Introduction

The 25th and 27th fundamental beliefs of the Seventh-day Adventist Church are founded on scriptural shreds of evidence and theological interpretations of the millennium which constitute a thousand-year reign of the saints with Christ as foretold by the seer of Patmos (Rev 20:1-7). Though the term millennium itself does not appear in the Bible, it has become a unique word in the Christian understanding of end-time theologies, leading to a plethora of interpretations. However, the context of Rev 20:1-7 must be understood as a period within a chronological sequence of eschatological events – the second advent of Christ, the first resurrection (Rev 20:6), the millennium (vv 5-7), the final judgment of the wicked (vv. 9,10), and the coming down of the New Jerusalem (21:1,2)– to situate the specific events accurately. According to Rev 20:5,6, it is clear that the second death (v. 6) takes place immediately after the millennium and the first death takes place before the millennium or the Second Coming of Christ.

Given the variety of interpretations of these end-time events, most Christians are defrauded of a proper understanding, and thereby, have adopted some theological arguments that are alien to the biblical witness. Specifically, in some Non-Western regions of the world, where pneumatic and Pentecostal spirituality has flourished, there is a strong wind of doctrinal proposition that appeals to the “Rapture” phenomena (1 Thess 4:15-17). The term, together with its multitudinous theological strands have become so popular in these jurisdictions. In antiquity, the Latin word repiemur (rapture)- “caught up” or “carry away” was an ordinary term for “stealing” something or to “rescue” someone. However, among some modern Christians, it depicts a happy emotion of being snatch away to heaven secretly.

Volumes of theological literature have been produced that have sought to perpetuate and advance such teachings to several lengths. Prominent among such literature are George E. Ladd's The Blessed Hope, Alexander Reese’s The Approaching Advent of Christ, and John F. Walvoord’s The Rapture Question. Others are The Pre-Wrath Rapture of the Church by Marvin Rosenthal and Glorious Appearing by Tim Lahaye and Jerry B. Jenkins, among many others. These volumes together have attempted to give credence to pre-tribulationism, partial rapturism, post-tribulationsm or mid-tribulationism in different ways. The Seventh-day Adventist understanding of the Parousia, however, stands in contradistinction to the now proliferated “end-time” theologies outlined above with their various propositions.

Eschatology in Theological Circles

The doctrine of eschatology is not exclusive to Seventh-day Adventism. Evangelical Christianity, in general, holds the doctrine of last day events as a central component of their theological tenet; though a plethora of theological interpretations on the subject has been advanced to several lengths. Eschatology's prominence on the theological landscape is widely contested as scholars have promulgated a wide range of views on the status of this study of end-time events. Milliard Erickson, for instance, identifies six (6) distinctive schools of thought on the status of eschatology.¹ Various suggestions are given to, especially the particular events that are to occur during the last days and their chronology is one of the essential points of contention among those who subscribe to this Christian doctrine. Thus, on the one hand, it is argued that the prominence of eschatology among evangelical Christians be conceived as an appendage or even a complementary doctrine that completes other doctrines of the Church. On the other hand, it is posited that eschatology is the very core of all Christian doctrines, as it is the very fulcrum of all that Christianity represents.

Scholarship on eschatology has been divided into two or more categories: premillennialism, postmillennialism, and amillennialism. Each school of thought projects events of the end-time from unique perspectives which impact their interpretation of not only passages that talk about the thousand-year reign of Christ but also all of the prophetic passages and even the entirety of the Scriptures. Millennial views bother on the interpretations given especially to Revelation 20:1-10.

An interpretation of the last day events based on the theory of "separated time periods" – dispensationalism – has gained prominence among evangelical Christians today and has become one of the most influential views in the study of eschatology.² Among some scholars, dispensationalism is seen as a movement of eschatological interpretation renowned for its belief that an unswervingly literal hermeneutic, mandates a consistent biblical distinction between Israel and the Church. It subscribes to the imminent pretribulational concept of the Parousia. Dispensationalism can be defined as a system of biblical interpretation which divides history into several dispensations (economies).³ At each dispensation, God uncovers a specific purpose which has to be fulfilled in that dispensation.⁴ The one who perfected and shaped dispensational theology was John Nelson Darby (1800—1882), a Plymouth Brethren minister, in the mid-1800s. He saw a clear distinction between Israel and the church.⁵ About end-time events, dispensationalism can be summed up as a doctrine which distinguishes between Israel and the Christian Church; belief in the imminent return of Christ to redeem His Church from the world; a literal interpretation of the Bible, and an authentic future millennium which is ruled by Christ on earth. Thus, it is defined as “a form of premillennialism and is especially known for its doctrine of the pretribulational rapture as separate from the posttribulational second advent of Christ.”⁶ Whiles some regard dispensationalism as a form of premillennialism,⁷ it is worth stating that not all premillennialists are dispensationalists. Nonetheless, all dispensationalists are premillennialists.⁸ Dispensationalism subscribes to a literal interpretation of Bible prophecy.⁹

Dispensationalist has a twofold view of Christ’s second coming, which will occur at a different time. Each of these advents has its purpose and is separated by a seven-year period. Accordingly, the first phase of Christ’s return (His Parousia), would precede, the second phase of his return (appearing or revelation), which would announce the millennium. The first phase is called the secret rapture based on 1 Thess 4:17,¹⁰ an event that signifies Christ’s return ‘for’ His people. The second phase, which occurs after the great tribulation, is His coming ‘with’ his people. Thus, dispensationalists distinguish between the “Parousia” or the secret rapture, and the “revelation” or the “day of the Lord,” which is the revelation of Jesus Christ, a second coming after the tribulation.¹¹

The twofold understanding of the second coming of Jesus, apparently, leads to their exceptional thoughts concerning the issue of the imminence¹² of the second coming. Dispensationalists believe that the “Parousia” or the secret rapture, is imminent,¹³ but the revelation of Jesus is not.¹⁴

To sum it up, dispensational premillennialism holds that Christ's Second Advent will precede a seven-year period of intense persecution and tribulation of the church. At His return, the church (both living and dead) will be taken, and after the tribulation which will last seven years on earth. Christ will return with the saints in the glory of the New Jerusalem. For those who hold this view, the thousand years is a period of Christ's reign with the saints on earth as Satan is bound and powerless. Thus, after the thousand years have elapsed, Satan, loosed from his incarceration gathers the wicked against the saints for a battle which eventually leads to the final judgment and the end of sin as well as the eternal reign of the saints with Christ. Such an interpretation of eschatology employs a literal approach, yet it fails to situate the chronology of the biblical passage in proper context.

Historical premillennialism is more favorable when compared to dispensational premillennialism. This theory holds that the literal Second Advent will take place at a time of marked apostasy and tribulation just before the millennium. During the thousand-year period, Christ and the redeemed will reign in heaven while Satan is left with no one to deceive on the earth only to be released at the termination of the thousand years. Upon his release, he gathers the wicked and sets them at war against the descending New Jerusalem. The coming down of the New Jerusalem will mark the final annihilation of both Satan and sin and the beginning of the eternal reign of the saints on the restored earth with Christ. (During the millennium, when the saints reign together with Christ in heaven (20:6), Satan is bound at the same period (v. 2). He is released after the one thousand years to face his final fate, namely to be thrown into the lake of fire.)

Postmillennialism holds to a non-literal thousand-year during which Christ will reign on the earth through an increased triumph of the Gospel and Christianization of the entire world. According to the postmillennialist theory, Christ's return will take place immediately after the Christianization of the world as a whole. At that moment the wicked are punished, the church will be redeemed, and the eternal reign of Christ will be ushered in. Thus, the second advent of Christ is permanently placed after the millennium and is done in the context of the covenant-historical interpretation.

Amillennialists subscribe to the view that the Kingdom of God was inaugurated at the resurrection of Christ at which point He gained victory over Satan, sin and its curse. They hold that Christ's reign is being administered from His throne at the right hand of the Father and as this dispensation comes to a close Christ will return to usher His church into eternity. This non-literal approach also ignores the fulfillment of Revelation 20:1-6.

Proliferated Eschatological Theologies

The rise of Christianity in non-western locations across the world – Africa, Asia, and Latin America, has also led to the burgeoning of newer understandings, interpretations, and advancements of the various views of eschatology discussed above. Since the beginning of the twentieth century, Christianity began experiencing what has been termed by Pentecostal theologians as "revitalization." The primary explanation is the incorporation of a conscious pneumatic dimension to everything done by the Church and believers.¹⁵ The rise of Pentecostalism is traced chiefly to the Azusa Street Revival of 1906 in Topeka where there was evidence of pneumatic manifestation. This development – Classical Pentecostalism – was characterized by a strong sense of holiness ethics and an anticipatory hope in a life that is virtually otherworldly. The latter, which was founded on eschatological underpinnings, provided a framework for the development of end-time theologies from various perspectives.

Classical Pentecostalism despite its belief in the Parousia also believes in “better life here and now." It also subscribes to prosperity theology which is defined as “an earthly life of health, wealth and happiness as the divine inalienable right of all who have faith in God and live in obedience to His command."¹⁶ The chief proponent of the prosperity gospel is Kenneth Hagin, the much-admired father of the Modern Faith Movement.¹⁷ In fact, most of those who preach prosperity gospel today will have been influenced, directly or indirectly by one of these three men: Kenneth Hagin (1917-2003); Kenneth Copeland (1936-); or Fred Price (1932-). These were also influenced by Oral Roberts (1918–2009), the Father of the prosperity Gospel.¹⁸ The roots of the prosperity movement can be traced to classical Pentecostalism and the healing crusades of the 1950s.¹⁹ Prosperity gospel teaches that the Almighty God desires that all believers become wealthy and be in good health.²⁰ Four major themes have been advanced in Pentecostal theology namely: Jesus Christ as Savior, as baptizer in the Holy Spirit, healer and soon coming king. However, these thematic areas encompass other dimensions such as “Prosperity” that have received great attention, especially in contemporary Pentecostalism. This development has become central to Pentecostal theology to such great extents that some Pentecostal churches are now almost synonymous with prosperity or as described by Asamoah-Gyadu, "Prosperity Churches."²¹ The prosperity theology is founded on a hermeneutical framework that integrates faith and wealth under such designations as "word of faith," "health and wealth", "name it and claim it," etc. These "prosperity jargons are a means of the believer's exercise of authority in Christ. With the primary notion that the believer in Christ is neither expected to be materially deficient or suffer ill-health, disability or anything that takes away from humanity.²² This new paradigm has been popularized through channels such as print, electronic, social and traditional media and the share numbers of subscribers to them. The development has arguably shifted Christianity’s focus on the Parousia to a this-earthly view that instills a passion and quest for prosperity here and now.

The Parousia, Meaning, Purpose, and Significance

The term Parousia which means "arrival" has been used theologically to designate the second advent of Christ. The arrival of Jesus Christ is the "Blessed Hope" that propels the Church to live in the eagerness of the glorious return of its Head (Eph 1:22; 4:12; 5:23; Col 1:18) to redeem it from the tribulations it has endured all through its existence. Both Testaments are replete with promises of Christ's coming which could be traced back to Enoch just six generations from Adam [Jude 1:14,15; Job 19:25-27 Ps. 17:15; 1 Cor. 13:12; 1 John 3:2]. The credibility and reliability attributed to the biblical canon translate to the believers believe in the certainty of this doctrine.

The Parousia instills hope in Christians all over history. Its purpose is to assure believers that their faith is not in vain because the Second Advent apart from bringing judgment on the wicked, who have oppressed them, also ushers them into eternal bliss. While eschatology has become prominent on the Christian landscape in general, the interest of believers in the underdeveloped jurisdictions of the world is also growing daily. According to Millard J. Erickson, "As Christianity continues its rapid growth in the Third World nations, indeed, more rapid there than anywhere else, their excitement and anticipation regarding the future stimulate greater interest in eschatology than in accomplished history."²³

An understanding of the Parousia has however been a significant point of contention since the New Testament era. The Apostle Paul had to specifically address the erroneous interpretations of the second coming especially in the Church at Thessaloniki (2 Thess 2). In the words of Norskov V. Olsen, "Paul was clear in his second epistle to the Thessalonian believers, on the events that needed to take place before the return of Christ.²⁴ Again, the challenges with this doctrine have persisted throughout the history of the church until the present time. Whiles Origen spiritualized the events of the second coming by positing that the Second Advent takes place at the point of Christ's entrance into the human soul to unite the believer with Himself, Augustine taught that Christ's millennial reign begun while He was still here on earth.²⁵ Daniel Whitby popularized the postmillennial position whereas the premillennialists view is attributed to the works of Manuel de Lacunza. As implied in the name, Amillennialists do not believe in a literal millennium; instead, they hold that the millennium is a spiritualized kingdom of grace that represents the stone kingdom from the book The city of God by Augustine. Amillennialism is further divided into two views: "consummated eschatology" and “realized eschatology.” Whereas consummated eschatology looks forward to the last day when Christ will come, realized eschatology is realized here on earth now.²⁶

In classifying the doctrine of eschatology, scholars are divided into a "futuristic" view, the "here and now" view and a "what has always been" view, with each of these views influencing how particular Bible passages are interpreted. The "futuristic" view looks to a later period where the scriptures on the Parousia will be fulfilled. The "here and now" view assumes a this-worldly posture. The "as has always been" view holds that the Parousia is timeless and will persist throughout human existence.²⁷ The twentieth century is noted for approaches such as modernized eschatology and its antithesis, de-modernized eschatology. C. H. Dodd postulated a different trajectory that he christened realized eschatology whereas Rudolf Bultmann existentialized it, with Jürgen Moltmann politicizing the eschatology. There is also the view of systematized eschatology which is a dispensationalist approach.²⁸ In the midst of the different interpretations, the Seventh-day Adventists hold a unique position that will be discussed subsequently.

Brief History of the Seventh-Day Adventism

The Seventh-day Adventist Church²⁹ Seventh-day Adventist belongs to the category of mainline Protestant, evangelical Christianity. As implied in the name, they hold many doctrines that are distinct from what most of the Protestant traditions hold. In the words of Nancy J. Vyhmeister, Seventh-day Adventists are a conservative Protestant body of evangelical Christians whose faith is grounded in the Bible and centered on Jesus, with stress on His atoning death on the cross, ministry in the heavenly sanctuary, and soon return … known for their Sabbath observance, … emphasis on maintaining health as part of religious duty.³⁰ Though Adventist historians have posited that the pioneers of Adventism trace the Church's origins to apostolic times with the view that it stands in direct continuation of New Testament traditions of the Church.³¹ The belief of a second advent has been present all through the history of the Christian Church.³²

The origins of the Seventh-day Adventist Church are rooted in the nineteenth century "Great Revival" that swept across the world, spreading a revival of evangelical Christianity. The aspect that took a keen interest in prophecy, the Parousia and millennial teachings serve as precursors to Adventism. The Advent Movement emerged as the largest of several groups that arose from the Millerite Movement after the failed return of Jesus Christ on October 22, 1844.³³ This prediction by William Miller and his followers became a call unto the preparation for the coming of Christ which was received by many, only to be disappointed on the set date.³⁴

The Movement was formally organized as a Christian denomination in 1863 as the General Conference of Seventh-day Adventists Church. It belongs to the mainline Protestant category of Christianity emerging as a vibrant and steadily growing Church amidst several different people and cultural groups across the world.³⁵ Though part of the mainline Protestant denominations, the SDA Church can be identified by its distinctive theologies of Saturday-Sabbath observance and the earnest anticipation of Christ's Second Advent as well as other notable ecclesial and denominational beliefs and practices which distinguishes it from the other major Protestant traditions.³⁶

Adventism and evangelicalism essentially share doctrinal similarities that emerge from biblical interpretations. On the one hand, it may be correct to say that to be Adventist is to be evangelical yet the extent to which such a proposition may be accurate is dependent on how the particular doctrine is interpreted and practiced. The similarities between Adventism and evangelicalism on the doctrine of last things are widely distinct from each other. To the extent that evangelicalism holds an eschatological belief founded on dispensationalism, which Seventh-day Adventists disagree. The millennial idea is key to both Adventist and evangelical Christian understanding of eschatology, yet the exact time of the millennium and the events that either usher in the millennium or those that occur after the millennium are widely contested.

The identity of the Seventh-day Adventists Church and their Eschatological Theology

Central to Seventh-day Adventist faith is the doctrine of eschatology which is anchored by the Parousia. Not only does the Church derive its name and identity from this fundamental doctrinal belief, but also, the church believes that its call to proclaim the three angels' messages of Rev 14:6ff is to prepare the world for these eschatological events. As such, Adventist and their work, in all aspects since the inception of the church have focused on this in their kerygmatization and denominational services. A consciousness of the second advent of Christ also permeates the lives and times of all Adventists across the world.

The theme of Christ's Second Advent is recurrent throughout scripture and points to cataclysmic events such as his arrival, judgment, the establishment of His Kingdom and an ushering into His eternal reign with the redeemed. By spiritualizing such passages as Hebrews 1:2; 9:26; 1 Cor. 10:11; James 5:3; 1 Peter 1:20, some scholars see the second advent as being fulfilled through the spiritual presence of Christ in His church through the Holy Spirit. However, this is not the Adventist position as they hold to a literal fulfillment of both the events leading to and the main event of the second advent of Christ. For Adventists, the second coming is going to be: personal and literal, visible and audible, glorious and triumphant, cataclysmic and sudden. These characteristics, being the very ones that have been interpreted differently, do in no wise suggest anything as the rapture, as has become so popular in Christianity today.

Seventh-day Adventists are premillennialists who hold that the millennial reign will be in heaven and will be flanked at its commencement and ending by the first and second deaths respectively.³⁷

Eschatology and the Parousia

Central to Seventh-day Adventist teaching is this doctrine of the Parousia. For Adventists, it is about the second coming, and how to get ourselves and others ready for it in a biblically accurate manner. The expectation that this doctrine places on the Church ranges from hope, love, humility, holiness to motivation for evangelization. A belief in the literal and personal coming of the savior engenders confidence in a people who live in a world filled with hopelessness. The knowledge that Christ at His arrival will put an end to the sufferings and tribulations of this present life fosters a more profound love for Him and even a more determined commitment to His promise of coming again. Recognizing that human capacity is limited in saving him from this sin-sick world leads to humility and a desire to live in holiness as we await the coming of the Lord.

In responding to the dispensationalist literal interpretation of prophecy Bacchiocchi, in his critical study of “consistent literalism” of dispensationalism, concludes that it is illegitimate:

In summary, the principle of “consistent literalism” advocated by dispensationalists fails adequately to interpret Biblical prophecy, because it ignores the progressive nature of God’s revelation; it disregards the messianic and expanding fulfillment of OT prophecies, and it contradicts itself through its inconsistent interpretation of Biblical prophecies.³⁸

Furthermore, Hans K. LaRondelle also indicates that “Dispensational literalism does not allow that Jesus Christ provided a new perspective for interpreting the OT.”³⁹ George E. Ladd points out that “OT prophecies must be interpreted in the light of the NT to find their deeper meaning.”⁴⁰ Thus for a proper interpretation of Bible prophecies must be done in the light of the context. It should be noted that Bible prophecies cannot be interpreted in an entirely literal sense.⁴¹

The study has demonstrated that dispensationalism subscribes to a two-phase view of the second coming of Jesus: the secret rapture and the appearance of Jesus. It believes that all the signs of the second coming of Jesus will be fulfilled during the seven-year period of tribulation which occurs between these two-phase second coming. The bible does not teach a two-phase second coming of Jesus, neither does it teach the rapture of the Church?⁴² Thus, there is no scriptural basis for the two-phase Second Coming as taught by pretribulationists.⁴³ Bacchiocchi postulates four reasons why the concept of the rapture must be rejected: (1) the vocabulary of the second coming does not support the rapture of the Church,⁴⁴ (2) there is no trace in the NT of a secret, obscure rapture of the Church, (3) the view of the pretribulational rapture is not sustained by the tribulation passages⁴⁵ moreover, (4) neither Paul nor John teach a pretribulational secret coming of Jesus to rapture the Church.⁴⁶ Thus, Hoekema, an amillennialist conclusion may be sustained here: “The Second Coming of Christ must be thought of as a single event, which occurs after the greater tribulation.”⁴⁷

Evangelicalism

Unarguably, the development of Protestantism is also a development of Evangelicalism.⁴⁸ The Reformers' quest to return to a biblical Christianity shifted the attention of the Church from rituals and sacraments/ordinances to the Word. Thus, evangelicals subscribe to 1) The full authority, infallibility, and sufficiency of Scripture in all matters of [religion], 2) the uniqueness of salvation through Christ's redeeming work on the Cross…, 3) the unmerited, direct gift of God's grace received by the individual's faith through an act of personal conversion, 4) the necessity of a spiritually transformed life and 5) the urgent need to engage in world evangelism.⁴⁹ According to the James C. Livingston et al., “All authentic Christian theology is, in the most basic sense of the word, evangelical insofar as it claims to address what pertains to the biblical Gospel of God’s redemption in Jesus Christ.”⁵⁰ Given the fundamental tenets of evangelicalism, it transcends any particular denomination. Nonetheless, within evangelicalism are several positions and interpretations.

Historically, evangelicalism is linked to the Reformation as well as the Great Awakenings of the eighteenth century. Its aim essentially is a reformation of the Church to biblical injunctions on every subject. It is pluralistic and precarious as newer strands have emerged since its inception as a theological school.

Evangelicalism’s precarious nature has allowed for several stages over the years as the movement developed. George Marsden has identified four of these stages.⁵¹ Of interest to this discussion is his first stage, a period that saw the emergence of theological liberals and the Holiness-Pentecostals, the revivalists and premillennialists who emphasized eschatology within evangelicalism.

Evangelicalism exists today in several refined states as the movement has seen significant changes and departures from what some of its early commentators and adherents such as E. J. Carnell and Carl Henry advanced. Towards the end of the twentieth-century evangelicalism experienced a split into traditionalist and progressives/reformists with emphasis on either the Protestant confessionalism’s heritage or openness to doctrinal formulations and the interpretation of the language of scripture.⁵²

Key Elements to Rethink

a. Personal Bodily Appearance

From the Biblical witness, Seventh-day Adventists hold that Christ will return in person (Acts 1:11; Rev 1:7). This position of literal bodily appearance debunked any view of secret rapture and spiritualized Parousia as held by some evangelical Christians. Paul's statement in 1 Thess 4:16 is to be taken literally and understood as a real live event that will take place in the future.

b. Visibility

A personal, bodily appearance of Christ in the clouds cannot be a secret rapture and snatching of saints away. The terms employed by the New Testament to describe the manner of Christ's return makes it impossible to be a hidden event. "The terms apokalypsis, epiphaneia, and parousia, employed by the NT to describe His return, testify to what Jesus Himself announced: All nations of the earth will see Him (Matt 24:30).”⁵³

c. A Glorious and Triumphant Appearance

When Christ shall come again, it will be glorious. The earnest expectation of the church will not be realized by as a mere event. The host of heaven will attend the conquering monarch who is now returning with His bounties from battle. It is going to be the most extensive array of majestic display of Christ’s power and glory.

It can, therefore, be summed up that the second coming of Jesus Christ will be Personal- It will be Jesus and not some substitute coming back to this earth to redeem His children. It will be Literal and not a vision or a dream. It will be visible- “every eye will see him.” It will be sudden and not a gradual return. Finally, it will be unexpected- like a thief in the night.

Implications

Given the current state of affairs, as regards the understanding of eschatology as discussed so far, apparent specific consequences are predictable. A veiled knowledge of the issues surrounding the ultimate hope of the Christian experience plunges the Adventist believer into a state of disillusionment and takes away the eagerness and motivation with which he/she anticipates and hastens the second advent. Traditionally, the doctrine of the second advent of Christ has impacted on the daily lives of Adventists and helped in shaping their approach to a personal preparation for the event as well as preparing others. Failure to uphold the truth as taught by the Bible on this crucial and central issue tends to cripple the Church in several ways. Lack of a strong voice and authoritative proclamation of this message of Christ's coming makes the Church rest on its oars and puts out the abiding presence of the Holy Spirit from the Church.

There is the need to return to the Bible as the fullest revelation and the definitive test of doctrine. No room should be given to such teachings that seek to deride the doctrine of the eschatology of its biblical significance. Adventists must reinforce, as we near the very closing of the world their teaching on this subject. There is the need for a conscious proclamation of the prophetic truths that point to the second coming and how these need to be understood in all contexts.

Conclusion

The truth about the Christian hope of Christ’s return cannot be left to mere speculations and false interpretation of the scriptures as has been the case since the NT period. Eschatology as a significant subject in Christianity cannot be neglected, and several different views allowed to flourish anymore. The doctrines must be a reason for believers' watchfulness of and scrutiny of what is preached.

Amillennial and postmillennial as well as premillennial views that do not harmonize with the Bible’s teachings are to be carefully identified and refuted vehemently. The concept of rapture which has almost become a household name in any discussion of eschatology has brought about untold confusion among believers. A simple exposition of the literalness of the Parousia is crucial to a balanced and desirable interpretation of this doctrine.

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_____. Israel in Prophecy. Grand Rapids: Zondervan, 1962.