As a college student back in the 1970s, and caught up in the Jesus Movement of the era, I anticipated the Second Coming to be very near, probably sometime in the 1970s, of course. Even though I was spiritually immature at the time, that doesn’t mean the Second Coming is some kind of fantasy. As C. S. Lewis explains, it is essential to a proper understanding of the Christian faith. In an essay entitled “The World’s Last Night,” he had this to say about the doctrine:
It seems to me impossible to retain in any recognisable form our belief in the Divinity of Christ and the truth of the Christian revelation while abandoning, or even persistently neglecting, the promised, and threatened, Return. “He shall come again to judge the quick and the dead,” says the Apostles’ Creed.
“This same Jesus,” said the angels in Acts, “shall so come in like manner as ye have seen him go into heaven.” “Hereafter,” said our Lord himself (by those words inviting crucifixion), “shall ye see the Son of Man . . . coming in the clouds of heaven.” If this is not an integral part of the faith once given to the saints, I do not know what is.
Later in the same essay, Lewis juxtaposed the doctrine of the Second Coming with modernist thought:
The doctrine of the Second Coming is deeply uncongenial to the whole evolutionary or developmental character of modern thought. We have been taught to think of the world as something that grows slowly towards perfection, something that “progresses” or “evolves.”
Christian Apocalyptic offers us no such hope. It does not even foretell (which would be more tolerable to our habits of thought) a gradual decay. It foretells a sudden, violent end imposed from without; an extinguisher popped onto the candle, a brick flung at the gramophone, a curtain rung down on the play—“Halt!”
The curtain will come down someday. I no longer try to guess when that will be, but if the time was short in Jesus’ day, how much shorter is it now?