A master's thesis sheds light on the history of interpretation of the seven trumpets. By Kai Mester

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The understanding of the apocalyptic seven trumpets has been varied throughout church and Advent history. But Ellen White clearly supported the interpretation of the Advent pioneer Josiah Litch. She confirmed his understanding in her book From shadow to light (The Great Controversy).

Exciting master’s thesis from 2013

A master's thesis by Jon Hjorleifur Stefansson from 2013 shows this: It is entitled »From Clear Fulfillment to Complex Prophecy: the History of the Adventist Interpretation of Revelation 9, from 1833 to 1957«. There we read on page 59 that as early as 1883 a pastor of the Seventh-day Adventist Church was the first futuristic interpretation of the seven trumpets presented. His name was Rodney Owen. However, a General Conference committee rejected it.

Futuristic interpretation of Owen

What was Owen's interpretation? We know this because he finally self-published it in 1912. He rejected the time chains in the fifth and sixth trumpets and with them the significant date of August 11, 1840. He also moved all seven trumpets to the time after the end of the period of grace as identical to the seven plagues. He saw the reasons for this in the angel who throws the censer onto the earth and in the fact that the fifth trumpet already speaks of the sealed ones.

Many interpreters later followed this argument.

Ellen White disagreed

“When my brothers, like Brother Owen, came with new light, a cold shiver ran down my spine. Because I knew that this was a satanic device that no one could understand, even if they explained it. Satan surrounds new views with an enchanting power. This then wins many people, even though the arguments are completely blurred and contradict the Advent message." (4LtMs, Letter 19, 1884)

"Brother Raymond's work is destructive - the committee of inquiry must look at new views in the style of Brother Owen." (4LtMs, Letter 20, 1884)

By destructive, Ellen White here means interpretations that destabilize the prophetic foundation of the doctrinal structure that the Identity of the Advent movement Are defined.

Prescott's suggestions

But when Ellen White asked William Prescott to make suggestions for linguistically edited formulations in the new 1911 edition of great controversy To do so, he submitted two suggestions that would have put Josiah Litch's interpretation into perspective. She rejected both. In response, she even further refined the description so that the interpretation became even more unassailable.

Clear support from Ellen White for Litch

The corresponding passage now reads:

»In 1840 another remarkable fulfillment of prophecy aroused great interest. Two years earlier, Josiah Litch, one of the most important Advent preachers, had published an exposition of Revelation 9. In it he predicted the fall of the Ottoman Empire. According to his calculations, this power was to be overthrown "sometime in August 1840." Just a few days before its fulfillment he wrote:

'If the first period of 150 years was fulfilled exactly before [Constantine 391 end. By this date the Ottoman power in Constantinople would have to be broken. And I believe that this will be the case.'

At exactly that time, Turkey placed itself under the protection of the Allies in Europe through its ambassadors and thus came under the control of Christian nations. This event fulfilled exactly the prediction. When this became known, people were convinced in droves that Miller's prophetic principles of interpretation were correct." (The Great Controversy, 334)

Two more worries

The concern that this interpretation could have an Islamophobic effect and glorify military atrocities can be dispelled by two findings.

1. The trumpets describe what brings down the anti-Christian Babylonian system. The satanic images used for the enemies of “Babylon” therefore naturally correspond to the subjective perception of Babylon: Islam was perceived by Babylon as devilish and cruel. However, objective conclusions about the nature of their enemies do not necessarily have to be drawn. The heretics persecuted by the papacy, for example, found protection and freedom in Islam.
2. The smoke from the abyss obscured the papal heresies but brought light that led to the Reformation, Enlightenment and Advent movements. The trend towards more freedom and mercy gained momentum again.

It is therefore worthwhile to delve deeper into the prophetic roots of the Advent movement.