The Connection Between Slavery and Prophecy as It Relates tothe American Nation in the Writings of the Adventist PioneersDuring the Antebellum Period
The Connection Between Slavery and Prophecy as It Relates tothe American Nation in the Writings of the Adventist PioneersDuring the Antebellum Period
摘要
The period between 1850 and 1865 was a period of major social upheavals in American society; the major issue was the slavery. This period also witnessed the birth and organization of the Sabbatarian Adventism, a pre-millennial Christian movement distinguished by an emphasis on the Seventh-day Sabbath and a special understanding of Bible prophecies. Most Adventist pioneers vehemently opposed slavery, although not always on the same ground as their Christian counterparts. Aided by their peculiar understanding of Bible prophecy, the early Adventists identified America with apocalyptical end-time power, slavery being the key attribute of the ＂beast that looks like a lamb but speaks like a dragon＂ from Revelation 13：11. This article investigates the development of Adventist connection between slavery, America and Bible prophecy.
参考文献96
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1Trevor O. Reggio, associate professor of Church History, Department of Church History; associate professor of Discipleship and Religious Education, Department of Discipleship and Religious Education, Andrews University Theological Seminary. 被引量：1
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2Dojcin Zivadinovic, masters in Adventist Theology from Collonges University, France. 被引量：1
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3Ph.D. candidate in Church History, Andrews University. 被引量：1
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4Formally organized in 1863, the Seventh-day Adventist Church remains the fastest growing Christian denomination, counting 17 million baptized believers throughout the world in 2010 (GC SDA 148th Annual Statistical Report. Available from http://www. adventistarchives.org/docs/ASR/ASR2010.pdf#view=fit>). 被引量：1
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5While these individuals would ultimately form the Seventh-day Adventist Church, in the period between their first conferences in 1846 and formal organization in 1863, they were known simply as Sabbatarian Adventists, believing in Seventh-day Sabbath and Christ’ work of investigative judgment in the heavenly Sanctuary prior to the Second Coming (Burt, 2003). 被引量：1
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6The area covered by the Northeastern states was termed “burned-over district” because of the frequency of reforms and religious reforms that insurrected in this region in the first part of the 19th century (Cross, 1965). 被引量：1
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7It has been estimated by recent studies that as many as 200,000 accepted the Millerite message between 1842 and 1844, with one million or more brought under the influence of the movement (Knight, 1993, p. 213). 被引量：1
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8Miller more humbly placed the number of true believers at “some fifty thousand”(Miller, 1845, p. 22); Miller recalled having 700 preachers and 125 camps meetings organized in the period of 1841 to 1844. 被引量：1
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9Through systematic study of the Holy Scriptures, Miller concluded that Christ’ coming must occur before the Millennium. Based on the common historicist reading of Daniel 8:13, Miller and his followers suggested that “cleansing of the sanctuary” meant the “destruction of the earth by fire” and announced that the Second Coming of Jesus Christ was supposed to occur around 1843 or 2300 years after the decree of Cyrus to rebuild Jerusalem in 457 BC. See connection between Daniel 9: 25 and Daniel 8:13, 14 in Miller (1842) and Damsteegt (1977, pp. 30-36). 被引量：1
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10As the expected date of Jesus drew near, Himes became more absorbed in preaching the Gospel and his abolitionist activities diminished. According to Nichols, “Himes allowed his active interest in abolitionism to subside as he became more swallowed up in the all-absorbing task of promoting a movement which expected, shortly, to meet the Lord face to face” (Nichols, 1944, p. 176). 被引量：1
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