[faithandlife] MARANATHA

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From: "Charles Scott" <crscott@...>
Date: Sun, 20 Oct 2002 18:56:51 +0000


In the mid 1950's as I drove home from an evening meeting at church,
there appeared in the North, dramatic red and green lights that
shimmered and extended from the horizon line to near the zenith.
At that time I was just past my midteens, for I had a license to drive
and was alone in the vehicle.

I had a moment of fear, is this the Second Coming?  My Bible
Fundamentalist upbringing included far too many hell and damnation
sermons with warnings of being ready when Jesus returns and
preconditioned me for fear of this event.  In a matter of seconds, my
natural skepticism came to the fore, and I recalled my father's
descriptions of the "Northern Lights" as he had vividly described the
aurora borealis.

It required at least 5, perhaps as much as 10 years for my understanding
of Christology to develop to the point that I could with conscience and
conviction say the prayer "Maranatha."  However, that moment of
irrational fear in my 'teens may well have been a prod to seeking a
better understanding of Scripture than was being provided by my church
and peers.  An irrational approach to Christianity in the community in
which I grew up drove me to embrace a rather thorough going skepticism
in my early 20's that required more study and experience to correct.

We owe it to our parishoners to provide better understanding.  It is
amazing the things you can hear from our people in a lay-run Bible
class.  Many who are well educated in other fields turn to Bible Book
stores for reading material to supplement their knowledge and have
not the tools or the time to evaluate what they read or challenge their
preconceptions, often shaped in childhood.

The following article in regard to adventism prompted the memory.

Charles

------------------------------------

Christianity Today, Week of October 7

The King Is Coming, Eventually

What if you announced the rapture, but God didn't show up?

By Elesha Coffman | posted 10/18/2002


I was in eighth grade, Mrs. Pasyanos's English class to be exact, when I
stared at the clock and waited for the world to end. That was the year
Hal Lindsey had pegged for Christ's Second Coming, and someone else had
gone a step further, identifying a date and time. Other than a 5-minute
break in a lecture on parts of speech, nothing happened. The hapless
prophet probably had some statement for the next day's papers, and
everyone moved on.

The rapture scare of 1988 ranks quite low on the all-time list of would-
be apocalypses. The year 1000 might top the European charts, though some
scholars aver that hardly anyone knew what year it was at the time. Here
in America, the Millerite mania of 1843-1844 takes the prize.

In an age with more than its share of raving revivalists, incendiary
abolitionists, spooky spiritualists, and self- proclaimed messiahs,
William Miller seemed an unlikely striker of panic. He tended a farm in
Vermont, fought in the War of 1812, and served as a justice of the
peace. His religious life, however, had not been so steady.

Early in life, Miller followed Deism, the rationalistic faith of many
American intellectuals (and several founding fathers). He converted to
Christianity in 1816, then began assiduous study of the Scriptures. He
found the prophecies of Daniel especially compelling and used a few key
numbers from the text to calculate the date for Christ's return. The
formula went something like this:

Daniel 8:14 says that after 2,300 days, the sanctuary will be cleansed.

"Day" actually means "year," and the cleansing of the sanctuary means
the eradication of evil on earth—in other words, the End.

According to James Ussher, an influential Anglican bishop with a passion
for dating biblical events, Daniel recorded that prophecy in 457 B.C.

Add 2,300 years to 457 B.C., and you get 1843.

Miller arrived at this conclusion not long after his conversion, but he
didn't tell anyone about it until 1831. Soon invitations to speak began
to pour in, and Miller became a local phenomenon. He gained wider
audience in 1838 by publishing Evidence from Scripture and History of
the Second Coming of Christ, About the Year 1843 and partnering with
pastor Joshua V. Himes, who would serve as his publicist. An estimated
50,000 people took the message to heart and prepared to meet their
maker, while hundreds of thousands more at least casually turned an eye
to the skies.

As the title of Miller's book indicates, he had not pinpointed a date
for the apocalypse. Pressed for more specificity, he could only offer
the span March 21, 1843 to March 21, 1844—the beginning and end of the
Hebrew year. Unfortunately, March 1844 saw no lions lying down with
lambs. Miller announced that he must have erred, but one of his
followers dipped back into the Scriptures to adjust the calculations.
After the "tarrying time" cited in Habakkuk 2:3 and Leviticus 25:9 was
factored in, October 22, 1844, got the nod.

Once again, nothing happened. Or did it?

A small group of Millerites determined that Christ had cleansed the
sanctuary on that fateful day, but only in heaven. Earth, they claimed,
failed to participate in this glory because the earthly church neglected
the true Sabbath (Saturday). This group, led by James and Ellen Gould
White, went on to become the Seventh-day Adventist Church.

Pretty much everyone else deemed Miller and his prophecies pure folly.
The October debacle became known as the Great Disappointment, and Miller
died, lonely and broken, five years later.

In one sense, however, Miller's ideas won the day. Unlike most
nineteenth-century American Christians, Miller believed that God's
decisive intervention, not Christians' pious actions, would institute
the millennial kingdom. Twentieth-century fundamentalists carried on
this belief, in contrast to liberals who emphasized human progress and
perfectability. Many evangelicals still await the cosmic interruption
Millerites anticipated more than 150 years ago, though almost none go so
far as to nominate a day or hour.

Elesha Coffman is the former managing editor of Christian History
magazine and is currently pursuing a graduate degree in history at Duke
University.

Copyright © 2002 Christianity Today




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