28 Doktrin Advent Pdf UPD Download

Ajaran Gereja Masehi Advent Hari Ketujuh sebagian besar menyerupai mainstream Kristen Protestan, dan khususnya gereja-gereja injili. Gereja Advent mengajarkan otoritas Alkitab dan keselamatan yang diperoleh melalui iman di dalam Yesus Kristus. Dua puluh Delapan Uraian Doktrin Dasar Alkitabiah adalah pernyataan resmi doktrin gereja ini.

Keyakinan Dasar No. 1 menyatakan "Kitab Suci adalah pernyataan kehendak Allah yang tidak pernah salah. Kitab Suci merupakan standar tabiat, ujian pengalaman, pengungkap doktrin-doktrin yang berwenang dan catatan yang dapat dipercaya akan perbuatan Allah dalam sejarah." Para Teologian Gereja Advent umumnya menolak inspirasi verbal Kitab Suci yang diyakini oleh sebagian gereja-gereja Kristen konservatif evangelis. Mereka percaya bahwa Allah mengilhami pikiran dari penulis Alkitab, dan kemudian penulis menyatakan ilham tersebut dalam kata-kata mereka sendiri.[2] Pandangan ini dikenal sebagai "inspirasi pikiran".

28 Doktrin Advent Pdf Download

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Gereja Advent menganut doktrin sentral Kristen Protestan: Trinitas, inkarnasi, kelahiran dari perawan, korban pendamaian, pembenaran oleh iman, penciptaan, dosa asal, kedatangan Tuhan yang kedua, kebangkitan orang mati, dan penghakiman terakhir.

Semua doktrin-doktrin ini, dengan pengecualian pada nomor 11 (tentang kedatangan Kristus pada premillennial ), dianut oleh banyak pihak antara Protestan konservatif atau injili. Gereja-gereja Protestan memiliki pandangan berbeda-beda tentang milenium.

Dasar alkitabiah dari ajaran Pengadilan Pemeriksaan ini ditantang pada tahun 1980 oleh seorang mantan teolog Advent Desmond Ford pada Sanctuary Review Committee. Meskipun Gereja Advent secara resmi tetap meneguhkan posisi dasar doktrin ini, sejak tahun 1980 banyak dari anggota Gereja yang liberal terus mengkritisi dari ajaran ini. Menurut survei tahun 2002 di seluruh dunia, menurut para pemimpin gereja lokal diperkirakan hanya 86% dari anggota gereja yang menerima ajaran.

Gereja Advent mengajarkan bahwa kebangkitan orang benar akan terjadi pada kedatangan kedua Yesus, sedangkan kebangkitan orang fasik akan terjadi setelah milenium dalam Wahyu 20. Mereka menolak doktrin neraka sebagai siksaan kekal, tetapi mereka percaya bahwa orang fasik akan secara kekal dihancurkan setelah milenium. Istilah teologis untuk ajaran ini adalah Annihilationisme.

Dalam pembelajaran berikut, kita menganalisa tujuh kesesatan doktrin Advent-Hari-Ketujuh dan membandingkannya dengan kebenaran Alkitab. Bukan hanya ini semua kesesatan yang diajarkan oleh Advent-Hari-Ketujuh, tetapi ini adalah tujuh yang paling menyolok.

Tujuan dari pada bidat ketika mendekati seorang individu adalah untuk membawa jiwa itu kepada perhambaan hukum dan untuk menutup daripadanya kasih karunia Allah yang sejati. Mereka tentu saja menyangkali hal ini, tetapi doktrin mereka membuktikan hal ini benar.

Walaupun disangkali oleh para Adventis, jelas bahwa yang diklaim sebagai penglihatan-penglihatan Ellen White ini adalah otoritas sejati dari doktrin mereka bahwa merekalah gereja sisa pada akhir zaman yang dibangkitkan Allah untuk memproklamirkan penyembahan pada hari Sabat kepada seluruh dunia. Di sini sekali lagi kita menemukan suatu doktrin kunci dalam sistem Advent terbentuk dari penglihatan nabiah mereka.

One of the heretics, the Gnostic Cerinthus, who flourished towards the end of the first century, proclaimed a splendid kingdom of Christ on earth which He would establish with the risen saints upon His second advent, and pictured the pleasures of this one thousand years in gross, sensual colours (Caius in Eusebius, Church History III.28; Dionysius Alex. in Eusebius, ibid., VII, 25). Later among Catholics, Bishop Papias of Hierapolis, a disciple of St. John, appeared as an advocate of millenarianism. He claimed to have received his doctrine from contemporaries of the Apostles, and Irenaeus narrates that other "Presbyteri", who had seen and heard the disciple John, learned from him the belief in millenarianism as part of the Lord's doctrine. According to Eusebius (Church History III.39) Papias in his book asserted that the resurrection of the dead would be followed by one thousand years of a visible glorious earthly kingdom of Christ, and according to Irenaeus (Adv. Haereses, V, 33), he taught that the saints too would enjoy a superabundance of earthly pleasures. There will be days in which vines will grow, each with 10,000 branches, and on each branch 10,000 twigs, and on each twig 10,000 shoots, and in each shoot 10,000 clusters, and on each cluster 10,000 grapes, and each grape will produce 216 gallons of wine etc.

Millenarian ideas are found by most commentators in the Epistle of St. Barnabas, in the passage treating of the Jewish sabbath; for the resting of God on the seventh day after the creation is explained in the following manner. After the Son of God has come and put an end to the era of the wicked and judged them, and after the sun, the moon, and the stars have been changed, then He will rest in glory on the seventh day. The author had premised, if it is said that God created all things in six days, this means that God will complete all things in six millenniums, for one day represents one thousand years. It is certain that the writer advocates the tenet of a re-formation of the world through the second advent of Christ, but it is not clear from the indications whether the author of the letter was a millenarian in the strict sense of the word. St. Irenus of Lyons, a native of Asia Minor, influenced by the companions of St. Polycarp, adopted millenarian ideas, discussing and defending them in his works against the Gnostics (Adv. Haereses, V, 32). He developed this doctrine mainly in opposition to the Gnostics, who rejected all hopes of the Christians in a happy future life, and discerned in the glorious kingdom of Christ on earth principally the prelude to the final, spiritual kingdom of God, the realm of eternal bliss. St. Justin of Rome, the martyr, opposes to the Jews in his Dialogue with Tryphon (ch. 80-1) the tenet of a millennium and asserts that he and the Christians whose belief is correct in every point know that there will be a resurrection of the body and that the newly built and enlarged Jerusalem will last for the space of a thousand years, but he adds that there are many who, though adhering to the pure and pious teachings of Christ, do not believe in it. A witness for the continued belief in millenarianism in the province of Asia is St. Melito, Bishop of Sardes in the second century. He develops the same train of thought as did St. Irenus.

The Montanistic movement had its origin in Asia Minor. The expectation of an early advent of the celestial Jerusalem upon earth, which, it was thought, would appear in Phrygia, was intimately joined in the minds of the Montanists with the idea of the millennium. Tertullian, the protagonist of Montanism, expounds the doctrine (in his work now lost, "De Spe Fidelium" and in "Adv. Marcionem", IV) that at the end of time the great Kingdom of promise, the new Jerusalem, would be established and last for the space of one thousand years. All these millenarian authors appeal to various passages in the prophetic books of the Old Testament, to a few passages in the Letters of St. Paul and to the Apocalypse of St. John. Though millenarianism had found numerous adherents among the Christians and had been upheld by several ecclesiastical theologians, neither in the post-Apostolic period nor in the course of the second century, does it appear as a universal doctrine of the Church or as a part of the Apostolic tradition. The primitive Apostolic symbol mentions indeed the resurrection of the body and the return of Christ to judge the living and the dead, but it says not a word of the millennium. It was the second century that produced not only defenders of the millennium but pronounced adversaries of the chiliastic ideas. Gnosticism rejected millenarianism. In Asia Minor, the principal seat of millenarian teachings, the so-called Alogi rose up against millenarianism as well as against Montanism, but they went too far in their opposition, rejecting not only the Apocalypse of St. John, alleging Cerinthus as its author, but his Gospel also. The opposition to millenarianism became more general towards the end of the second century, going hand in hand with the struggle against Montanism. The Roman presbyter Caius (end of the second and beginning of the third century) attacked the millenarians. On the other hand, Hippolytus of Rome defended them and attempted a proof, basing his arguments on the allegorical explanation of the six days of creation as six thousand years, as he had been taught by tradition.

The Middle Ages were never tainted with millenarianism; it was foreign both to the theology of that period and to the religious ideas of the people. The fantastic views of the apocalyptic writers (Joachim of Floris, the Franciscan-Spirituals, the Apostolici), referred only to a particular form of spiritual renovation of the Church, but did not include a second advent of Christ. The "emperor myths," which prophesied the establishment of a happy, universal kingdom by the great emperor of the future, contain indeed descriptions that remind one of the ancient Sybilline and millenarian writings, but an essential trait is again missing, the return of Christ and the connection of the blissful reign with the resurrection of the just. Hence the millennium proper is unknown to them. The Protestantism of the sixteenth century ushered in a new epoch of millenarian doctrines. Protestant fanatics of the earlier years, particularly the Anabaptists, believed in a new, golden age under the sceptre of Christ, after the overthrow of the papacy and secular empires. In 1534 the Anabaptists set up in Mnster (Westphalia) the new Kingdom of Zion, which advocated sharing property and women in common, as a prelude to the new kingdom of Christ. Their excesses were opposed and their millenarianism disowned by both the Augsberg (art. 17) and the Helvetian Confession (ch. 11), so that it found no admission into the Lutheran and Reformed theologies. Nevertheless, the seventeenth and eighteenth centuries produced new apocalyptic fanatics and mystics who expected the millennium in one form or another: in Germany, the Bohemian and Moravian Brethren (Comenius); in France, Pierre Jurien (L'Accomplissement des Propheties, 1686); in England at the time of Cromwell, the Independents and Jane Leade. A new phase in the development of millenarian views among the Protestants commenced with Pietism. One of the chief champions of the millennium in Germany was I.A. Bengel and his disciple Crusius, who were afterwards joined by Rothe, Volch, Thiersch, Lange and others. Protestants from Wurtemberg emigrated to Palestine (Temple Communities) in order to be closer to Christ at His second advent. Certain fantastical sects of England and North America, such as the Irvingites, Mormons, Adventists, adopted both apocalyptic and millenarian views, expecting the return of Christ and the establishment of His kingdom at an early date. Some Catholic theologians of the nineteenth century championed a moderate, modified millenarianism, especially in connection with their explanations of the Apocalypse; as Pagani (The End of the World, 1856), Schneider (Die chiliastische Doktrin, 1859), Rohling (Erklrung der Apokalypse des hl. Iohannes, 1895; Auf nach Sion, 1901), Rougeyron Chabauty (Avenir de l'glise catholique selon le Plan Divin, 1890). be457b7860