Humanity Awaits Jesus Christ's Parousia in a Twenty-Second Century Starship

 "The  Parousia or Second Coming is a Christian, Islamic as well as Baha'i belief that Jesus will return again after his ascension to heaven about two thousand years ago. The idea is based on messianic prophecies and is part of most Christian eschatologies." Wikipedia

At the end of the twenty-first century violence on Earth has virtually decimated the population and a remnant of its best thinkers leave Earth in hope of meeting the returning divine-human creator since waiting for Him on Earth is no longer a viable option.

Macrolife, Space Colonization & Adventist Futurism

Adventist Futurists and their supporters may soon be in a unique historical vantage point and, with planning, can continue to be at history's cutting edge for many years to come. Adventists are growing at a healthy rate and, within the foreseeable future, will be at a unique juncture in human history as a force to be reckoned with as trend setters. The following is one of the vehicles that Adventist Futurists can utilize to effectively shape history on a larger scale than they have previously impacted it.

First of all it's important to note that Macrolife is based on real science. Macrolife is the vision of Dandridge MacFarlan Cole who "saw the human race as being at a turning point, corresponding to the adolescence of an individual, in which humanity would either destroy itself or come to a collective state of maturity and relative stability." [1] Additionally, Cole "was known especially for promoting the idea of colonizing the asteroids, or 'planetoids' as he argued they should more properly be called. The planetoids could be hollowed out, or actually inflated to create a bubbleworld with habitable space on the inside. The resulting space arks could orbit within the solar system, or be sent out on interstellar expeditions." [2] For a significant update of Cole's prescient vision consult the link below titled Islands in Space: The Challenge of the Planetoids, the Pioneering Work of Dandridge M. Cole. [3]

Some may not see what Macrolife has to do with the gospel commission to preach the good news that Jesus Christ died, rose again, and is returning to rescue those he loves from a dying world. Traditionalists focus on Christ's immanent return which Adventists have been hoping for since 1844. If, and this is not meant disrespectfully, Christ does not return by 2044, the fact that 200 years will have elapsed since Adventists started looking for Christ's return should force another assessment as to his delay. If Christ's coming can be delayed 200 years, it is not inconceivable that it could also be delayed another 100 or 200 years. What am I getting at? Humanity is capable right now, on a limited scale, of beginning the move into other worlds. Humanity lives in space right now, on a limited scale, on the International Space station. With the proper resources and vision, it can be on its way to making Macrolife a reality by 2044.

Christians are very far geographically today from whence they originated. It would have been astounding for early Christians, who did not conceive of a round and far-flung world, to envision the full extent of the Earth and how far Christianity would travel in the next 2,000 years. Christianity has even transcended the Earth itself as there, no doubt, have been astronauts who believed, and continue to believe, in Christ Jesus as their savior. Who is to say that this Earth is the limit of where Christians and their supporters can live and still await Christ's return.

References:

1. "Extraterrestrial Colonies," Navigation, No. 7, Summer-Autumn 1960, p. 85.
2. Dandridge MacFarlan Cole
3. Islands in Space: The Challenge of the Planetoids, the Pioneering Work of Dandridge M. Cole

Related posts:

Noah's Interstellar Ark, Future Worlds, Creating an Ideal World, Christianity 3001 A.D. Adventist's New Horizons, Adventist Futurism

Noah's Interstellar Ark

Hurricanes in Florida, terrorism in New York City, earthquakes and wildfires in California, tornadoes just about everywhere, global warming, raging wars in Afghanistan and Iraq, and genocide in Darfur. The harsh realities of living anywhere on planet Earth hint that there are no desirable cities or countries left to live in. Why bother moving out to somewhere else? Why not consider moving up! I mean that literally, not figuratively

Noah in the Bible was not given a ready-built mode of survival from the catastrophic flood that wiped the known-world into oblivion. He had to build the ark himself. In like manner this is what must be done by Adventist Futurists and their supporters. There is nowhere to escape in the event of a worldwide conflagration but up and out. Humanity possesses the God-given science, vision and the means to build arks in space to escape Earth's destruction by fire.

If Noah and his family had to begin again from scratch after they escaped death by water into a virtually new world, a postdiluvian one, why might not modern-day Noahs also escape into a virtual new world beyond the disaster of a worldwide Apocalypse?

Yes, Christ still returns, but not to Jerusalem on Earth, but rather, to a spiritual Jerusalem on another world or sphere. All the prophecies of the Bible may need to be cast in new settings to adjust to unforeseen glitches ushered in by the postmodern world in which we live.

We've all heard the expression of not putting all our eggs into one basket. We must not disregard the possibility that the damage or dangers that have been perpetrated on Earth by humanity, or by problems endemic to life-on-Earth, may be irreversible. There may be hope yet. We need to act in undreamed of ways. We cannot wait to see the Earth dying with no solution at hand. Planning for alternate versions of deus ex-machina may not be such a bad idea after all. How true would the saying then be that "God works in mysterious ways."

Future Worlds: Theoretical Adventisms

First-day Adventists believe(d) that Christ's coming was going to occur very soon. They are one of the primary groups that grew out of William Miller's preaching toward the middle of the 19th century. As their name states, they observed the first day of the week, Sunday.

Seventh-day Adventists are one of the descendants of the previous group and most distinctly worship on the seventh day of the week, Saturday. There are some other distinctions which we cannot go into detail at this time.

(Eighth-day) Adventist Futurists are a conceptual society. They believe that not only is the seventh day the day of rest, but additionally, they observe the hours after sunset on Saturday night and ending with sunrise on Sunday morning, as well. They focus on the spiritual beauty of the Sabbath and not on the strict letter-of-the-law. (This does not necessarily mean that 7th-Day Adventists do not also focus on the spiritual beauty of the Sabbath.)

(Eighth-day) Adventist Futurists have as one their primary goals to escape planet Earth's eventual human-engineered destruction by escaping to habitable worlds within this solar system and, eventually, to worlds surrounding nearby stars. Progressive (Eighth-day) Adventist Futurists go one step further and observe any 24-hour period commencing on any day of the week at sunset and concluding at sunset on the following day because this will be the norm when the weekly cycle will cease to be meaningful. The sun never sets in outer space.

Perfect Futurists are theorized as being the descendants of the (Eighth-day) Adventist Futurists when they have successfully engineered Macro Life worlds which can exist in-between worlds and are said to be the eventual and preferred living environments for space-faring humans. [Scientist Dandridge M. Cole originated the term "Macro Life" in his 1961 book The Ultimate Human Society.]*

Please see Adventism's New Horizons for more in-depth treatment of this future society.

* "Cole conceived Macrolife as a possible next step in evolution, potentially as momentous as the transition from single-celled to multicelled life. Units of Macrolife, self-contained human societies in planetoid colonies or elsewhere, would have the capacity for growth, motion, reproduction, self-repair, and response to external stimuli.[12] He developed further details in his 1961 The Ultimate Human Society and in subsequent books."

http://en.wikipedia.org/wiki/Dandridge_M._Cole

Creating an Ideal World: Adventist Futurism

What would an ideal world be like? How would you bring it about? Before anything can be achieved it has to be envisioned first.

Computers, spacecraft, the Internet--the list goes on and on--first had to be conceived before they could be invented and perfected. As unlikely as it seems, had Jules Verne never written From the Earth to the Moon (1865) which depicts a rocket launch from somewhere in Florida, no one would have gotten the idea to make that vision come to pass a hundred years later.

What is not being done now that could improve the world beyond recognition? There must be something that either has to be added or removed before a new reality could take place. We could wait for it to come into existence on its own. While not impossible, perhaps implementing a think tank of sorts to bring about an ideal reality might achieve more than simply waiting for something that may take millennia, or perhaps may never take place.

We should pool our best minds from every nation and work towards an approach to perfecting reality in as little time as possible.

I'm reminded of the vision of Isaac Asimov in his Foundation series (Foundation, Foundation and Empire, Second Foundation.) In order to avoid a long decay into barbarism, efforts were implemented to shorten the decay of the galactic empire to only 1,000 years. Why can't something similar be done to solve the major problems of our present reality?

What are some of the greatest challenges to an improved reality? Eliminating war, poverty and hunger are the first things that come to mind. Others might be providing education, medical care and a place to live to everyone on our planet. The third phase would be addressing environmental problems, managing natural phenomena such as hurricanes and earthquakes. Finally, the greatest gift we could give our world reality would be to take measures to move beyond our sometimes fragile planet and seed the known universe with our people, our technology and our dreams.

One possible approach might involve a little-known group of people. It's as if they had almost been kept a secret from the rest of the world for some grand vision of enhancing reality. Adventists are some of the most educated people in the world because they have higher education and progress as one of their cardinal principles. Adventists may very well be some of the most wealthy people in the world when you factor in of all their collective capital. Next to the Catholic church Adventism is the richest church in existence. This is not a widely-known reality. It would be easier for a future-oriented think tank to rise out of the Adventist Futurists than from any other traditional body.

Tap into the unknown power of your mind and literally create an ideal world.

We're here for a special God-given purpose: to better the world.

For a related post please consult Adventist Futurism.

Christianity 3001 A.D.

What will Christianity look like in 500 or 1,000 years? While Christianity can still be integrated into past manifestations of its history, no matter how modern or contemporary it has become or is becoming, it is not necessarily a given that the distant future of this religion will be as recognizable as its past has been.

Some of the realities that may well come to pass in the future will, no doubt, also have their impact on Christianity. Some of these are briefly described below.

Christian cyborgs - A cyborg is a being that is composed of both cybernetic as well as organic components. To a limited extent cyborgs already exist today as technology works wonders with those who have had limbs amputated due to war, disease or other mishaps. When a future individual becomes more cybernetic than biological--perhaps some even out of choice--how would this reality impact its experience as a Christian? In such a case the person in question would be more a work of man than a work of God. Of course, it would still be God who gave humans the knowledge to enhance or refashion one of his creatures. Would cyborgs be the only ones who could share their faith with other cyborgs? How would they fit in when worshiping among biological Christians? Might not the ultimate symbol of their acceptance into the community of believers be a painting of Christ washing the feet of a Cyborg apostle at the last supper? Paul's familiar text about there not being neither slave nor freeman, Jew nor gentile, male nor female, may very well one day include, neither biological person nor cyborg. All are one in Christ.

Christian A.I. (Artificial Intelligence) Entities - Some may scoff at the mere mention, but keep in mind that earlier generations had similar attitudes toward in-vitro humans, as well as the still-forbidden cloning of human beings. If one day A.I. persons can pass for human or accomplish most human activities except anatomical reproduction of offspring, how would Christianity deal with these seemingly improbable humans? They would be perhaps one of humanity's greatest scientific accomplishments. Already one can carry on conversations with proto-humans via computer that sometimes jars one's mind as how human they appear in their thought patterns and approaches. If free-will is built into these A.I. Christians, might they not also seemingly want to relate themselves both to the God of its human creators and to their designers themselves? Could these A.I. Christians also be considered one in Christ?

Interplanetary/interstellar Christians. These are not so unlikely as one might think. In a hundred years or less, when Christians are born on Mars or the moons of the gas giants, how would they relate to their savior who will not only come for those he originally promised to retrieve at the end of Earth's history, but to their off-world descendants who also have a hope in the return of Christ. Centuries later when humanity leaves its solar system behind, what will Christ's return to Earth mean to those who are light years from Earth?

Future of God

Alternate title: Future of God and Humanity

When God said let us create humankind in our own image, did we or did we not inherit emotions or states of mind such as wonder, surprise, excitement, awe, hope, optimism, and other positive human qualities? What I'm getting at is that these good qualities had to come from God; we did not develop them ourselves. Therefore, what is so illogical about a God who also gives himself the luxury of experiencing awe, wonder, surprise and hope? Or is our God a being that has always been devoid of surprise, wonder, and exploration? I realize I'm seeing the man in God and not vice-versa, but are we not created just a little bit lower than the angels?

This may sound shocking to some, but it reassures me, in a way. Why do you suppose God created--had to create so many of us--at such a great cost? Think of the impossible although, of course, when you think of it, nothing is ever really impossible. What if we all are God's insurance of perpetuity in the same way that parents' offspring are insurance should they somehow never live out their full life span?

Why did God give so much in Christ to save us, mere flesh and blood? Might he not have more at stake then just some wayward children who needed rescuing at any cost? If you really believe that humans are children of God, then like human children eventually becoming like their parents at some future time, might we also not have been designed with the potential--perhaps millennia from now--to become as perfect as our creator through the self-actualizing gift he stored in our very DNA? It's not easy to even write these words. Nevertheless, the very idea gives me a strange hope and sense of well-being for the future of humanity on planet Earth, as well as any non-terrestrial colonies humans may yet develop in worlds beyond our own.

Finally, and this takes lots of faith and courage, what if, we are now, or may one day come to be, all that's left of the perfect and self-sacrificing being we commonly refer to as God? We not only owe it to ourselves to take care of each other and of our home planet, but we also owe it to him, our creator, God.

SPACE RAPTURE: Extraterrestrial Millennialism and the Cultural Construction of Space Colonization

I schoogled (Google Scholar) the terms "Adventist Futurism" and one of the titles that caught my attention was the one in question.

George E. Vandeman's Planet in Rebellion appears in his bibliography.

Page 107 of this dissertation:

Seventh-Day Adventist evangelist George E. Vandeman saw the Earth itself as threatened by mankind’s technology and believed the Day of Judgment, along with mankind’s extraterrestrial rendezvous with Christ, were not far off. However Vandeman's Adventism championed the Earth even as fundamentalists championed the above. After Sputnik, Vandeman wrote, America "was a nation in shock… We realized that we were actors in a technological revolution that would dwarf every other revolution into insignificance." Vandeman noted that only fourteen years separated the destruction of Hiroshima from the crash landing of the Soviet Lunik II spacecraft on the surface of the moon. "We had touched the universe," he wrote, "and its broken secrets had plunged us into nuclear and moral fear."

Vandeman believed that the immense technological advancements of the past few decades were a sure sign of the approaching "end to this world as we know it." Echoing the apocalyptic beliefs of other end times preachers, Vandeman asked, citing the Book of Revelation, "Could it be that we are approaching the time when God must intervene to ‘destroy them that destroy the earth’?" Space colonization would be a reality, for Jesus was the first to prove it could be done. "It was Jesus Himself, you remember, who demonstrated the possibility of space travel and promised it to His followers," Vandeman wrote. "The laws of gravitation were circumvented as the Lord of glory was swept heavenward." When Jesus returned to the Earth, "past vast constellations, bursting into view with a brilliance of display…" he would whisk his believers into heaven, where they would wait out the purification of the Earth by fire. Vandeman noted that none of this miracle would require space suits or oxygen tanks. 154

154 George E. Vandeman. Planet in Rebellion. Nashville: Southern Publishing Association, 1960. pp. 137-49.

To read the entire dissertation click on the title of this post or please click on the link below:

http://www.lib.utexas.edu/etd/d/2004/mcmillend92689/mcmillend92689.pdf

Adventism's New Horizons

And I saw a new heaven and a new earth; for the first heaven and the first earth had passed away, and the sea exists no more. Revelation 21:1

After having done a google search for both Adventism and “space colonization” I was intrigued by the 19,000 results the search engine produced. One link, http://www.fiu.edu/~mizrachs/utopo-amer.htmlo-amer.html contained a footnote with an interesting resource: “This book, entitled Worlds Beyond, edited by Larry Geis and Fabrice Florin, explores the social, political, and technological aspects of space colonization. It is particularly interesting due to the continual references to 1492, Colombus, and America.”

The title of the article speaks of America-as-Utopia. I took this line of thought one step further and came up with Adventism-as-Utopia as though Adventism itself, or the world community and its resources, could be a Utopian community virtually and with some planning, physically. I remarked to a progressive acquaintance years ago that if only for their value as Utopian literature, Ellen G. White’s Testimonies for the Church had value. I now believe their value is more than just wishful thinking about a perfect world.

This started me thinking. What if life in this world gets worse and worse, e.g., global warming, terrorism, disease, a nuclear holocaust, other cataclysms, enforced immorality, and it becomes less and less utopian as the decades fade into the next century? Adventism with its significant intellectual and financial resources should start exploring what most think unnecessary or unfeasible, seeking a more ideal and permanent place to fulfill their future destiny.

What would the early Christians have thought of future Christians sailing across the great sea west of the European continent and building huge and long-term cities in the undiscovered countries of the Americas? Adventists should learn from their short-sightedness and think about the next phase of humanity and Adventism as well, the migration to non-terrestrial worlds or space habitats. Private citizens have already started exploring space exploration for financial or personal advantages. Why shouldn’t Adventists do likewise?

What if Jesus delays not because He’s taking too long to come to us, but because we haven’t made the physical enterprise to move closer to Him, literally? Perhaps this is what Adventism and 21st century Christianity is destined to do—to leave this dying world and start again elsewhere.

"This is not the stuff of science fiction only. Scientist Dandridge Cole originated the term "Macro Life" in his 1961 book The Ultimate Human Society, where he outlines the idea of using asteroids as mobile "societal containers." www.wikipedia.org

See also, the following quote about U.S. Physicist and space pioneer, Gerard O'Neill: "In 1977 O'Neill founded the Space Studies Institute at Princeton University, an organization that continues today to fund research in space manufacturing and resources. He also worked on mass drivers for space propulsion, research and design concepts for space stations, Space colonization, solar power satellites, and lunar and asteroid mining. He authored the book The High Frontier: Human Colonies in Space which inspired a generation of space exploration advocates." www.wikipedia.org

How meaningless and pointless all of human and Adventist-Christian history would turn out if our lack of future vision derails the future of humanity by not planning now for the potential self-destruction of life by the criminal and unwise excesses of modern as well as post-modern humanity?

I propose that Adventism start planning this eventual migration or partial migration to a safer and more permanent world, or worlds, now while we have the intellectual, spiritual and financial resources to make it a future reality. Won’t you join those of us who presently share this visionary interpretaton of taking the everlasting “gospel into all the world,” where “world” is best thought of as cosmos, and not just this small, dying planet?

(8th-Day) Adventist Futurism: A Manifesto

"... However, when the Son of Man comes, will he find faith on the earth?" Luke 18:8 (NIV)

1. Adventist Futurism builds on 7th-Day Adventism. In some ways it is a continuation of the original movement. In others it is the next phase or development. All of the richness and history of 7th-Day Adventism is admired, cherished and built upon. Some may see this as a heretical development. Some already think the same of progressive Adventism as well as Postmodern Adventism. Imagine how Methodists and other proto-Adventist influences must have felt when 7th-Day Adventism grew out of those movements.
2. Christ Jesus, Lord and Savior, is as important as He ever was in Proto-Adventist Futurism (7th-Day Adventism.) Additionally, all the 28 fundamentals are respected and cherished however confining they may appear to some. In some ways, the principles of Adventist Futurism are a virtual 29th fundamental. If a 28th has been added in the recent pass, no doubt one day a 29th and a 30th may also be added.
3. Emphasis is still on present truth, but as present truth becomes past truth the minute it is conceived, Adventist Futurism focuses on Future Truth which by its nature is forward leaning and always thinking of the changes of the future, both near and far.
4. It would be inconceivable for 19th Century Adventists to imagine what 21st century Adventism could ever be like. The social, cultural, scientific and technological changes that separate two centuries of Adventism are no doubt as great from those that separate 21st century Adventism (Adventist Futurism) from 22nd century Adventism. It would have been unthinkable to 19th century Adventists that the movement would see the year 2007. It is equally unthinkable to many living today that 22nd century Adventism will one day have its day.
5. (8th-Day) Adventist Futurism is future- oriented for many reasons. It is said that it is unwise to live in the past or to live only for today. Adventist Futurism lives for today, respects its rich 7th-Day Adventist history as much as possible, but lives with tomorrow's emerging realities ever in mind.
6. All of Ellen G. White's writings are treasured for any and all spiritual guidance that they can still provide in what today is a world that she never imagined would ever come to pass. While some of her writings have to be understood in their cultural setting, every attempt is made to build on, and not tear down Mrs. White's useful writings.
7. The Bible in its entirety is treasured. In the same way that the New Testament refined the Old Testament's principles, equally so does (8th-Day) Adventist Futurism refine and build on both the Bible and the writings of Ellen G. White, as well as many of the serious thinkers, pastors and teachers within historical Adventism. Special thanks is given to the following authors though by mentioning them, we in no way ally them with us nor do we ally ourselves with their body of published work or unpublished discourses or sermons. These are the men and women that have influenced in some degree, however transitory, the principles of (8th-Day) Adventist Futurism: Ellen G. White, James Londis, Jack Provonsha, Sakae Kubo, John Wood, Ronald Lawson, Ottilie Stafford, George Rice, Lynn Sauls, Ann Parrish, Margarita Merriman, Jon Robertson, Eli Siegel, Morris Venden and Jack Sequeira.
8. Adventist Futurism respects the 7th-Day Sabbath, but as the latter is locked in time and is the only commandment that is kept only for one 24-hour period, once a week, Adventist Futurism focuses on the spiritual dimension of the Sabbath day as opposed to its literal 24-hour manifestation. As technology, scientific discoveries and space exploration change our conception of time and space, e.g., the Internet, virtual reality, the decoding of the human genome, space exploration, etc., the Sabbath commandment's importance in 7th-Day Adventism is admired, but it is cautiously considered because of the strong legalistic element it has traditionally brought to Adventism. Additionally, Adventist Futurism believes that the beauty of the 7th-Day Sabbath is enhanced and celebrated by observing the Enhanced Sabbath which includes the 24-hour "Jewish" Sabbath (sundown to sundown), but adds the hours after sundown on Saturday night and ending with daybreak on Sunday morning. We also speak of the post-7th-Day-Sabbath morning to commemorate the ending of Christ's rest in the tomb. Other Adventist Futurists focus on the observance of the Endless Sabbath by virtually carrying the beauty and joy of the 7th-Day Sabbath all through the week, in effect celebrating the Sabbath day, if only virtually, seven days a week, 24 hours a day. The regular Sabbath beginning on Friday at sunset then becomes the actual command performance and not the rehearsal of the previous six days.
9. If humanity's expansion continues beyond our world, as it seems to be doing, then the spiritual nature of the 7th-Day Sabbath will be more and more important. Celebrating the Sabbath on the Martian colonies in the next century, or in this one, will be 37 minutes longer than it is observed on Earth. If humanity has to find refuge underground because of the instability that terrorism continues to have on our planet, then sundown-to-sundown will have a new meaning and will only be observed by mechanical means of time measurement.
10. Just as Protestantism didn't cease to be Christianity when it broke away from Catholicism, and just as 7th-Day Adventism didn't cease to be Christianity when it grew out of the Methodist church and other groups, in like manner, (8th-Day) Adventist Futurism does not cease to be a continuation of both Christianity or 7th-Day Adventism.
11. Even though some members of society may not be welcomed in 7th-Day Adventism, or in other Christian or Jewish congregations, (8th-Day) Adventism welcomes all without condoning every aspect of certain member's life practices. Additionally, some may want to attend and feel welcomed, but not join Adventist Futurism formally. We welcome traditional, modern, liberal, mainstream, postmodern Adventists, as well as others who find something of worth in (8th-Day) Adventist Futurism. These include, but are not limited to the following groups: divorcees, cultural Adventists, intersexuals, transgender individuals, monogamous homosexualists (gays & lesbians and their children), bisexuals, common-law couples, domestic partners, persons struggling with controlled substances or other addictions (sexual, alcohol, gambling, etc.). Again, in order to not cause traditional 7th-Day Adventists to feel disrespected, we offer non-traditional inclusiveness for these groups mentioned. (8th-Day) Adventist Futurism becomes a safe haven for sinners and imperfect people, and not just a colony of morally upright and semi-perfect people.
12. Regarding life's origins, we welcome both literal creationists, as well as intelligent design believers, and, of course, Darwinian Adventists or Christians. We all believe in one God, however He created us.
13. Unlike some traditional 7th-Day Adventists, and this is said with the utmost respect and appreciation, we do not discourage the ministry of the Holy Spirit. We do not intentionally seek to speak in tongues, but if this wonderful gift returns in a valid and useful manifestation, we would not discourage its return. We foster more and more study, focus, and anticipation of the gifts of the Spirit and the fruit of the Spirit, Love and it's manifestations: joy, peace, self control, etc.
14. We worship the ineffable Father God who in His wisdom sent both Jesus Christ, His son, and his Spirit, the Spirit of Christ, the Holy Spirit. For all his countless blessings and gifts we are thankful.
15. We seek to understand and promote the beauty and importance of the Crucified, Risen and Glorified Christ. We seek His return, but if He delays 25, 50 or 100 years, as well as 250, 500 or 1000 years, we continue seeking Him and his daily return into our soul temple through His Holy Spirit.
16. We seek to honor proto-Adventist Futurism's past (traditional 7th-Day Adventism), but we also wish to change its future because of the danger within two or three generations of Adventism disappearing for the most part in the affluent and developed world. As the third world slowly catches up with the developed world, this danger will also become apparent in time to most of the 7th-Day Adventist body.
17. We welcome the real possibility of the prophetic gift reappearing in our midst and guiding us through the unforeseen challenges and dangers of the ever-changing future society that is already upon us because of terrorism, advancing scientific developments (cloning, virtual reality, cybernetics, etc.) and space exploration.
18. We realize that because of modern society's challenges, increasing terrorism, global warming, and other complex factors, worship may soon be only in private, local safe havens, and via the World Wide Web or it's replacement in the years to come.
19. We encourage a more democratic and less centralized church structure with adequate racial, ethnic, non-male and cultural representation of the church's worldwide membership, as well as, to a partial degree, it's informal membership (the marginalized groups previously mentioned.)
20. We extend an open door to former Adventists, as well as other spurned groups, that have grown out of traditional 7th-Day Adventism (Adventist Kinship, Branch Davidians, Shepherd's Rod, etc.). We only ask that you treat us with the same respect and consideration that we are offering you.
21. We welcome the future: all its mysteries, all its challenges, all its discoveries, all its blessings. We don't want to be locked in history, we want to make history, to change it, to improve it, to actively and creatively influence our future.

Other relevant posts:

Creating an Ideal World: Adventist Futurism
Mars Sabbath
Fear of the Holy Spirit

Mars Sabbath

From one New Moon to another and from one Sabbath to another, all mankind will come and bow down before me," says the LORD. -- Isaiah 66:23 (New International Version)

24 Hours, 37 Minutes is the length of the Martian day. 687 Earth Days is the length of the Martian year.

The Sabbath is kept from sundown to sundown. It follows that this method of observing God's special day (creation & deliverance from slavery or sin) would be based on the setting of the sun on Mars after 24 hrs and 37 min. If you add up the extra 37 minutes, at some point the Sabbath day on Earth will have passed in relation to the one kept on Mars. For the Martian colonists, Adventist or Jewish, the Sabbath day would be as meaningful even if it lasts 37 minutes more than it does on Earth. Given enough time though, the weekly seventh-day cycle would be so out of sync with the actual 24-hour Sabbath and seven-day week on Earth, that the Martian colonists would, in effect, be keeping something appropriate to the time and place in which they find themselves, however far removed from the actual 24 hour day and seven day week as it exits on Earth. As more and more weeks, months and years pass by, the two Sabbath "days" would be farther and farther apart in time though not in intent.

What does this mean for us who are not yet on Mars, though our descendants may well live there some day?

As a child most of the Adventists I knew kept sundown calendars so they could begin and end the Sabbath exactly when the sun set on Friday and Saturday. Sometimes it was perplexing when we couldn't find the calendar and had to keep on looking at the sky to see if it was dark enough yet. It sounds vaguely legalistic to me. It didn't bother me that much at the time.

Yesterday, it rained all day. I showered late and never got to do much of anything on my day off. I have not used the calendar method of beginning or ending the sabbath for eons now. My dilemma was there was a lovely piece of secular music I wanted to hear all day. The sky looked vaguely pre-sunset though it was hard to tell as the rain and overcast quality of the sky had made it dark all day. I took my chance with a tinge of Sabbath preparatory anxiety. I enjoyed my 3 minute secular song on cd, "The Day that it rained forever" by Nick Heyward. I then remembered who I was sitting with when last I heard that song. I enjoyed the coziness of the music and the swirling string arrangements as well as the power of simple song craft to renew one's inner vision. The song ended and I waited for the Bible to open itself to the accidental, or perhaps not so accidental text, something in Ezequiel about how "The End had come." It was interesting but a bit too severe for a vesper text so I tried my usual Sabbath author Isaiah. Anything near chapter 53 is usually appropriate for me.

The ethereal music I had experienced during the pre-Sabbath day, the insularity of the rain-flecked "green architecture" windows, and the momentary shock of Ezekiel's "End of the World" prophecy brought to mind my past meditations on the Sabbath day and how to find meaning and sustenance in an enhanced version of the Sabbath. I thought of future Adventists or Jewish believers who would have the financial ability and, perhaps, vision to escape Earth's violence, global warming and overcrowding to settle on Mars 100 years from now.

I was then reminded again of my unusual attempts to enhance the Sabbath by extending the hours of reflection & meditation till the sun rose on Sunday morning. A month ago when walking the dog at midnight on a Saturday night, or early Sunday morning, I briefly meditated on the enhanced Sabbath day it is my habit to observe since the spring of this year. Yes, it's not biblical, but some would say the same thing about the Investigative Judgment or, at least, the "pre-advent judgment," depending on whether you are a traditional modern Adventist or a post-modern or "progressive" believer. Once or twice I felt a bit of guilt for wanting to extend the Sabbath meditation beyond Sunset on Saturday night. Guilt is a two-edged sword. It can cut away the wrong things we do, but it can also limit the creative and new things or new ways to think about things that are normally possible.

In the end the important thing is the spiritual blessing you derive from the Sabbath. It may be the traditional sunset to sunset 24-hour Sabbath. It may be an enhanced conceptual sabbath. Or it may be, someday, a 24 Hrs, 37 Mins Sabbath day on the Martian colonies in the 22nd century.