At the Daily Episcopalian, George Clifford has a wonderful essay about the various ways we think (or in the Episcopal Church, don't think) about the promise that Christ will come again:
Generally, thinking about eschatology (the study of end times) divides into four camps. First, there are the alleged literalists. These Christians claim to accept Biblical teachings about the end of history at face value. . . .
Second, some Christians argue for a realized eschatology, i.e., Christians experience the future return of Christ (aka his second coming) in the sacraments and sacramentals. This view's popularity perhaps peaked in the first half of the twentieth century. . . .
The third camp is the most common among Episcopalians. These Christians rarely think about Jesus' returning, mindlessly participate in the liturgy week after week without considering the words that they are saying, and view Advent as the inescapable annual prelude to the all-important, heavily secularized holy day of Christmas. This approach simply ignores the uncomfortable if perhaps incomprehensible Bible passages that may (or not, depending upon one's views) reference the culmination of time and Jesus' return.
The fourth camp consists of Christians who want to remain firmly grounded in science while taking the Biblical witness seriously and acknowledging the critical role of hope for energizing human endeavors. Creation – contrary to what many of us might wish – is dynamic, not static. Change is endemic, pervasive, and inescapable. If you share my belief that God created the cosmos, then we reasonably believe that creation's constant change is indeed evolution, not an unguided series of random events, of which there are certainly a great many, but also evolution, albeit slowly and unevenly, toward a new and better future. Unfortunately, we humans lack both the wisdom and knowledge to discern the specifics of that future, or the process by which it is coming into being. Believing that God is bringing (or luring, in the language of process theology) creation into the future of God's choosing honors the essence of the Biblical witness while recognizing that the Bible's human authors wrote from a very time and culturally bound point of view, using concepts, language, and symbolism appropriate to that context.
Read it all here.
Given that I accept the scientific explanations for the creation of the world--the big bang and evolution--Clifford's fourth way to view "the Second Coming" has great appeal? What do you think?