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EARLY CHURCH

Ambrose
Ambrose, Pseudo
Andreas
Arethas
Aphrahat
Athanasius
Augustine
Barnabus
BarSerapion
Baruch, Pseudo
Bede
Chrysostom
Chrysostom, Pseudo
Clement, Alexandria
Clement, Rome
Clement, Pseudo
Cyprian
Ephraem
Epiphanes
Eusebius
Gregory
Hegesippus
Hippolytus
Ignatius
Irenaeus
Isidore
James
Jerome
King Jesus
Apostle John
Lactantius
Luke
Mark
Justin Martyr
Mathetes
Matthew
Melito
Oecumenius
Origen
Apostle Paul
Apostle Peter
Maurus Rabanus
Remigius
"Solomon"
Severus
St. Symeon
Tertullian
Theophylact
Victorinus

HISTORICAL PRETERISM
(Minor Fulfillment of Matt. 24/25 or Revelation in Past)

Joseph Addison
Oswald T. Allis
Thomas Aquinas
Karl Auberlen
Augustine
Albert Barnes
Karl Barth
G.K. Beale
Beasley-Murray
John Bengel
Wilhelm Bousset
John A. Broadus

David Brown
"Haddington Brown"
F.F. Bruce

Augustin Calmut
John Calvin
B.H. Carroll
Johannes Cocceius
Vern Crisler
Thomas Dekker
Wilhelm De Wette
Philip Doddridge
Isaak Dorner
Dutch Annotators
Alfred Edersheim
Jonathan Edwards

E.B. Elliott
Heinrich Ewald
Patrick Fairbairn
Js. Farquharson
A.R. Fausset
Robert Fleming
Hermann Gebhardt
Geneva Bible
Charles Homer Giblin
John Gill
William Gilpin
W.B. Godbey
Ezra Gould
Hank Hanegraaff
Hengstenberg
Matthew Henry
G.A. Henty
George Holford
Johann von Hug
William Hurte
J, F, and Brown
B.W. Johnson
John Jortin
Benjamin Keach
K.F. Keil
Henry Kett
Richard Knatchbull
Johann Lange

Cornelius Lapide
Nathaniel Lardner
Jean Le Clerc
Peter Leithart
Jack P. Lewis
Abiel Livermore
John Locke
Martin Luther

James MacDonald
James MacKnight
Dave MacPherson
Keith Mathison
Philip Mauro
Thomas Manton
Heinrich Meyer
J.D. Michaelis
Johann Neander
Sir Isaac Newton
Thomas Newton
Stafford North
Dr. John Owen
 Blaise Pascal
William W. Patton
Arthur Pink

Thomas Pyle
Maurus Rabanus
St. Remigius

Anne Rice
Kim Riddlebarger
J.C. Robertson
Edward Robinson
Andrew Sandlin
Johann Schabalie
Philip Schaff
Thomas Scott
C.J. Seraiah
Daniel Smith
Dr. John Smith
C.H. Spurgeon

Rudolph E. Stier
A.H. Strong
St. Symeon
Theophylact
Friedrich Tholuck
George Townsend
James Ussher
Wm. Warburton
Benjamin Warfield

Noah Webster
John Wesley
B.F. Westcott
William Whiston
Herman Witsius
N.T. Wright

John Wycliffe
Richard Wynne
C.F.J. Zullig

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
 

FUTURISTS
(Virtually No Fulfillment of Matt. 24/25 & Revelation in 1st C. - Types Only ; Also Included are "Higher Critics" Not Associated With Any Particular Eschatology)

Henry Alford
G.C. Berkower
Alan Patrick Boyd
John Bradford
Wm. Burkitt
George Caird
Conybeare/ Howson
John Crossan
John N. Darby
C.H. Dodd
E.B. Elliott
G.S. Faber
Jerry Falwell
Charles G. Finney
J.P. Green Sr.
Murray Harris
Thomas Ice

Benjamin Jowett
John N.D. Kelly

Hal Lindsey
John MacArthur
William Miller
Robert Mounce

Eduard Reuss

J.A.T. Robinson
George Rosenmuller
D.S. Russell
George Sandison
C.I. Scofield
Dr. John Smith

Norman Snaith
"Televangelists"
Thomas Torrance
Jack/Rex VanImpe
John Walvoord

Quakers : George Fox | Margaret Fell (Fox) | Isaac Penington


PRETERIST UNIVERSALISM | MODERN PRETERISM | PRETERIST IDEALISM

"'it would seem wise for the modern system to abandon the claim that it is the historic faith of the church."

Author of "A Dispensational Premillennial Analysis of the Eschatology of the Post-Apostolic Fathers (Until the Death of Justin Martyr)" - submitted in partial fulfillment of the requirements for the Degree of Master of Theology (May 1977)

"Perhaps a word needs to be said about the eschatological position of the writer of this thesis.  He is a dispensational premillennialist, and he does not consider this thesis to be a disproof of that system.  He originally undertook the thesis to bolster the system by patristic research, but the evidence of the original sources simply disallowed this." ( "A Dispensational Premillennial Analysis of the Eschatology of the Post-Apostolic Fathers (Until the Death of Justin Martyr)", p. 91, note 2)

"It is this writer's conviction that historical precedent cannot be employed to disprove a system of belief, but only Biblical precedent.   There is much error in the Fathers studies in other areas of theology (e.g., soteriology - incipient baptismal regeneration, a weak view of justification; ecclesiology - incipient sacerdotalism), so it should be no occasion for surprise that there is much eschatological error there." (ibid., p. 91, note 2)

“It is the conclusion of this thesis that Dr. Ryrie's statement [that dispensationalism was the view of the early church fathers] is historically invalid within the chronological framework of this thesis. The reasons for this conclusion are as follows: 1). the writers/writings surveyed did not generally adopt a consistently applied literal interpretation; 2). they did not generally distinguish between the Church and Israel; 3). there is no evidence that they generally held to a dispensational view of revealed history; 4). although Papias and Justin Martyr did believe in a Milennial kingdom, the 1,000 years is the only basic similarity with the modern system (in fact, they and dispensational pre-millennialism radically differ on the basis of the Millennium); 5).they had no concept of imminency or a pre-tribulational rapture of the Church; 6).in general, their eschatological chronology is not synonymous with that of the modern system. Indeed, this thesis would conclude that the eschatological beliefs of the period studied would be generally inimical to those of the modern system (perhaps, seminal amillennialism, and not nascent dispensational pre-millennialism ought to be seen in the eschatology of the period).”  (pp. 90f.)

 “Dispensational premillennialism is the product of the post-Reformation progress of dogma.” (Dispensational Premillennial Analysis,” p. 91, n2.)

"The Majority of the writers/writings in this period (70-165 A.D.) completely identify Israel with the church. He specifically cites Papias, I Clement, 2 Clement, Barnabus, Hermas, the Didache, and Justin Martyr."

 “it is evident that twentieth-century ‘premillennialism’, as represented by Dr. Ryrie, is much more than just the belief in a literal Millenniumand Christ’s return before it; but it is evident that this ‘pre-millennialism’ is an intricate system of theology, based upon the foundational tenets just discussed and incorporating a complex chronology of eschatological events” (p.14).

WHAT OTHERS HAVE SAID

Bahnsen and Gentry
"Dr. Charles Ryrie of Dallas Theological Seminary fame has written, "Premillennialism is the historic faith of the Church." But in response, Alan Patrick Boyd, a student at Dallas, concluded the following in his Master's Thesis, "It is the conclusion of this thesis that Dr. Ryrie's statement is historically invalid within the chronological framework of this thesis [apostolic age through Justin Martyr]." ( "House Divided" p. 235)

Gary DeMar
As anyone familiar with dispensationalism knows, there is scant evidence of anything resembling dispensationalism prior to 1830. Certainly there is no evidence of dispensationalism among the early church fathers up until the time of the Council of Nicea (A.D. 325), which produced the Nicene Creed, a document that says absolutely nothing about dispensationalism6 or even premillennialism. In fact, as dispensationalist Patrick Alan Boyd concludes, even premillennialism is hard to find prior to Nicea. As a result of his study, Boyd admonishes his fellow dispensationalists "to be more familiar with, and competent in patristics, so as to avoid having to rely on second-hand evidence in patristic interpretation." He suggests that "it would seem wise for the modern system [of dispensational premillennialism] to abandon the claim that it is the historic faith of the church."

Ice should have followed Boyd's counsel and the directives of dispensational icon Charles C. Ryrie before he decided to take on the historical argument against preterism. Knowing that dispensationalism has a recent history, and critics have used its novelty against the system, Ryrie responds:

The fact that something was taught in the first century does not make it right (unless taught in the canonical Scriptures), and the fact that something was not taught until the nineteenth century does not make it wrong, unless, of course, it is unscriptural. . . . After all, the ultimate question is not, Is dispensationalism--or any other teaching--historic? but, Is it scriptural?

Agreeing with Ryrie on this point, we can ask, "After all, the ultimate question is not, Is preterism--or any other teaching--historic? but, Is it scriptural?" So even if it could be proved that no form of preterism can be found in first-century Christian documents, this in itself does not mean the Bible does not teach it. Ice knows of this argument, but like so much of The End Times Controversy, he conveniently leaves out evidence damaging to his position."  (Biblical Minimalism and "The History of Preterism")
 

 

What do YOU think ?

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Date: 08 Jul 2009
Time: 13:14:21

Your Comments:

It is true that dispensational thinking is not fully seen in the ECF's commentary. But then neither is amillennialism, neither is ANY modern view. The fact is, the only modern view that comes close (and I think purposefully so) is progressive dispensationalism, which can be held to without so much as acknowledging any dispensation save the Old and New Covenant periods. It fits best a pre-millenial/post-tribulational view, and yet it can also be held with an amillennial viewpoint. Point being, none of the systems (from Nicene through modern times) have really taken in all of scripture in a literal fashion, not even classical dispensationalism, and thus the faults of all these systems are glaring. In my opinion, the developers of the progressive dispensational system have taken those faults, and corrected them, while at the same time managing not to (as preterism, amillenialism, and other systems have done) toss out the baby with the bathwater. Soon, I see it supplanting everything else. Simply put, it better fits what the scriptures actually say.


Date: 21 Jan 2010
Time: 10:24:15

Your Comments:

I will overly simplify the arguement by saying that I am a Pan-Millenialist. I believe that it will all Pan Out" in the end! Sorry! So...why get so hung up on this.
 


Date: 18 Aug 2013
Time: 20:46:47

Your Comments:

Hi Bob, Thanks for this comprehensive book reeivw. Eschatology interests me greatly (no surprise). What does Schnabel have to offer an amillennialist though? I come out nearer Martyn Lloyd Jones on this issue and love reading Hoekema's The Bible and The Future. I'm not stuck in a rut by any means .that's why I ask, assuming you're historic premil.
 

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