On Saturday, the first of June, one thousand eight hundred and forty-four, ten minutes to ten, the silence of the humid summer evening that enveloped Woolwich, eastern region The British capital was torn apart by welcoming cannon salvoes. With a salute from twenty-one guns, London greeted three steamships that had dropped anchor in the Thames. Many boats and boats immediately rushed from the piers to the guests. On the mast of the Cyclops fluttered the imperial standard with a black double-headed eagle on an orange field - evidence that the sovereign of all Rus' was on board imperial majesty Nicholas I. At the invitation of his royal relative Her Majesty Victoria, Queen of the United Kingdom and Ireland, Russian Emperor arrived in England on a state visit.
On the boat, leading the flotilla of light ships that hurried to the anchored ships, were the British ambassador to St. Petersburg, Lord Bloomfield, and the Russian ambassador to the Court of St. James, Baron Brunnov. They were followed by boats with other officials. The Emperor warmly greeted Bloomfield and Brunnov, after which he went ashore, accompanied by a retinue, which included Princes Vasilchikov and Radziwill, Count Orlov and General d'Adlerberg. By midnight, the Emperor and those who arrived with him settled down with all the comforts in Ashburnham House, a mansion Russian Embassy on Dover Street, after which His Majesty went to bed.
The next morning, at nine-thirty, Prince Albert paid a visit to the Tsar. Nicholas met the Prince Consort on the stairs and embraced him in a friendly embrace. An hour and a half later, the prince left so that the emperor could attend the liturgy in the Russian Orthodox chapel on Welbeck Street. At half past one Prince Albert returned to Ashburnham House with two carriages and escorted the Emperor and his retinue to Buckingham Palace.
An invitation to visit Britain was sent to Nicholas in early March. Having received the emperor's consent, the British court began to prepare to receive His Majesty. However, the Russian Tsar postponed his departure from St. Petersburg week after week: at Alexandra’s, youngest daughter Emperor (her family called her Adina), who was four months pregnant, developed an unknown disease that resembled a type of tuberculosis. By mid-May in a young state Grand Duchess there was a noticeable improvement, and the anxiety of her august father diminished.
At the same time, world events far from St. Petersburg were unfolding in an unexpected way. The French admiral Dupetit-Thouard expelled the English missionary Pritchard from Tahiti and took possession of the island. This led to the fact that by the eighteenth of May England and France were in a state of conflict. In North Africa, the French sent an expeditionary force to Morocco - England perceived this step as a threat to its interests in Tunisia. However, an even more serious problem was the publication of a certain curious pamphlet by Prince Joinville, son of Louis Philippe and vice-admiral of the French navy, in which the author approved of attacks on coastal settlements England and their destruction. In turn, the British press reflected the anti-French sentiment that gripped the British.
Having long desired a union between Russia and England, Nicholas I decided to take advantage of the opportunity that presented itself thanks to the deterioration of relations between England and France. It is important to note that he left St. Petersburg without warning or informing many ministers of his plans. When the emperor was already sailing to his destination, a special courier went to London, who was supposed to inform the queen about the imminent arrival of the Russian Tsar. Victoria only had about a day left to prepare for the meeting. The timing of the visit was unfortunate: just a few days earlier, the King of Saxony arrived in England and settled down at Buckingham Palace. In addition, the young queen herself was seven months pregnant.
The imperial cortege arrived at the palace, and the queen met the Russian Tsar in the Great Hall. They hugged and exchanged kisses. Nicholas was introduced to the King of Saxony, after which the three monarchs dined. Later in the evening, Nicholas paid brief visits to the Duke and Duchess of Cambridge, the Duke of Gloucester, Princess Sophia (the aged daughter of George III) and the Duke of Wellington, hero of Waterloo. Then the emperor returned to Russian embassy to rest. That evening, a grand banquet was given at Buckingham Palace, and Nicholas was able to meet face to face for the first time with members of the British government - Prime Minister Sir Robert Peel, Foreign Secretary Lord Aberdeen and others. The meeting was informal, and no reports were compiled on the diplomatic conversations that took place that evening.
The next morning was devoted to rest. Nikolai took a walk through Regent's Park and London streets. Having looked into the jewelry store of Mortimer and Hunt, the emperor deigned to purchase jewelry worth five thousand pounds. The Duke of Devonshire, who attended Nicholas's coronation as British Ambassador Extraordinary in 1826, was honored with an invitation to dinner at the Russian Embassy. In the afternoon, the Emperor paid a protocol visit to the Prime Minister, and then, accompanied by Baron Brunnow, went by train to Windsor, where the Queen, Prince Albert and the King of Saxony had previously departed. In Slough, the emperor and his retinue were met by Prince Albert, everyone boarded carriages and soon arrived at Windsor Castle. Here the emperor was to spend four days, and during this time His Majesty appreciated the beauty and convenience of the country royal residence. “This place is worthy of you,” he told Victoria.
On Tuesday afternoon, Prince Albert invited the Emperor and the Saxon King to Ascot for the traditional June races. The queen remained in the castle. The day was clear, warm and calm - ideal weather for the grand opening of the races. Unfortunately, the number of spectators at the hippodrome was somewhat smaller than in previous years, but the stands were by no means empty. At just over one o'clock in the afternoon, the imperial cortege, headed by Lord Rosslyn, who in those years served as Lord Jägermeister and in this capacity represented Her Majesty at the Ascot races, arrived at the place.
The first carriage accommodated the Russian Emperor, the King of Saxony and, opposite the monarchs, Prince Albert. There were no awards or distinctions on Nicholas’s simple blue frock coat. The Saxon king was also in civilian dress, but with the ribbon of the Order of the Garter. In other carriages arrived the Duke of Wellington, Sir Robert Peel, Lord Aberdeen, as well as other nobles of the three royal courts of Europe. They were all greeted with cheers and applause.
As soon as the Emperor and King of Saxony appeared in the royal box, the greetings became louder and reached their climax when the Duke of Wellington joined the monarchs. Then the racing began. As the competition continued, the Tsar was involved in a lively conversation with Prince Albert, who gave Nicholas explanations about the peculiarities of this sport. When the final - and main - event of the day arrived, the Queen's Cup competition, won by a young mare named Alice Hawthorne, the royal guests descended onto the race track to evaluate the merits of the horse. The police were hardly able to restrain the crowd of admirers of the Russian emperor, who vigorously expressed their delight at the appearance of the august person in such close proximity. Having noticed a medal of a participant in the Battle of Waterloo on the uniform of one of the policemen, Nikolai immediately inquired in which regiment the veteran served, in which part of the famous battle he fought in 1815, and also asked him other questions related to the great victory of the British under the command of the Duke of Wellington .
Then, to the considerable surprise of those around him, the emperor left his retinue, entered the crowd and began to shake the hands of the spectators, delighted at this opportunity. Count Orlov and Baron Brunnov tried in vain to follow him. Nikolai seemed to get real pleasure from what was happening and, finally returning to the people accompanying him and seeing the anxiety on their faces, he asked: “What is wrong with you? No one here wishes me harm.” The British standing nearby were silent, trying not to clearly show their fears: after all, hundreds of Poles who had left their homeland after the Russian emperor suppressed their uprising found refuge in England. Most of these unfortunate refugees were fanatical nationalists, and under these circumstances no one could guarantee the safety of the sovereign.
That evening a large reception was held at Windsor Castle in the Waterloo Gallery. The long table was decorated with exotic flowers scattered among the precious tableware. In the center stood a huge golden candlestick in the form of the figure of St. George slaying a dragon with a spear. Countless golden candelabra illuminated the hall. The band of the Scots Guards from Prince Albert's regiment played popular melodies of that era - waltzes, polkas and excerpts from operas by Andreas Romberg and Vincenzo Bellini. However, there was no dancing as the court was in a state of official mourning for Prince Albert's father, the Duke of Saxe-Coburg and Gotha.
After the gala dinner, as well as the next day, the Russian emperor conducted very serious negotiations with the prime minister and members of the cabinet. Nikolai left his sick daughter and made a journey of two thousand seven hundred and fifty kilometers not for the pleasure of attending the races and taking part in ceremonial receptions. The Emperor had long dreamed of persuading Britain to an agreement regarding Turkey. His desire to achieve approval of Russian policy towards Ottoman Empire was quite large.
Fifteen years before the events described, the emperor established a commission of seven people, which was charged with the responsibility of developing recommendations for public policy Russia in relation to Turkey. Since the time of Catherine II, Russia dreamed of fulfilling its “historical mission” - to accelerate the collapse of the Ottoman Empire and finally gain control over Constantinople and the Straits (Bosporus and Dardanelles), “the gateway to its own home.” Here is what the Duke of Argyll wrote about the importance of the Straits in 1854:
Perhaps on physical map in the world there is no such unusual and important thing in politically places like the Bosporus and Dardanelles straits with the Sea of Marmara between them. You won't find it anywhere else inland sea more than 700 miles (1,125 km) wide, which washes the shores of two continents, and the entrance to which is so narrow that the state possessing it becomes the possessor of a strategic position, at once invulnerable to defense and extremely strong to attack. If Russia achieves sovereignty over this area in addition to what it already owns, the Black Sea will become a Russian lake, the Danube will become a Russian river, and some of the richest territories of Eastern Europe and Western Asia will provide Russia with inexhaustible sources of both human resources, money and ships. In this case, taking into account also the advantages of its unique geographical position, Russia will gain exorbitant power over all of Europe.
The commission appointed by the sovereign, headed by Count Viktor Kochubey, consisted of senior government officials. Chancellor Count Nesselrode was also a member of it. “We have to decide,” he wrote, “whether the preservation of the Turkish government is dangerous for Russia or, on the contrary, will be beneficial... The idea of expelling the Turks from Europe and restoring the veneration of the true Lord in the Church of Hagia Sophia seems very attractive, and its implementation will ensure our place in stories. However, what will Russia gain from all this? Glory - undoubtedly, but at the same time it will lose all the real advantages of being adjacent to a country weakened by a series of successful wars for us, and will inevitably enter into a fight with the main European powers.”
The commission met in strict secrecy and, after a lengthy discussion, came to a unanimous decision: it was in Russia’s interests to preserve an undivided but weak Turkey for as long as possible. In the event of the dismemberment of the Ottoman Empire, according to the commission, Austria, Britain and France will declare their claims to part of Turkish territory. As a result, Russia will have three strong neighbors instead of one weak one. Moreover, the annexation of Constantinople could lead to weakening ties between the southern provinces of Russia and St. Petersburg. Ukraine, Georgia and Bessarabia will be able to see in Constantinople some new political center, and with this development of events, the Russian Empire itself will be in danger of collapse. Therefore, the commission concluded, Russia should strive to maintain Turkey's current position.
Further, Kochubey’s commission made a recommendation that Russia should not strive to restore a united Turkey if this empire disintegrates due to its internal weakness. On the contrary, in this case Russia should immediately enter into negotiations with other European countries, in order to amicably resolve the problem of succession of power and peacefully resolve issues of managing the territories and population of the former Ottoman Empire.
This advice was accepted by Nicholas and formed the basis of Russian policy towards Turkey until the outbreak of the Crimean War.
The adoption of such a policy by the Russian Tsar became an internal matter of Russia, a unilateral decision that had no international basis. And now Nicholas intended to consolidate this policy with an international agreement.
The revolutionary events of one thousand eight hundred and thirty, which shook the foundations of the old order throughout Europe, significantly brought Russia and Austria closer together. These two empires were considered bastions of conservatism and reaction. Among other things, Austria had a very long border with the Ottoman Empire and for centuries took an active part in Turkish affairs. It is therefore logical that this country was interested in an international agreement on Turkey in the first place.
By the early thirties international situation Turkey was seriously affected. Revolts in the possessions of the Ottoman Empire reached alarming proportions. Muhammad Ali, a former Albanian tobacco trader, managed to establish control over Egypt, which was under Turkish protectorate. Moreover, he threatened to capture Constantinople and establish a new regime there. The emergence of a strong Egyptian empire on the Bosphorus coast did not at all meet Russia's interests. In addition, Egypt was actively supported by France, and the very idea of the capture of Constantinople by a country under the strongest French influence, was hated by Russia. Austria shared these Russian fears.
In January 1833, Emperor Nicholas sent his Minister of War, Count Tatishchev, to Vienna with instructions to meet with the Austrian Chancellor and find out his position. Metternich immediately appreciated the benefits of the Austro-Russian alliance, and soon the Munich Treaty was signed between the two countries. The contracting parties declared that they intended not only to cooperate in supporting the existing Turkish regime, but also, in the event of the fall of Mahmud II, to preserve their alliance during the division of the Ottoman Empire. Nesselrode called the Munich Treaty "a brilliant diplomatic victory“, because he was sure that in any, even unforeseen, development of events, “Austria will be on the side of Russia, and not against it.” Metternich was also pleased, since Russia's future eastern claims turned out to be limited to a certain extent, and Austria would receive a good piece of Turkey after - and in the event of - the death of the latter.
The proclamation of the Austro-Russian alliance, to which Prussia also joined, was an important step towards the implementation of Nicholas’s plans to build general policy great European powers towards Turkey. However, in order to fully guarantee the peaceful division of the Turkish inheritance in the event of the collapse of the Ottoman Empire, the Russian Tsar considered it absolutely necessary to conclude an appropriate agreement with one of the two great powers of the West - France or England.
France, the cradle of the revolution, was the main force in Europe opposing conservatism, while Nicholas, an ardent opponent of any revolutionary ideas, was a militant champion of the ancient régime. Moreover, France encouraged and supported the Egyptian uprising against Mahmud II, which threatened the peaceful development of events. On the other hand, England had the largest fleet in the world, which could cause significant damage to Russia. But this same fleet could smooth out the contradictions in positions different countries on the Turkish problem. Russian government decided to induce England to an alliance, and for this purpose Emperor Nicholas II was now in Windsor Castle.
At the end of the grand reception, guests flocked from the Waterloo Gallery to the adjacent rooms of the castle. A significant part of the ladies and gentlemen headed to Big hall, where Her Majesty's personal orchestra awaited the signal to please the ears of those gathered. However, Tsar Nicholas, Sir Robert Peel and Lord Aberdeen preferred to retire to the office, where they spent several hours.
The queen left society early, retired to her personal chambers and sat down to write a letter to her uncle, the Belgian King Leopold, where she shared her impressions of the Russian emperor and his visit:
Dear Uncle... The Emperor's visit was a great event, and everyone here is very flattered by the honor bestowed upon us. He is simply amazing: he is still very handsome, his profile is refined, his manners are stately, he is extremely polite - kind and attentive to such an extent that it is alarming. At the same time, the expression in his eyes is frightening, I saw this for the first time in my life... He rarely smiles, and this smile does not seem joyful. However, you feel quite at ease next to him. When I think that we are sitting at breakfast or going for a walk with the greatest ruler on earth, it seems to me like a dream... The Emperor amused the Saxon king and me by admitting that he was very embarrassé when he was introduced different people, and felt very awkward in a tailcoat, which I was completely unaccustomed to...
Your devoted niece.
Victoria.
A few days later, when Nicholas had already left England, the queen returned to this letter:
The Emperor and I had the opportunity to get to know each other. I like a lot about it. I think his nature needs to be understood and accepted for what it is. He is strict, stern and unwaveringly follows the principles and his own understanding of duty - nothing in the world can force him to change these principles. At the same time, he is not very smart, not very well brought up and not educated enough. The Emperor is only interested in politics and military issues; he is immune to everything else, including art. At the same time, I am sure that he is quite sincere - even when his actions cannot be called anything other than despotic: they stem from the firm conviction that it is impossible to govern the country otherwise... I would call him too frank: it is in vain that he expresses his thoughts so openly to him It’s hard to control yourself. He really wants to be believed, and I must admit that I am really inclined to believe his personal promises. I will add that his feelings are strong, he deeply feels kindness and loves his wife and children, and all children, not just his own. Family life very important for him. When my children entered the room where we were, he said: Voilé, les doux moments de notre vie… (French).
These are the sweet moments of our lives (French)
In conclusion (French)
1842 – 1843 1844 1845 – 1846 See also: Other Events in 1844 There were various scientific and technological events in 1844, some of which are presented below. Contents... Wikipedia
Years in XIX literature century. 1844 in literature. 1796 1797 1798 1799 1800 ← XVIII century 1801 1802 1803 1804 1805 1806 1807 1808 1809 1810 1811 1812 1813 1814 1815 1816 1817 ... Wikipedia
- ... Wikipedia
Annus, I. The division of the year among the Greeks and Romans. a) Among the Greeks, who originally, like the Romans, had lunar months, the first day of the month was the one on the evening of which the new moon rose; it was called νουμηνία and was dedicated... ... Real Dictionary of Classical Antiquities
Years 1799 · 1800 · 1801 · 1802 1803 1804 · 1805 · 1806 · 1807 Decades 1780s · 1790s 1800s 1810s · … Wikipedia
- (English Bank Charter Act 1844, also known as the Robert Peel Banking Act) an act of the British Parliament adopted by the government of Robert Peel, which limited the activities of issuing banks and actually transferred the authority to issue ... Wikipedia
This is a work in progress list of the year. You can help the project by correcting and adding to it. 1932 in music 1930 1931 1932 1933 1934 ... Wikipedia
This article provides an incomplete list of the repertoire of the Moscow Bolshoi Theater. It must be taken into account that at first the troupe of the Maly (Maly Theater opened on October 14, 1824) and Bolshoi Theaters (Bolshoi Theater opened a little later than the Maly ... Wikipedia
5604 (Hebrew ה תר ד, abbr.: תר ד) the year according to the Hebrew calendar began on the eve of September 25, 1843 and ended on September 13, 1844. This year has 355 days. This normal year Jewish calendar with one month Adar. This is the fourth year after the year... Wikipedia
Books
- Society of Russian History and Antiquities at Moscow University. Readings at the Society of Russian History and Antiquities at Moscow University A few words about the original Russian chronicle. 1870. 1846. Year 1. Book. 1.
- Society of Russian History and Antiquities at Moscow University. Readings at the Society of Russian History and Antiquities at Moscow University A few words about the original Russian chronicle. 1870. 1846. Year 1. Book. 2. , Obolensky M.A.. This book will be produced in accordance with your order using Print-on-Demand technology. The book is a reprint of 1844. Despite the fact that a serious…
- Society of Russian History and Antiquities at Moscow University. Readings at the Society of Russian History and Antiquities at Moscow University A few words about the original Russian chronicle. 1870. 1846. Year 1. Book. 3. , Obolensky M.A.. This book will be produced in accordance with your order using Print-on-Demand technology. The book is a reprint of 1844. Despite the fact that a serious…
In the preface we promised that, having analyzed 1844 as a date and an event, we would try to determine the meaning of 1844 for our time. Now we are ready for this. First, let’s try to answer the question: “Where did the name “Adventist” come from?”
“An easy question,” you answer. “An Adventist is a person who believes in the soon coming of Christ, and Seventh-day Adventists believe that Christ will come soon.”
But wait. Dispensationalists, the people who talk about the “secret rapture,” also believe in the imminent coming of Christ. In fact, many of them believe that He will come sooner than Seventh-day Adventists hope. Many Dispensationalists teach that Christ can come at any moment and take even motorists and pilots from their vehicles...1
All we want to say is that although Dispensationalists believe that Christ is coming soon, very soon, they are not Adventists and do not want to be called by that name.
Therefore, there must be something special in the name “Adventist”, carrying a deep meaning. And here again we must turn to 1844.
The original meaning of the terms “Advent” and “Adventist”. The word "Advent" in Latin means arrival, or coming. Most Seventh-day Adventists know this. But most Protestants and Catholics understand the coming of Christ as Him First advent. Religions adhered to church calendar, celebrate Advent, or advent, during the four weeks before Christmas. On the Sundays before Christmas, they read the Old Testament prophecies predicting the birth of the Messiah. Depending on the views of the ministers, they may turn to prophecies about His second coming.
Consequently, in the 30s of the last century, William Miller preached not about the coming of Christ at the end of 2300 days, but about His second coming. As the Millerite movement began to grow in size and activity in the early 1940s, their camp and other large meetings began to be perceived as meetings awaiting the “Second Advent” (i.e., the Second Coming). The movement itself became known as the “Second Advent” movement. And the followers of William Miller began to be called “second Adventists.” This is the absolute truth!
But “second Adventists” is a cumbersome name, and since there were no Christians who called themselves “first Adventists,” the word “Adventists” quite naturally came into use.
Today Seventh-day Adventists call the main periodical of his religion by the Adventist Review. It first appeared in October 1850, and its full name was in the following way: "Review of the Second Coming and the Sabbath Messenger." The first half of the title, "Second Advent Review," indicated that its editor, James White, planned to summarize all the evidence that the "Second Advent" movement of 1840-1844. was God's work.
Pay close attention for now. Miller and his “second Adventists” believed that the Second Coming would occur soon because 2,300 days had passed. Until their great disappointment, they believed that the Second Coming would take place at the end of the 2300 days in 1844. After the great disappointment, those who still believed that the 2300 days ended in 1844 continued to believe that the Second Coming would happen soon, since the final judgment began in 1844.
The official name "Seventh-day Adventist" was adopted in 1860 by a general vote in Battle Creek. Now you probably understand that the term “Adventist” did not simply mean the pioneers’ belief in the soon coming of Christ. It meant that they believed in the imminent coming of Christ, since 2300 days have passed.
In the next chapter we will see that the second part of the name - "seventh day" - is based on 2300 days. In the meantime, I would like to discuss a little about the fact that 1844 is the most convincing sign of the imminent coming of Christ.
1844 - main feature second coming. This is explained by the fact that the last trial began in 1844.
Almost all Christians in all times and in all countries have actually associated the final judgment with the Second Coming. If they were told that the Second Coming was near, they concluded from this statement that the final judgment would also begin soon. However, it is our privilege and our duty as part of the first angel's message to inform people that the final judgment has already started.
And if the final judgment has already begun, then we have certainly reached the end times!
1844 in its true light. At the same time, we understand that 1844 has long since sunk into oblivion. How can this date convince people living on the threshold of the 21st century that the Second Coming close?
We need to look at the situation from a different angle. Instead of looking back at 1844 and the 150 years that have passed since then, let's go back to the beginning of human history and consider 1844 as six thousand years in the future.
Let us stand with Adam and Eve on the mountaintop outside the gates of Eden and help them look through their tears into the future when Jesus dies for their sin on the cross. To discern the cross from Eden, we would have to look through four thousand future years! Together with them we explore the first two thousand years and only at the very end of this period we see Noah’s flood and the life of Abraham. Another 500 years pass after Abraham - only then does the exodus begin. (Remember that 500 years is more than twice the entire history of the United States of America and more than three times the amount of time that elapsed between 1844 and 1990).
Together with Adam and Eve, we continue to look to the future. We see how, 500 years after the exodus, David kills the giant Goliath with a stone fired from a sling, and we are filled with joyful excitement. But another 500 years pass before Daniel is born on earth and the Babylonian Empire arises... after that Medo-Persia appears and goes into the shadows... then Greece... then Rome. Suddenly there are tears in our eyes because we see our dear Jesus hanging on the cross - and this is four thousand years later. full years after Adam and Eve ate the forbidden fruit.
We mentally leave our first parents pondering the cross with mixed feelings as we continue to explore the theme of the Second Coming. We need to study almost 500 more years to get to the event that we now call ancient history: Fall of Rome in 476 AD. e. And then in 538 the 1260 symbolic days begin. Almost 1,000 more years remained until the discovery of America by Europeans in 1492, and approximately another 300 years until the Declaration of Independence in 1776.
The day is already ending, and the western horizon is turning crimson, when finally, after the last hope has almost faded away, a victorious exclamation breaks from our lips. “Here they are,” we shouted, “three angels!” They are flying on the sunset clouds! Looking carefully, we see below them a pillar of fulfilled prophecies with the golden numbers “1844” inscribed on it.
In the light of Eden, at the beginning of six thousand years of human history, the time between 1844 and 1990 can barely be discerned. The 150 years between 1844 and 1990 represent only one-fortieth, or 2.5 percent, of human history. More than 97 percent of human history occurred before 1844. Yes we really live in Lately. As such, the latest trial began only yesterday. There is very little time left until the Second Coming.
Not only 1844. The year 1844 is the main sign of the proximity of the Second Coming, but it is far from the only one. Several other important prophetic signs were fulfilled in the decades leading up to 1844, and together they make 1844 a major sign of the Second Coming.
The countdown of 1260 prophetic days began in 538, during a sharp turn in the history of the Church and the world. This period ended in 1798 during another sharp turn in the history of the Church and the world, when such epochal events as the American and French revolutions took place, industrial revolution and the emergence of European colonial system, the global consequences of which are still felt today. The 1260 days deserves to be mentioned seven times in the books of Daniel and Revelation (see Dan. 7:25; 12:4-7; Rev. 11:2, 3; 12:6, 14; 13:5). Entire books can be written about this prophetic period, and I wrote one of them several years ago 2 . In Dan. 12:4-7 clearly states that the completion of the 1260 days will mark the arrival of the “time of the end.” The 1260 days ended in 1798. Thus, the year 1798, along with 1844, is a gigantic monument, a huge gateway through which humanity has entered in recent times.
1844 and signs in nature. Other fulfilled prophecies that add to the significance of 1844 are the classic signs "in nature": the Lisbon earthquake of 1755, the eclipse and blood moon of May 19, 1780, and the meteor shower of November 13, 1833. All of these signs were predicted in Matt. 24:29, 30 and Rev. 6:13.
Although today such natural signs are sometimes not given due importance, they deserve the closest attention. Each from they were an outstanding phenomenon in their own way, and collectively they occurred at the right time and in in the right place in fulfillment of biblical prophecy.
Think about the enormity of the Lisbon earthquake. It affected an area of several million square kilometers: from North Africa, leveling several cities from 800 kilometers north of Lisbon, to Scandinavia, where it changed the water level in lakes, and cities in Eastern Europe, where church bells they called on their own. If San Francisco were in the place of Lisbon, then an earthquake of such force would destroy not only it, but also Los Angeles, and the tremors would be felt in Hudson Bay in northeastern Canada!
In 1980, the respected seismologist of the GA. Eiby called the Lisbon earthquake "the strongest earthquake ever" and estimated its incredible magnitude at 9.0 on the Richter scale. This means that it was seven times stronger than an earthquake 1906 in San Francisco. In 1955, on the 200th anniversary of the Lisbon earthquake, Sir Thomas Kendrick, director of the famous British Museum, published a book 4 in which he argued that the terrifying Lisbon earthquake ended a long era of general optimism and marked the beginning of a dark period that ended French Revolution. In turn, this revolution became the beginning of a new era in the destinies of mankind.
The eclipse of May 19, 1780 was unparalleled in North America for the next 200 years.’ The “rain of Leonids” on November 13, 1833 marked the beginning of a new branch of astronomy. From the mid-Atlantic to California, up to 60 thousand meteors fell every hour. Many of them silently disintegrated into many smaller particles as this gigantic shimmering stream silently moved westward. Like the Lisbon earthquake and the famous eclipse, this phenomenon was also unparalleled, contrary to the calculations of scientists. The 1966 meteor shower, while equally as bright, lasted much shorter and was visible over a much smaller area—exclusively in the American southwest.
Location classical signs are extremely important. They took place primarily in Europe and America, where people studied the Bible and meditated on the prophecies. An eclipse in the Sahara Desert or a meteor shower over New Guinea would hardly have been perceived in those days by Muslim nomads or skull-hunting aborigines as a sign of the Second Coming of Christ. Not only world events carry a message of global significance. The several tens of square kilometers on which the cities of Hiroshima and Nagasaki are located were quite enough to herald the advent of the atomic age. The Bethlehem stable marked the beginning of the Christian era. Only a few hundred people saw Jesus after His resurrection, but they told many thousands about it.
Signs in nature happened in the right moment. Jesus said that the sun and moon would be darkened and the stars would fall from heaven immediately “after the tribulation of those days (1260 days)” (Matthew 24:29). And so it happened. The last overt persecution of Protestants in Europe is said to have occurred in 1762. The eclipse occurred in 1780, and the starfall occurred another 53 years later - in 1833. Almost immediately after this, Jesus went as the Son of Man on the clouds of heaven to the Ancient of Days to begin the final judgment.
1844 and modern signs. We have not yet said anything about the more modern signs of the coming of Christ, such as the astonishing rise of Pope John Paul II, the emergence of the United States as the sole superpower after the Gulf War, the success of evangelism in Russia, and the unprecedented rise in crime in America. We cannot say for sure whether the exciting headlines in today's newspapers mean that Christ is coming soon. Unlike the other signs we have talked about, these specific events are not an exact fulfillment of specific prophecies. We are warned that “we should not give in to the general excitement that arises from time to time…. You cannot confidently declare that He will come in one, two or five years, but you should not delay His coming by saying that it will not take place earlier than in ten or twenty years.
But when these current events are assessed in the light of 1844, they remind us persistently and convincingly that we are indeed living in the end times and that the final events will quickly follow one another.
1844 and other prophecies. It is important that we clearly understand the connection between 1844 and the Seventh-day Adventist belief in the imminent Second Coming. The year 1844 is the core in the system of interpretation of prophecies, and together they should influence the most important decisions we make in life. In the next few chapters we will look at the relationship between some of these prophecies and their meaning. For now, let us remember that 1844 marked the beginning of the proclamation of the first angel's message (“the hour of His judgment has come”). Thus, the commission to proclaim the Gospel in the context of the hour of judgment to the whole world, “to every nation, and kindred, and tongue, and people,” began to be fulfilled. This global task has not yet been fully completed.
“And I saw another angel flying in the midst of heaven, having the everlasting gospel to preach to them that dwell on the earth, and to every nation, and kindred, and tongue, and people; and he said with a loud voice: Fear God and give glory to Him, for the hour of His judgment has come; and worship Him who made the heavens, and the earth, and the sea, and the springs of water.”
The year 1844 marked the beginning of the preaching of not only the first angel's message, but also the second angel's message about the fall of Babylon and the third angel's message about the mark of the beast and faithful keeping of the commandments.
Having revealed to us that we are living in the end times, the year 1844 (along with 1798) indicates the approach of the final test on the Sabbath question predicted in Rev. 13. Seventh-day Adventists are so accustomed to seeing the beast of Rev. prophecy in the United States. 13 Easily Overlooked Ones important point. The biblical basis for our confidence is that Rev. 13 will be fulfilled in the near future - this is the fulfillment of 2300 days in 1844, and also the fulfillment of 1260 days in 1798.
It is because of 1844, which marked the beginning of the preaching of the third angel's message, that we know that the Sabbath and Sunday will essentially be the main issue of the end times, that in the final crisis people will have to choose between the mark of the beast and the seal of God, and that the seal of God is keeping the Sabbath people who have become like Christ.
By revealing to us the meaning of many interrelated prophecies, 1844 cautions us not to claim, like the dispensationalists, that Jesus may appear at any moment. At the same time, he teaches us not to push the Second Coming into the distant future, as people do who believe that Christ will come after the millennial kingdom. We know that Jesus is coming soon because the final judgment has already begun. But we also know that Jesus is not coming any minute, as several important prophecies have not yet been fulfilled. The gospel of the kingdom has not yet been preached to every nation, kindred, tongue and people. The question of the Sabbath is not yet before the whole world. The United States has not yet led world Protestantism in a unanimous attack on Sabbath-keepers. All these events are yet to come, and we sincerely hope that they will happen within a relatively short period of time. a small segment time, but still they must happen before Jesus appears. Thus, the year 1844 simultaneously gives us hope for the imminent coming of Jesus and warns us that this will not happen today or tomorrow.
“We should not give in to the general hype that arises from time to time…. You can't say with certainty that He will come through one two or five years, but you should also not delay His coming by saying that it will not happen before ten or twenty years" 6.
1844 and personal decisions. Think how much more reasonable it is to believe that the Second Coming will occur no sooner than in five years, but no later than in ten. This point of view eliminates fanaticism and helps to avoid numerous disappointments. Of course, if you believe that the Second Coming will occur not in a few months, but in a few years, you can fall into complacency and carelessness, but at the same time, such a position can develop a person’s sense of purpose and sense of responsibility.
If Christ comes soon, but not right now, then young people need to receive a good education, because they have time for this. Moreover, their education will be needed for the evangelization of the whole world and will be useful during the last crisis. Lovers need to get married and realize that their marital relationship will continue after the honeymoon. Congregations need to make long-term plans for proclaiming the third angel's message in big cities, and not carry out “final” projects one after another. Older believers should realize how unreasonable it is to expect the Second Coming to occur during their lifetime, and there is nothing wrong with planning your financial affairs five to ten years in advance.
On the other hand, if Jesus really may come in five to ten years, then how should we determine our priorities? If in five to ten years we will be surrounded by the incomprehensible luxury of heaven, can't we joyfully sacrifice something today? Should we not revive the old custom of the Seventh-day Adventists, who, when making plans for the future, added the words: “If time lasts so long”? If the final judgment has already begun, then we can leave it to Jesus to deal with the injustice from which we suffer, knowing that He will soon take care of everything, and calmly do good even to our enemies? (See Rom. 12:14-21).
One day a few years ago, I was driving alone in my car for a long time and thinking about various questions. I asked God to help me understand what the Second Coming might mean for some people I know. I vividly imagined how my paralyzed friend would run and jump. I pictured in my imagination a familiar lonely widow surrounded by a cheerful family. I imagined how young and pretty my older sister, who was then suffering from an incurable illness, would be. My thoughts slid from one relative or acquaintance to another. It was a joyful experience, and I remember it again and again when I think about what the Second Coming will mean for different people.
If the joy of the Second Coming is delayed until the three angels' messages have been preached to everyone in our world, shouldn't Seventh-day Adventists be more active in preaching those messages? If Jesus is looking forward to His children becoming like Him, shouldn't every Seventh-day Adventist become more grounded in Jesus to share His divine essence?
Seventh-day Adventists have a special hope for the Second Coming because it stood the test of the great disappointment of 1844. For this same reason, Seventh-day Adventists observe the Sabbath in a special way, which we will discuss in the next chapter.
1. Delight- in itself is not a bad word. In former times, when the army rescued its soldiers from enemy captivity, it was said that it “delighted” them. Likewise, Jesus will save and take His children from the earth at the Second Coming.
2. S. Mervyn Maxwell, “An Exegetical and Historical Examination of the Beginning and Ending of the 1260 Years” (M. A. Thesis, Seventh-day Adventist Theological Seminary, 1951).
3. New York: Van Nostrand Reinhold Company, 1980.
4. T. D. Kendrick, The Lisbon Earthquake(Philadelphia: J.B. Lippincott Company. Dr. Daniel Andrews University's Augsburger comes to the same conclusions as Kendrick through his own comprehensive study of European literature between that earthquake and the French Revolution.
5. Ellen G. White, Selected Messages, vol. 1, p. 189.
On May 24, 1844, the first telegram in world history was sent in a solemn ceremony on the first line between Washington and Baltimore, 64 kilometers long. The inventor of this “miracle” was Samuel Finley Breeze Morse.
Until the middle of the 19th century, the only means of communication between the European continent and England, between America and Europe, between Europe and the colonies was steamship mail. People learned about incidents and events in other countries with a delay of whole weeks, and sometimes months.
For example, news from Europe to America was delivered within two weeks, and this was not the longest time. Therefore, the creation of the telegraph met the most urgent needs of mankind to obtain reliable information in the shortest possible time. After this technical innovation appeared in most cities of the world, and telegraph lines encircled the globe, it sometimes took minutes for news from one hemisphere to rush to the other.
It is interesting that the inventor of this “miracle” himself considered himself an artist, in which he was quite successful. Samuel Morse devoted almost all his time to painting, teaching at New York University, and was also actively interested in politics. In 1835, Morse became professor of descriptive arts. But after being shown a description of the telegraph model proposed by Weber in 1833 at the university in 1836, he devoted himself entirely to invention.
It took years of work and study to get his telegraph working. In 1837, he, together with Alexander Weil, developed a system of transmitting letters with dots and dashes, which became known throughout the world as Morse code. In 1843, Morse received a $30,000 grant to build the first telegraph line from Baltimore to Washington. On May 24, 1844, the line was completed and the first telegram in history was sent along it in a solemn ceremony. However, Morse himself was immediately involved in legal feuds with both partners and competitors. He fought desperately, and only in 1854 Supreme Court recognized his copyright on the telegraph.
Newspapers, railroads, and banks quickly found use for his telegraph. Telegraph lines instantly entwined the whole world, Morse's fortune and fame increased. In 1858, Morse finally became rich, receiving from ten European countries for his invention 400,000 francs. Morse bought an estate in Ponchkifi, near New York, and spent the rest of his life there with a large family of children and grandchildren. In his old age, Morse became a philanthropist. He patronized schools, universities, churches, Bible societies, missionaries and poor artists.
After his death in 1872, Morse's fame as an inventor faded as the telegraph was replaced by telephone, radio and television, but his reputation as an artist grew. He did not consider himself a portrait painter, but many people know his paintings of Lafayette and other prominent people. His 1837 telegraph is kept in National Museum USA, and Vacation home is now recognized as a historical monument.
The telegraph became one of the most important inventions in the history of civilization. In addition to the fact that the telegraph opened a new milestone in the history of communications, this invention is also important because it was used here for the first time, and on a fairly significant scale. Electric Energy. It was the creators of the telegraph who first proved that electricity can be made to work for human needs and, in particular, for the transmission of messages.
Several large world movements, which began in 1844, challenged God's basic truths.
Were the events that happened in 1844 random? Or is this year significant for the biblical understanding of God's plan in redemptive history?
The vast majority of Seventh-day Adventists support the second of these views. In their opinion, it was in 1844 that the period of “2300 days” from the prophecy of Daniel ended (Dan. 8:14). This year marked the beginning of the investigative judgment in Heaven and the culmination of the Bible's longest prophecy, announcing to the world its near end and the imminent Second Coming of Jesus Christ.
However, most religious people, including Adventists, fail to grasp the fact that 1844 is significant not only within biblical history, but also because of the major world events that make the time period immediately before and after 1844 a turning point in history.
But let's first find out why this year is so important for the Seventh-day Adventist Church.
From big misconception to wonderful news
By the 1840s, many preachers around the world were proclaiming the imminent coming of Jesus Christ. As researcher Le Roy Edwin Frum points out, these preachers, representing many Christian denominations, included both whites and blacks; they also included women and children. It is known that one peasant girl in Europe managed to attract and deeply touch the minds of three-four thousand people with her sermons about the end of the world (1).
In the USA, sermons and printed works former farmer William Miller inflamed passions among both believers and detractors of God. The main message proclaimed by Miller and his companions was this: “Just as the First Coming of Jesus Christ is predicted in the 9th chapter of the book of Daniel, so His Second Coming is spoken of in the same book (Dan. 8:14). Since the earth is to become a “sanctuary to be cleansed,” this will happen through the power of fire at the Coming of Jesus. Prophecy from Dan. 8:14 about 2300 days (years), which began to be fulfilled in 457 BC, will end in 1843-44. Jesus will come to Earth at this time, so be ready to meet Him! The return of Christ will be a literal, visible event preceding the millennial Kingdom.”
This was the essence of the Millerite sermon.
Ultimately, the exact date was determined for the completion of the 2,300 day prophecy: October 22, 1844. It was on that day that the earth was to be cleansed through the return of Jesus. Thousands, even tens of thousands of Millerites waited patiently, with anticipation, for the hands of the clock to announce the arrival of the indicated day.
They spent the whole day waiting, but Jesus did not come, and this left the people in a state of severe disappointment! They were put in front of terrible fact that everything turned out completely differently than they imagined.
Among those who were disappointed, there were several people who zealously undertook to once again search the Scriptures. They soon became convinced that although the date of October 22, 1844 was determined correctly, the understanding of this event turned out to be erroneous! These Christians saw that the cleansing of the sanctuary was not to take place on earth, but in Heaven. On this day Jesus entered the Holy of Holies of the heavenly sanctuary to begin judgment. Ellen White later noted, “The question of the sanctuary was the key that opened the mystery of the disappointment of 1844” (2).
Angel Manuel Rodriguez opines: “Having completed the work on earth for which He came (John 17:4-5; 19:30), Christ “ascended ... into heaven” (Acts 1:11) to “save those who come to God through Him, being always alive to make intercession for them” (Heb. 7:25), until the moment of His Second Coming, when He “will appear not to cleanse sin, but to those who wait for Him for salvation” (Heb. 9: 28). Between these two poles - Calvary and the return of the Lord in glory - Christ appears as the royal priest of “the sanctuary and the true tabernacle, which the Lord pitched, and not man” (Heb. 8:2), intercessor (1 John 2:1) and intercessor for those who believe in Him (Rom. 8:34). As the High Priest, Christ ministers by offering the gifts of His sacrifice to those who draw near to Him. This ministry is as important to our salvation as His atoning death" (3).
Thus, the incredible disappointment that gripped the believers on October 22, 1844, turned into wonderful news. Indeed, Jesus did not come that day as the Millerites had hoped. However, a small group of disillusioned believers discovered a new truth in the Bible. It is the truth that Christ has entered the final stage of His ministry as High Priest in the heavenly sanctuary, after which He will come to earth to save His people. Thus was born the Seventh-day Adventist Church, which firmly believed in the imminent return of Jesus and preached the truth in Christ. The year 1844 was certainly significant for the birth of Adventism.
This year is interesting in other ways too. Around the same time, frightening and faith-defeating social movements, which created a tense background and made relevant the witness of the Adventist Church, calling people on earth to learn the real truth about God and His role in end-time history.
We will consider only three such movements.
The emergence of Marxism
In August 1844, Friedrich Engels met Karl Marx in Paris, and from then on these two people began to be connected by friendship and revolutionary struggle. It was, as one author put it, “a lifelong conversation that changed the world” (4).
While Bible-believing Christians preached about the imminent return of Jesus, who would take His people to Heaven, put an end to sin and suffering, and bring peace and happiness to the people of eternal times, Marx and Engels declared that the path to true happiness means the elimination of God from life, and the path to peace and security will be provided by the principles of socialism and communism, which can provide deliverance to the enslaved inhabitants of the Earth and establish a peaceful and classless society on our planet (5) . Thus, Marx and Engels tried to divert human hope from the Second Coming of Christ to the communist utopia for which millions of people were enslaved for most of the last century.
This challenge made the Adventist movement of 1844 responsible for proclaiming the eternal gospel message of the heavenly sanctuary in which all our hopes should be centered.
Dispensationalism and False Concepts of Salvation
While the great Adventist awakening was sweeping various countries, itinerant Protestant preacher John Nelson Darby began spreading in Europe new theory about the Second Coming of Jesus. Preaching in Switzerland, he put forward the theory of “dispensationalism” he developed, according to which the history of mankind is divided into seven special periods (dispensations) - from the period of purity before the Fall to the period of restoration at the end of time. Although Darby insisted that the doctrine of dispensationalism was developed only from the study of the Bible, in 1843-45 he introduced a startling innovation - the theory of a secret ascension to Heaven. This theory states that Christ will appear on Earth secretly to take the saints alive to Heaven.
A contemporary commentary on the theory of secret ascension is the world-famous Left Behind book series, which has sold over 60 million copies worldwide. The authors of these popular publications claim that although millions of people will be abandoned on Earth after the secret ascension, they will not be deprived of hope. They will be given a second chance at salvation. The authors of this series, Tim LaHaye and Jerry Jenkins, in one of non-fiction books explicitly supported the concept of “second chances”: “Countless millions of men and women, boys and girls will see that although they were not included in the rapture and thus destined to endure the horrors of the Great Tribulation, God still calls them to Himself, urgently offering take His side... We believe that the number of these "Great Tribulation Saints" will reach several billion. And don't forget: every one of these new believers will be abandoned after the rapture of the saints precisely because they had previously rejected the salvation God offered. But even then God will not stop believing in them.”
The belief that people will be given another chance to be saved is the most disturbing and dangerous element of the secret ascension theory. The Bible nowhere speaks of such a rapture or a “second chance” of salvation after death. Scripture consistently tells us that the Second Coming of Jesus will be a major one-time event. Moreover, it will be personal and literal (Acts 1:11), visible and audible (Rev. 1:7; 1 Thess. 4:16), glorious and solemn (Matt. 24:30), crushing (Dan. 2: 44; 2 Pet. 3:10) and sudden (Matt. 24:38–39,42–44). Various signs, some of which have already happened, will precede this event in nature (Rev. 6:12-13), in the moral sphere, manifested in the increase of iniquities and embitterment of hearts (Matt. 24:37-39), and in religious world when false prophets come and deceive many (Matt. 24:24).
When all the signs pointing to the Second Coming of Jesus are fulfilled, then He will return to earth to gather His people, resurrect the dead righteous, transform and accept all the saints, crush the forces of evil and the wicked, vindicate God’s character, return the earth to its former state and restore man's connection with God. The biblical texts that speak of the Second Coming do not provide for any secret ascension to Heaven.
IN Holy Scripture There is also no talk of another chance to save people after death. The Bible's point of view leaves no doubt: after death there is no second possibility of salvation, and man only has to God's judgment: “And as it is appointed unto men once to die, but after this the judgment” (Heb. 9:27).
Yet how destructive and insidious is the theory of secret ascension! It undoubtedly means a hidden infiltration of Christianity and an attack on the high doctrine of salvation and the Second Coming of Christ.
Is it then a coincidence that God chose the Adventist movement in 1844 to proclaim the real truth of the Second Coming and judgment at about the same time as historical scene have such deceptive doctrines as the secret rapture theory and dispensationalism emerged?
Darwin and the emergence of the theory of natural evolution
After spending five years on a scientific expedition aboard the brig Beagle, natural scientist Charles Darwin returned to England in 1836. As a result of this journey, he "began to think a lot about religion" and "doubt the divine revelation of Christianity." Darwin later noted: “In June 1842 I first gave myself the pleasure of writing in pencil, in thirty-five pages, a very brief summary of my theory [of evolution]. In the summer of 1844, the volume of this work was increased to 230 pages.”
This is how the book “On the Origin of Species” was born, which revolutionized scientific thinking and intended to refute the biblical account of the creation of the world.
However, in the same year of 1844, God began to reveal to people the long-forgotten biblical truth about the Sabbath, glorifying God as the Creator of the Universe. In 1843, the Seventh-day Baptists of North America, a relatively small denomination, were deeply concerned about new Sunday legislation that could threaten their
rights. Therefore, they devoted their time to prayers and numerous activities in defense of the seventh day of the week - Saturday. In 1843, and again in 1844, they set aside a special day for fasting and prayer that God would “rise and defend His holy Sabbath.”
Being a sincere man, Wheeler returned home, immersed himself in Bible study, and a few weeks later accepted the biblical teaching on the holiness of the seventh day - Sabbath, and about March 1844, preached his first sermon on this topic. A number of his congregation also became Sabbath truthers. From 60 s superfluous person About 40 of his area survivors of the Great Disappointment of 1844 accepted the Sabbath doctrine and later became members of the first Sabbath-keeping Adventist congregation.
Another Millerite preacher, Baptist Thomas Preble, heard the Sabbath message preached in New Hampshire and decided to study the issue. In August 1844, he also accepted this biblical truth. About four months after the Great Disappointment, Preble wrote an article in a Millerite newspaper about the Sabbath entitled "The Hope of Israel." After reading this article, Joseph Bates, a retired sea captain, also recognized the message of the Sabbath and decided to publish a series of articles about it. From that time on, Joseph Bates, one of the founders of the Seventh-day Adventist Church, took a leading role in proclaiming the reform message of the Sabbath. This doctrine, as is well known, had such important, which is reflected in the very name of the SDA Church. Ellen White spoke directly about the importance of the Sabbath for establishing the truth about the creation of the world by God: “The assumption of unbelievers that the events of the first week of creation took place during seven large, indefinite periods of time strikes directly at the foundations of the fourth commandment, where we're talking about about Saturday."
Was it a coincidence that God led the Church to preach the message of the Sabbath and the creation of the world at the same time that Darwin was putting to paper his theory of evolution, which rejected the creative activity of the Creator? Serious participation of the Adventist Church in the proclamation of the Three Angels' Messages from Rev. 14 as God's final warning to our world is not an accident at all - it is part of God's plan for the end times.
Adventist scholar Ariel Roth notes the following problem: “Our reliance on the Bible as the Word of God does not provide for alternatives to [biblical] creation such as gradual creation, theistic evolution, or natural evolution. We must not retreat to fruitless speculation. As “the people of the Bible,” we have a special opportunity to present the entire Book, including the message of creation, to a community that is wandering in search of answers to great question about the origin of life on Earth."
Don't be afraid of the future
In this short but exciting journey into the 40s years XIX century, we have looked at the proliferation of just a few major global movements (Marxism, dispensationalism, and evolution) that have challenged God's fundamental end-time truths. We could, in addition, examine other important events that occurred immediately before and after 1844, for example, the emergence of modern spiritualism, the emergence of the Baha'i religion in the East, the emergence of the ideas of existentialism in Europe. But the truth never remains undefended. Through the providence of God and His grace, a small but strong group of Bible-faithful people was created, which was to reveal the truth in its entirety and make this its priority in the global missionary activity and witnessing. Of course, the events of 1844 and the emergence of Adventism were not an accident. God's plan was precisely to preserve the truth amid the flood of errors that overwhelmed our world at that historical moment.
Downplay or forget about decisive importance 1844 is possible only with great danger to oneself. Sounds timely next tip Ellen White: “As I look back on the past, and review every step of our progress toward the present state of the Church, I can exclaim: Glory to God! When I see what the Lord has done, I am filled with amazement and trust in the leadership of Jesus. We have nothing to fear in the future unless we forget the path the Lord has led us and His lessons in our past history.”
1. See Le Roy Edwin Froom, The Prophetic Faith of Our Fathers: The Historical Development of Prophetic Interpretation (Washington, D.C.: Review and Herald Publ. Assn., 1954), volume 4, pp. 443–718; see in particular pp. 699–718.
2. Ellen G. White. " Great Controversy”, page 423.
3. Angel Manuel Rodriguez, Handbook of Seventh-day Adventist Theology (Hagerstown, Maryland: Review and Herald Publ. Assn., 2000), p. 375.
4. See http://www.marxists.org/archive/marx/works/1845/holyfamily/index.htm (accessed June 16, 2004), introductory page.
5. See, for example, Preface to MarxEngels Collected Works, vol. 3: Works 1843–1844 http://www.marxists.org/archive/marx/works/cw/volume03/ pref ace.htm (accessed June 16, 2004).
Ron do Preez, doctor of divinity, ministerMichigan Conference of the SDA Church (USA)