Online Bible and Study Tools
Translate || Vine / Schaff || Alts/Vars/Criticism/Aramaic

 
 


End Times Chart


Introduction and Key

BOOKS:  BIBLICAL STUDIES (1500BC-AD70) / EARLY CHRISTIAN PRETERISM (AD50-1000) / FREE ONLINE BOOKS (AD1000-2008)



Church-State Relations and the Book of Revelation
An Introduction to The Parousia: A Careful Look at the New Testament Doctrine of the Lord's Second Coming
by James Stuart Russell (1878) // Written by
Todd Dennis, Curator
 


 

FREE ONLINE BOOKS

   
 

 

Vestigatio Arcani Sensus in Apocalypsi
Cum opusculo de sacris ponderibus ac mensuris.

Ludovici ab Alcasar Hispanlensis, E Societate Iesu Theologi

1614 Antwerp

Antwerp, Joh. Keerbergius (typis Ger. Wolschatii & Henr. Aertsii), 1614.
 





Perhaps an expansion of:

Argumentum apocalypseos quo, distinctione capitum observata, indicatur totius libri acoluthia sive cohaerentia et apta series quam suis commentariis / explicat Luisius Alcasar hispalensis e Societate Iesu (1603)


Carlo Magri's Hierolexicon sive sacrum dictionarium


Rom, 1677. 

Under Armagedon

 

Modern Preterism
Modern Preterism Study Archive
Study Archive

Click For Site Updates Page

Free Online Books Page

Historical Preterism Main

Modern Preterism Main

Hyper Preterism Main

Preterist Idealism Main

Critical Article Archive Main

Church History's Preteristic Presupposition

Study Archive Main

Dispensationalist dEmEnTiA  Main

Josephus' Wars of the Jews Main

Online Study Bible Main

MODERN PRETERISTS
(Major Fulfillment of Matt. 24/25 or Revelation in Past)

Firmin Abauzit
Jay Adams
Luis Alcazar
Greg Bahnsen
Beausobre, L'Enfant
Jacques Bousset
John L. Bray
David Brewster
Dr. John Brown
Thomas Brown
Newcombe Cappe
David Chilton
Adam Clarke

Henry Cowles
Ephraim Currier
R.W. Dale
Gary DeMar
P.S. Desprez
Johann Eichhorn
Heneage Elsley
F.W. Farrar
Samuel Frost
Kenneth Gentry
Steve Gregg
Hugo Grotius
Francis X. Gumerlock
Henry Hammond
Hampden-Cook
Friedrich Hartwig
Adolph Hausrath
Thomas Hayne
J.G. Herder
Timothy Kenrick
J. Marcellus Kik
Samuel Lee
Peter Leithart
John Lightfoot
Benjamin Marshall
F.D. Maurice
Marion Morris
Ovid Need, Jr
Wm. Newcombe
N.A. Nisbett
Gary North
Randall Otto
Zachary Pearce
Andrew Perriman
Beilby Porteus
Ernst Renan
Gregory Sharpe
Fr. Spadafora
R.C. Sproul
Moses Stuart
Milton S. Terry
Herbert Thorndike
C. Vanderwaal
Foy Wallace
Israel P. Warren
Chas Wellbeloved
J.J. Wetstein
Richard Weymouth
Daniel Whitby
George Wilkins
E.P. Woodward
 

Free Online Books

Free Online Books



Apocalyptic | Apocryphal | Archeology | Lectures | Biographies | Dead Sea Scrolls | First Century History | Foreign | Jewish Sources | Josephus

Click For Site Updates Page

Free Online Books Page

Historical Preterism Main

Modern Preterism Main

Hyper Preterism Main

Preterist Idealism Main

Critical Article Archive Main

Church History's Preteristic Presupposition

Study Archive Main

Dispensationalist dEmEnTiA  Main

Josephus' Wars of the Jews Main

Online Study Bible Main

 1-1000

070: Clement: First Epistle of Clement

075: Baruch: Apocalypse Of Baruch

075: Barnabus: Epistle of Barnabus

090: Esdras 2 / 4 Ezra

100: Odes of Solomon

150: Justin: Dialogue with Trypho

150: Melito: Homily of the Pascha

175: Irenaeus: Against Heresies

175: Clement of Alexandria: Stromata

198: Tertullian: Answer to the Jews

230: Origen: The Principles | Commentary on Matthew | Commentary on John | Against Celsus

248: Cyprian: Against the Jews

260: Victorinus: Commentary on the Apocalypse "Alcasar, a Spanish Jesuit, taking a hint from Victorinus, seems to have been the first (AD 1614) to have suggested that the Apocalyptic prophecies did not extend further than to the overthrow of Paganism by Constantine."

310: Peter of Alexandria

310: Eusebius: Divine Manifestation of our Lord

312: Eusebius: Proof of the Gospel

319: Athanasius: On the Incarnation

320: Eusebius: History of the Martyrs

325: Eusebius: Ecclesiastical History

345: Aphrahat: Demonstrations

367: Athanasius: The Festal Letters

370: Hegesippus: The Ruin of Jerusalem

386: Chrysostom: Matthew and Mark

387: Chrysostom: Against the Jews

408: Jerome: Commentary on Daniel

417: Augustine: On Pelagius

426: Augustine: The City of God

428: Augustine: Harmony

420: Cassian: Conferences

600: Veronica Legend

800: Aquinas: Eternity of the World

 


1000-2006

FUTURIST
HISTORICAL
MODERN

1265: Aquinas: Catena Aurea

1543: Luther: On the Jews

1555: Calvin: Harmony on Evangelists

1556: Jewel: Scripture

1586: Douay-Rheims Bible

1598: Jerusalem's Misery ; The dolefull destruction of faire Ierusalem by Tytus, the Sonne of Vaspasian

1603: Nero : A New Tragedy

1613: Carey: The Fair Queen of Jewry

1614: Alcasar: Vestigatio arcani sensus in Apocalypsi

1654: Ussher: The Annals of the World

1658: Lightfoot: Commentary from Hebraica

1677: Crowne - The Destruction of Jerusalem

1764: Lardner: Fulfilment of our Saviour's Predictions

1776: Edwards: History of Redemption

1785: Churton: Prophecies Respecting the Destruction of Jerusalem

1801: Porteus: Our Lord's Prophecies

1802: Nisbett: The Coming of the Messiah

1805: Jortin: Remarks on Ecclesiastical History

1810: Clarke: Commentary On the Whole Bible

1816: Wilkins: Destruction of Jerusalem Related to Prophecies

1824: Galt: The Bachelor's Wife

1840: Smith: The Destruction of Jerusalem

1841: Currier: The Second Coming of Christ

1842: Bastow : A (Preterist) Bible Dictionary

1842: Stuart: Interpretation of Prophecy

1843: Lee: Dissertations on Eusebius

1845: Stuart: Commentary on Apocalypse

1849: Lee: Inquiry into Prophecy

1851: Lee: Visions of Daniel and St. John

1853: Newcombe: Observations on our Lord's Conduct as Divine Instructor

1854: Chamberlain: Restoration of Israel

1854: Fairbairn: The Typology of Scripture

1859: "Lee of Boston": Eschatology

1861: Maurice: Lectures on the Apocalypse

1863: Thomas Lewin : The Siege of Jerusalem

1865: Desprez: Daniel (Renounced Full Preterism)

1870: Fall of Jerusalem and the Roman Conquest

1871: Dale: Jewish Temple and Christian Church (PDF)

1879: Warren: The Parousia

1882: Farrar: The Early Days of Christianity

1883: Milton S. Terry: Biblical Hermeneutics

1888: Henty: For The Temple

1891: Farrar: Scenes in the days of Nero

1896: Lee : A Scholar of a Past Generation

1902: Church: Story of the Last Days of Jerusalem

1917: Morris: Christ's Second Coming Fulfilled

1985: Lee: Jerusalem; Rome; Revelation (PDF)

1987: Chilton: The Days of Vengeance

2001: Fowler: Jesus - The Better Everything

2006: M. Gwyn Morgan - AD69 - The Year of Four Emperors

Print and Use For Personal Bookmark or Placement in Bookstores


 

 


EARLIEST KNOWN MODERN PRETERIST BOOK!


Alcasar Apocalypse Revelation Commentary
 

An Investigation into the Hidden Sense of the Apocalypse

Rev. Louis of Seville

Published by John Keerberg in Antwerp, 1614
Published by Antonij Pillehotte in Leyden, 1618
Published by Martini Nutij in Antwerp, 1619

1025 Page Paraphrase & Commentary, 80 Page Review, 82 Page Index
With 23 Full-Page Engravings by
Don Juan de Jauregui

SEE ALSO OLD TESTAMENT REFERENCES REGARDING THE APOCALYPSE (1631)

 

ARCHIVING PDF VERSIONS OF EVERY COPY
Signatures and Liner Notes Preserved; Organized by Sites of Origin:

1614 DENNIS (590Mb) | 1614 MADRID (159Mb) | 1614 MUNICH (261Mb) | 1614 ROME (347Mb) | 1614 VIENNA (160Mb) | 1618 ROME (266Mb) | 1619 REGENSBERG (151Mb)

PDF REFERENCE FILES:

 "Alcasar, a Spanish Jesuit, taking a hint from Victorinus, seems to have been the first (AD 1614) to have suggested that the Apocalyptic prophecies did not extend further than to the overthrow of Paganism by Constantine." // "It has been usual to say that the Spanish Jesuit Alcasar, in his Vestigatio Arcani Sensus in Apocalypsi (1614), was the founder of the Præterist School.." Farrar

15th (Decimaquinta) Preliminary Note (pp. 56-57)

"I say a profound philosophy teaches, that in the Creation of things it was the intention of the Artificer and Builder, that in those objects of Creation which come within the reach of our vision, men might also be in possession of wonderful symbols and hieroglyphics, serving to point out to them mystically such lessons as would most highly concern them, viz., true instruction in faith and morals.

Origen, after pursuing the subject in a beautiful train of reasoning, concludes at last with the following words, 'Therefore may all things be referred upward from the visible to the invisible, from the corporeal to the incorporeal, from the manifest to the hidden ; so that the objects of the world may be understood to be created by divine Wisdom according to such a divine dispensation, as from visible things, by means of the things and exemplars themselves, teaches us the invisible, and transfers us from earthly things to those which are of heaven.'  Thus far Origen ; who doubts not that, in the creation of things corporeal, it was the principal design of the divine Artificer that they should be symbols and traces, as it were, of the mysteries of our faith.  Therefore the merely natural office proper to every particular thing, in virtue of which it ministers to other bodies, and in which the philosophy of Aristotle rests, by no means satisfies the infinite Wisdom of God, and His especial providence in the salvation of souls ; nor indeed His own wonderful counsel whereby He hath determined to raise us from the corporeal to the incorporeal.  It is probable, therefore, that the omnipotence of God, when He had the power of making infinite species of souls, plants, and stones, selected and created out of the infinite things which he had in his power, such as were the more apt to signify the mysteries of our salvation, and a conformably moral instruction.  And this was accomplished in such a manner, that the universal mechanism of things created should maintain a most beautiful harmony with the wonderful counsel of God in the salvation of men ; and that things corporeal should subserve to the representation of those which are spiritual." (Clissold's Translation)


56

57

58

 

Note 7, Chapter 1, Verse 7 (pp. 199-202)

"This signification of clouds has in it such force, that even if Christ should not come to Judgment in a material cloud, it might nevertheless be truly and beautifully said that He would come in clouds, according to the language of Sacred Scripture.  Not that I would deny that there would be true material clouds at the Day of Judgment ; for I have no mind to innovation in what pertains to teaching : I only mean to assert, that so beautiful and apt is the symbolical signification of clouds, that although there should be no clouds properly so called (viz. no material clouds), Christ might nevertheless most truly and significantly be then said to come in the clouds of heaven.  And this I wish to say rather, in order that it might be noted, that in the symbol of the clouds there is latent a much greater and more excellent mystery than any one might think, who considered only the grammatical sense of the Word -- a sense to which I see that some persons are too much addicted."

"Behold, the Apocalypse sets before us the Advent of Christ in the clouds of the preaching of the Gospel, by means of which God pours down His heavenly shower, that is, the spirit of peace and of prayer."  (Clissold's Translation)


199

200

201

202

"Arias vero in sua illa spirituali accommodatione, dum Apocalypseos bella vult intra unius hominis pectus includere; non video, qua ratione possit in bello illo spiritali, quod itra unius hominis pectus geritur, distinguere duo veluti bella, quorum primum respondeat bello Ierosolymae corruere; alterius vero, universam Babylonem conflagrare: atque his succedre mille annorum pacem ; ac demum Antichristi bellum.  Etenim, licet mysticum duarum urbium praelium in hominis pectore pie meditari, subtile sit inventum, nec improbandum ; ceterum ille trium bellorum ordo ad mysticum hoc bellum transferri non potest.  Nec contendit Arias omnia per ordinem ad subtilissimam illam normam redigere.  Posse vero multa non ordinatim, sed promiscue, at absque filo accommodari, non inficior.  Quin imo existimo, si Arias suam illam applicatione in litterali sensu stabiliret, multa praeterea illum ingeniose pro votis aptare potuisse.  Nam in perfidae Ierosolymae bello adversus Dei Ecclesiam poterat contemplari, quam acriter Deo conentur obsistere ii, qui semel fuerant illuminati et gustaverant donum caeleste, et verbum Dei, et prolapsi sunt, ad Hebraecos 6.4.  Quorum ex numero vix decima tandem pars, id est, perpauci sese illi submittent.  In bello etiam Romae ethnicae adversus Ecclesiam gesto, idoneus sese dabat sermo de eorum de corum repugnantia" (Vestigatio, Lyons, 1618, p. 19)

Engravings by Don Juan de Jauregui

"A Spanish painter and poet, born at Seville c. 1570, or, according to some, as late as 1583; died at Madrid c. 1640-1. His family, a northern one, was apparently of noble rank, and he was early enrolled as a knight in the Order of Calatrava. He made a sojourn in Rome, and there, judging by what he says in his "Discourse on Painting", he studied the old masters and formed his own pictorial methods. At all events, report has it that he became distinguished as a portrait painter. A current interpretation of a passage in the prologue to the "Novelas ejemplares" of Cervantes makes him out to have painted a likeness of the famous novelist. As a poet, Jáuregui began as a disciple of the Sevillian bard, Herrera. In point of fact, he adheres in many of his compositions too closely to the manner of his model, and hence a lack of originality in them. Notable among his poetic endeavors in his versions in blank verse of Tasso's "Aminta". It is deemed one of the best foreign renderings of that eminent pastoral play. First published in Italy, in 1607, it was included in the collected "Rimas" of Jáuregui put forth at Seville in 1618. In the same volume appeared various poetical pieces, among them a specimen of a translation of Lucas, and certain religious lyrics. In the earlier stages of his career, Jáuregui was a stern opponent of Gongorism and its stylistic excesses, as he clearly shows in his "Discurso poético contra el hablar culto y estilo obscuro", but he later succumbed to the influence of this noxious manner, amply illustrating its peculiarities in his poem "Orfeo" (Madrid, 1624) and even defending it in a special dissertation. Of the "Pharsalia" of Lucas, already attempted by him in his youth, he made, late in life, a complete version, which, however, was not published until 1684, and is over free in its rendering of the original."  (Catholic Encyclopedia)

   

Selected Engravings From Vestigatio in Apocalypsi

Alcasar Apocalypse Revelation Commentary Jerusalem

Alcasar Apocalypse Revelation Commentary Jerusalem
15


17

Alcasar Apocalypse Revelation Commentary Seven Golden Lampstands Menorah
207

Alcasar Apocalypse Revelation Commentary Jacob's Ladder
324


338


349


354


420


448


450


452

Alcasar Apocalypse Revelation Commentary Jerusalem Angels
503


769

Alcasar Apocalypse Revelation Commentary Jerusalem Roman Armies
781


928

WHAT OTHERS HAVE SAID

  • Made the seals the early expansion of apostolic Christianity

  • God’s longsuffering, warnings, and punishments were allotted to the Jews

  • The trumpets were judgments on fallen Judaism

  • The two witnesses - the doctrine and holy lives of the Christians

  • After the persecutions Christianity would arise with new glory and convert many Jews

  • Revelation was the apostolic church, bringing forth the Roman church

  • The first beast of Revelation 13 declared to be the persecuting arrogance of pagan Rome - the second beast, its carnal wisdom

  • Revelation 17, the mystical meaning of idolatrous ancient Rome

  • Revelation 18, its conversion to the Catholic faith

    (LeRoy Edwin Froom, The Prophetic faith of Our Fathers, The Historical Development of Prophetic Interpretation, volume 2, excerpts from pages 464-532)

"A comprehensive commentary on the Book of Revelation by the Jesuit theologian Ludovicus ab Alcasar (1554-1613) who dedicated the work to Pope Pius V. In a curious introductory letter to the reader however, (by a censor?) Father Antonius Padilla is described as having greatly stimulated and furthered the edition of this commentary, and thus being de facto the dedicatee. After a series of introductory essays and a detailed synopsis follows the commentary, book by book, verse by verse. A concluding chapter on biblical weights and measures closes the work. A Lyon edition followed in 1618. A supplementary volume discussing in more detail those passages from Hiob, the Psalter, Canticles and Prophets quoted or alluded to in Revelation was published only in 1631. See De Backer-Sommervogel I 145-146 who incorrectly mention only 20 engravings. Together with Ribeira, Alcasar is said to have introduced into the study of Revelation the scientific historical method, approaching the work from the viewpoint of the author and seeking the clue to his writings in the events of his time. "

Abbas Amanat
"The exegete who set much of the agenda for the Catholic interpretation of the Apocalypse in the seventeenth century was the Jesuit, Luis Alcasar (1554-1612), whose Vestigatio arcani sensus in Apocalypsi first appeared posthumously in Antwerp in 1614 and was immediately recognized as one of the most 'modern' interpretations of John's mysterious revelation.   Alcasar broke with earlier Jesuits in stressing a preterite and historical reading that held that everything in the Apocalypse, with the exception of the last three chapters, had been fulfilled in the early centuries of the Church.  Although he noted that a number of early commentators had taught that Apocalypse 20 referred to the refrigerium sanctorum after Antichrist, Alcasar had no sympathy for this view.  He also launched an attack on Joachim of Fiore, saying 'He who will may hold the Abbot Joachim to be a prophet of God, but not I." (Imagining the End: visions of apocalypse from the ancient Middle East to modern America, p. 165)

Thomas Kelly Cheyne
"Conspicuous above all is the Vestigatio arcani sensus in Apocalypsi of Ludovicus ab Alcazar.  That writer was the first to carry out consistently the idea that the Apocalypse in its earlier part is directed against Judaism, and in its second against Paganism, so that in chaps. 12 f. we read of the first persecution of the Christians in the Roman Empire, and in ch. 19 of the final conversion of that Empire.  He thus presents us with the first serious attempt to arrive at a historical and psychological understanding of the book.   The idea worked out by Alcazar had already been expressed by Hentenius in the preface to his edition of Arethas (OEcumenii Commentar, ed. Morelius et Hentenius 2), and by Salmeron (Opera, 12, Cologne, 1614. 'In sacram Jo. Apoc. praeludia'). " (Encyclopedia Biblica: A Critical Dictionary of the Literary Political and Religious History, p. 200)

F.W. Farrar
"It has been usual to say that the Spanish Jesuit Alcasar.. was the founder of the Præterist School.. But to me it seems that the founder of the Præterist School is none other than St. John himself." (The Early Days of Christianity - PRÆTERIST INTERPRETATION | FALL OF JERUSALEM | APOCALYPSE)

James E. Force
"Ludovicus ab Alcazar was even more disturbing.   For his Vestigatio arcani sensus in Apocalypsi (1614) he used methods normally associated with the "Higher Criticism" of the nineteenth century.  He applied the first half of the Apocalypse to the Jewish Revolt and the second half to early Roman persecution of Christians.   While he owed his chronological order to Lyra, he dropped ecclesiastical history and eschatology.   The whole book concerned events long ago and no longer served a prophetic function.  He supported his argument with the first complete survey of Apocalypse criticism, from antiquity to the present, and Bousset still used Alcazar to date many medieval works.   In the North his followers were Grotius, Hammond and Bousset.  Newton cites approvingly his reading of the wilderness where the woman hides, but attacks Alcazar's approach, saying that those who apply Apocalypse to the Apostolic Age must explain why their interpretations were not expressed then. (Because Alcazar, like Ribera, does use patristic sources, Newton's criticism loses much of its force)." (Newton and Religion, p. 208)

Timothy James
"A Spanish Jesuit of Seville named, Luis De Alcazar (1554-1613) invested forty years of his life to this study which culminated in his 900 page commentary, "Vestigatio Arcani Sensus in Apocalypsi (Investigation of the Hidden Sense of the Apocalypse). In this work which was published posthumously in 1614, Alcazar made a new attempt irrespective of both Catholic and Protestant views to interpret the Apocalypse through the use of critical-historical methods. He concluded that the Apocalypse describes the two-fold war of the Church in the first century; one with the Jewish synagogue, and the other with paganism, which resulted in victory over both adversaries. Frrom makes an interesting note regarding Alcazar:

Alcazar was fully aware that he contradicted certain of the fathers, differed from the Futurists Ribera and Viegas, and was in conflict with Malvenda. While approving of the concept of spiritual resurrection held by Augustine, he contended against his view of the binding of Satan, as well as that of Ribera and Viegas. (Froom, LeRoy Edwin. The Prophetic Faith of our Fathers, 3 vols. (Wash. D.C.: Review and Herald, 1948), vol 2, p.509) (Preterist Eschatology in the Sixteenth Through Eighteenth Centuries)

Moses Stuart
"Near the commencement of the seventeenth century (1614), the Spanish Jesuit Ludovicus ab Alcasar published his Vestigatio arcani Sensus in Apocalypsi, a performance distinguished by one remarkable feature, which was then new. He declared the Apocalypse to be a continuous and connected work, making regular advancement from beginning to end, as parts of one general plan in the mind of the writer. In conformity with this he brought out a result which has been of great importance to succeeding commentators. Rev. v-vi, he thinks, applies to the Jewish enemies of the Christian Church; xi-xix to heathen Rome and carnal and worldly powers, xx-xxii to the final conquests to be made by the church, and also to its rest, and its ultimate glorification. This view of the contents of the book had been merely hinted at before, by Hentenius, in the Preface to his Latin version of Arethas, Par. 1547. 8vo; and by Salmeron in his Preludia in Apoc. But no one had ever developed this idea fully, and endeavoured to illustrate and enforce it, in such a way as Alcasar ... Although he puts the time of composing the Apocalypse down to the exile of John under Domitian, yet he still applies ch. v-xi to the Jews, and of course regards the book as partly embracing the past.

"It might be expected, that a commentary that thus freed the Romish church from the assaults of the Protestants, would be popular among the advocates of the papacy. Alcasar met, of course, with general approbation and reception among the Romish community. "'(Stuart, Moses, "Commentary on the Apocalypse", Allen, Morrill and Wardell, Andover, 1845, Volume 1, p. 464.)

What do YOU think ?

Submit Your Comments For Posting Here
Comment Box Disabled For Security


Date: 29 Apr 2013
Time: 01:49:47

Your Comments:

Alcazar did considerable violence to the conditional historical method of prophetic interpretation, favoring sources and interpretations critical to that methodology and adopting a metaphorical, source critical hermeneutic.
 

 

FREE ONLINE BOOKS

  

Click For Index Page

Free Online Books Historical Preterism Modern Preterism Study Archive Critical Articles Dispensationalist dEmEnTiA  Main Josephus Church History Hyper Preterism Main

Email PreteristArchive.com's Sole Developer and Curator, Todd Dennis  (todd @ preteristarchive.com) Opened in 1996
http://www.preteristarchive.com