus in 431, were more and more isolated from the wider Christian world, but with the advent of Islam and the many subsequent incursions into their territory, constantly eroding their hold on the littoral lands, the Ethiopians soon found themselves isolated from the entire Christian world, save for the occasional communications with the Coptic Orthodox in the distant North, by means of the difficult land and river route. Although this isolation proved problematic in some ways, in others it served to provide the space necessary for Ethiopia to develop and create its unique expression of Orthodoxy. Towards the end of the 11th century the Aksumite Empire declined rapidly, which led to a gradual relocation of the central authorities into the central plateau (Tamrat 1972: 53–4). The Agaw people already populated this region and the Aksumite descendants started a concentrated campaign to Christianize the area. The Agaw leaders soon embraced Christianity and were integrated into the royal court so intimately that they eventually established their own successful dynasty known as the Zagwe, which ruled Ethiopia from 1137 to 1270. However, the Zagwe suffered from their apparent lack of legitimacy. Earlier Aksumite rulers had established the tradition of “Solomonic” descent in the legendary Kebra Negast (Glory of the Kings). The Zagwee were considered illegitimate by the Tigree and Amhara peoples in the North. The Zagwe dynasty is responsible for that jewel of Ethiopian church architecture, the city of Lali Bela. This incredible conglomeration of rock-hewn churches was meant to reproduce the sites of the holy land and established, for the Zagwe, a rival pilgrimage site opposed to Aksum in the North. |
| Gilbert, «Convert» Gilbert, Gary. «The Making of a Jew: " God-Fearer» or Convert in the Story of Izates.» Union Seminary Quarterly Review 44 (1990–1991): 299–313. Gilbert, «Notes» Gilbert, George H. «Exegetical Notes: John, Chapter I.» The Biblical World 13 (1899): 42–46. Ginsberg, «Scrolls» Ginsberg, H. L. «The Cave Scrolls and the Jewish Sects: New Light on a Scholarly Mystery.» Commentary 16 (1953): 77–81. Ginsburg, Essenes/Ginsburg, Kabbalah Ginsburg, Christian D. The Essenes: Their History and Doctrines (1864); The Kabbalah: Its Doctrines, Development, and Literature (1863). Repr., London: Routledge & Kegan Paul, 1955. Ginzberg, «Cabala» Ginzberg, Louis. «Cabala.» Pages 459–79 in vo1. 3 of The Jewish Encyclopedia. Edited by Isidore Singer. 12 vols. New York: Funk & Wagnalls, 1901–1906. Girard, «Composition» Girard, Marc. «La composition structurelle des sept " signes» dans le quatrième évangile.» SR 9 (1980): 315–24. Gispert-Sauch, «Upanisad» Gispert-Sauch, G. «Brhadaranyaka Upanisad 1.3.28 in Greek Literature?» Vidyajyoti 40 (1976): 177–80. Gitler, «Amulets» Gitler, Haim. «Four Magical and Christian Amulets.» Studii biblici franciscani liber annuus 40 (1990): 365–74. Glasson, Advent Glasson, T. Francis. The Second Advent: The Origin of the New Testament Doctrine. 3d rev. ed. London: Epworth, 1963. Glasson, «Anecdote» Glasson, T. Francis. «The Place of the Anecdote: A Note on Form Criticism.» JTS NS 32 (1981): 142–250. Glasson, «Colossians» Glasson, T. Francis. «Colossians I 18,15 and Sirach XXIV .» NovT 11 (1969): 154–56. Glasson, « John 1 9» Glasson, T. Francis. « John 1 9 and a Rabbinic Tradition.» ZNW 46 (1958): 288–90. Glasson, «Logos Doctrine» Glasson, T. Francis. «Heraclitus» Alleged Logos Doctrine.» JTS NS 3 (1952): 231–38. Glasson, Moses Glasson, T. Francis. Moses in the Fourth Gospe1. SBT 40. Naperville, 111.: Allenson, 1963. Glasson, «Notes» Glasson, T. Francis. «Two Notes on the Philippians Hymn (II.6–11).» NTS 21 (1974–1975): 133–39. Glatzer, «Prophecy» Glatzer, Nahum Norbert. «A Study of the Talmudic Interpretation of Prophecy.» The Review of Religion 10 (1945–1946): 115–37. |
| The resultant uprooting of longstanding European political and social institutions caused many to believe that they were indeed living in the last days. Men of many backgrounds – ministers, politicians, lawyers, and laymen – became involved in prophetic study. A voluminous body of literature on the prophecies was produced, numerous prophetic periodicals were started, and prophetic conferences were held on both sides of the Atlantic. The apocalyptic revival commenced in England, but soon spread to the European Continent and the United States of America where, in the latter case, it culminated in the wellknown Millerite movement. Based on interpretations of Daniel 8:14 developed generally pointed to 1843, 1844, or 1847 as the time for Christ’s second advent. It was in this feverish atmosphere that a new interpretation of the Gentile times was born, in which, for the first time, the oftused figure of 1,260years was doubled to 2,520years. The chart presented on the facing page shows the results that the “yearday” method of counting prophetic timeperiods produced over a period of seven centuries. Though almost all of the thirtysix scholars and prophetic expositors listed were working from the same basic Scriptural text referring to 1,260 days, very rarely did they agree on the same starting and ending points for the period’s fulfillment. The ending dates for the Gentile times set by them or their followers ran all the way from 1260 C.E. to 2016 C.E. Tet all of them advanced what to them were cogent reasons for arriving at their dates. What results now came from the doubling of this figure in connection with Jesus’ statement about the “Gentile times”? John Aquila Brown In the long history of prophetic speculation, John Aquila Brown in England plays a notable role. Although no biographical data on Brown has been found so far, he strongly influenced the apocalyptic thinking of his time. He was the first expositor who applied the supposed 2,300 yeardays of Daniel 8:14 so that they ended in 1843 (later 1844). article in the London monthly The Christian Observer of November 1810. According to his understanding of the Gentile times, the “trampling Gentiles” were the Mohammedans (or Muslims), and he therefore regarded the 1,260 years so widely commented on as Mohammedan lunar years, corresponding to 1,222 solar years. He reckoned this period from 622 C.E. (the first year’ of the Mohammedan Hegira era) to 1844, when he expected the coming of Christ and the restoration of the Jewish nation in Palestine. – J. A. Brown, The EvenTide, Vol. 1 (1823), pp. vii, xi, 160. Advent movement. 42 He was also the first who arrived at a prophetic time period of 2,520 years. Brown’s calculation of 2,520 years was based on his exposition of the “seven times” contained in Nebuchadnezzar’s dream of the choppeddown tree in Daniel, chapter 4. |
| 18. Кирилл, архиеп. Иерусалимский, свт. Поучения огласительные и тайноводственные. – М. Синодальная б-ка, 1991. – 366 с. 19. Книга правил. – Репринт. – СПб.: Вира и др., 1996. – 408 с. 20. Николай Кавасила, св. Семь слов о жизни во Христе//Николай Кавасила, св. Богословские труды. – М.: Изд-во храма св. мц. Татианы, 2002. – С. 10-122. 21. Октоих: гласы 5-8. – М.: Моск. Патриархия, 1981. – 672 с. 22. Основные принципы отношения Русской Православной Церкви к инославию//Сборник документов и материалов Юбилейного Архиерейского Собора Русской Православной Церкви: Москва, 13-16 августа 2000г. – Нижний Новгород: Изд-во Братства во имя св. князя Александра Невского, 2001. – С. 149-170. 23. Правила Православной Церкви с толкованиями Никодима, еп. Далматинского – Истрийского. В 2т. – М.: Отчий дом, 2001. – Т. 1. – 652 с. 24. Правила Св. Поместных Соборов с толкованиями: В 2 ч. – Тутаев: Правосл. Братство свв. князей Бориса и Глеба, 2001. – Ч. 2. – 886 с. 25. Симеон Новый Богослов, прп. Творения: в 3т. – Репринт. – Б.м.: Св. - Троицкая Сергиева Лавра, 1993. – т. 1: слова 1-52. – 490 с. 26. Тертуллиан. О крещении//Тертуллиан, Квинт Септимий Флоррент. Избранные сочинения/Сост. и общ. ред. А.А. Столярова. – Прогресс, 1994. – С. 93-105. 27. Тертуллиан. О покаянии//Тертуллиан, Квинт Септимий Флоррент. Избранные сочинения/Сост. и общ. ред. А.А. Столярова. – Прогресс, 1994. – С. 307-319. 28. Феофан Затворник, свт. Толкование Послания св. Апостола Павла к Римлянам. Репринт. – [М.]: Моск. Сретенский мон-рь и др., 1996. – 974 с. 29. Филарет (Дроздов), митр. Московский и Коломенский. Разговоры между испытующим и уверенным о православии восточной греко-российской церкви (1815)//Филарет (Дроздов), митр. Московский и Коломенский. Творения. – [М.]: Отчий дом, 1994. – С. 395-460. Источники на иностранных языках 30. Augustine of Hippo , saint. Letter 93//New advent: [сайт]. 2009. – англ. – URL: http://www.newadvent.org/fathers/1102093.htm (дата обращения 12.11.09). 31. Augustine of Hippo , saint. Letter 208//New advent: [сайт]. 2009. – англ. – URL: http://www.newadvent.org/fathers/1102208.htm (дата обращения 12.11.09). |
| 16 A similar renewal can be seen in men " s and women " s monasticism throughout the Orthodox world. Monasticism has traditionally been a prime source of authentic theology, understood as " praying in truth»; 17 now we once again see the monastic experience re-invigorating theological life. The teaching of St Silouan of Mount Athos has reached a global audience through his disciple Fr Sophrony, while architects of the Athonite revival such as Archimandrite Vasileios of Iviron and Archimandrite Aimilianos of Simonopetra have been greatly influential in Greece and beyond. This is not an influence readily discernible from footnotes or bibliographies. But many Orthodox who write about theology today have been marked by their encounters with people of holiness who know at first hand the realities that doctrines seek to describe. 18 The fall of Communism in Eastern Europe has had an impact on the Orthodox world comparable to that of its advent. Suddenly, almost all Orthodox are faced with the same challenges, those of an increasingly globalised world dominated by an economic ideology. Some Churches find themselves ill prepared for the rapid changes in society ; the advent of foreign missionaries of assorted denominations only fuels suspicion of " the West» and hinders constructive exchange. On the other hand, many more theologians from Orthodox countries are now studying and indeed teaching abroad, greatly increasing the opportunities for contact both among Orthodox and between Orthodox and Christians of Western traditions. The accession of several Orthodox countries to the European Union gives new opportunities for inter-Orthodox discussion of contemporary challenges, as well as increasing the visibility in Western Europe of Orthodox traditions. There is hope that Orthodox theological thinking will continue to develop in dialogue with the West, and that the process will increasingly be reciprocal. Further reading Binns, J., An Introduction to the Christian Orthodox Churches, Cambridge: Cambridge University Press, 2002. |
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