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Preterist Universalism: Walter Balfour - Letters to Moses Stuart (1833) (Pastoral partner of the earliest known FP author, Robert Townley, who converted to Universalism shortly after the publication of his book in 1845. (PDF File))  // Christian History Blog: Forgotten 'Father of Biblical Science'

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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
Steve Gregg
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
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
F.W. Farrar
Kenneth Gentry
Hugo Grotius
Francis X. Gumerlock
Henry Hammond
Hampden-Cook
Friedrich Hartwig
Adolph Hausrath
J.G. Herder
Timothy Kenrick
J. Marcellus Kik
Samuel Lee
Peter Leithart
John Lightfoot
F.D. Maurice
Marion Morris
Ovid Need, Jr
Wm. Newcombe
N.A. Nisbett
Gary North
Randall Otto
Zachary Pearce
Beilby Porteus
Ernst Renan
Fr. Spadafora
R.C. Sproul
Moses Stuart
Milton S. Terry
C. Vanderwaal
Foy Wallace
Israel P. Warren
Chas Wellbeloved
J.J. Wetstein
Richard Weymouth
Daniel Whitby
George Wilkins

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 | PRETERIST-IDEALISM

 

Alexander Brown
(1814- 1896)
 

Minister of St Paul's Evangelical Union Church, Aberdeen ;
President of that denomination in 1896
 

Alexander Brown Index // The Great Day of the Lord: A Survey of New Testament Teaching on Christ's Coming in His Kingdom, the Resurrection, and the Judgement of the Living and the Dead

God's Great Salvation : Practical and Expository Lectures on the first ten chapters of the Epistle to the Hebrews. By the Rev. Alexander Brown, author of " The Great Day of the Lord," "Christian Baptism," and "The Doctrine of Sin." Aberdeen
 
Preterist Commentaries By Hyper Preterism

Brown's Hyper-Preterism seen in these comments:

The Great Day of the Lord: A Survey of New Testament Teaching on Christ's Coming in His Kingdom, the Resurrection, and the Judgement of the Living and the Dead (1890)  "To sum the whole into a sentence — with the fall of Jerusalem, the then existing age was ended, the dead were judged, the saints were raised to heaven, and a new dispensation of a world-wide order instituted, of which Christ is everlasting King, and ever present with His people, whether living here or dead beyond." (p. 257)    - A simple but fundamental mistake, confining the new aion within the brackets of carnal chronology.   It is the same exact mistake of Futurism, except that the incorrect HyP AD70 dispensational line in history past has immense theological consequences with which Futurists will never have to deal, placing their dispensational line as they do in history future (thereby not ever having to deal with the myriad complications of living in a global change of spiritual economy -- which yields theological Universalism of some sort.. hence the high concentration of Universalist/Pantelist/Comprehensive Grace teachers within full preterism). 



(On John 6:39)
"'The last day' is easily interpreted. It is the last day of the age, the Judaic age then running, and was a popular phrase for the time when the higher Messianic privileges would be given to the people of God." (p. 266)

On Matthew 25:31)
"The judgment scene must take its beginning in the period immediately succeeding the downfall of Jerusalem." (p. 319)

(On 1 Thessalonians 4:15-17)
"Ama (together) may express the idea of place as well as of time, and in the New Testament most frequently carries the idea of identity of quality, and might well be translated ' likewise.' The word is radically identical with the Sanscrit samd, Latin simul, Gothic sama, English same.   In this light, it is seen that Paul instructs the Thessalonians only to this effect, that they, though not dead at the second coming, will afterwards be caught up in similar manner to the dead, to meet them and be for ever in their blessed society." (p. 220)

(On
Jerusalem)
"In Jerusalem, however, many dark and horrible deeds had been perpetrated. The pious people had often been strangely wicked. Idolatry had been cherished where there ought only to have been the worship of the living God. Heathen abominations had stalked unreproved by the side of the holy things of Jehovah; and interdicted marriages with the idolatrous nations around had been sanctioned in high quarters, and widely practised. Amid unblushing lawlessness in varied forms, the voice of the prophets was frequently heard, and almost as frequently unheeded or wickedly rejected. The call to reformation was often drowned in the blood of the faithful witnesses. The inhabitants of Jerusalem were notorious for the murder of their prophets (Matt. 23:34,35-37). Last of all they rejected their Messiah. They reverenced not the Son. They would have neither His teaching nor His rule. They killed the Holy and Just One.." (
Beginning in Jerusalem)

(On the Millennial Reign)
"Let us not forget that once in the Church's history it was the common belief that John's 1000 years were gone. Dorner bears witness that the Church up to Constantine understood by Antichrist chiefly the heathen state, and to some extent unbelieving Judaism (System iv.,390). Victorinus, a bishop martyred in 303, reckoned the 1000 years from the birth of Christ.

Augustine wrote his magnum opus 'the City of God' with a sort of dim perception of the identity of the Christian Church with the new Jerusalem. Indeed we know that the 1000 years were held to be running by the generations previous to that date, and so intense was their faith that the universal Church was in a ferment of excitement about and shortly after 1000 A.D. in expectation of the outbreak of Satanic influence. Wickliff, the reformer, believed that Satan bad been unbound at the end of the 1000 years, and was intensely active in his day. That this period in Church history is past, or now runs its course, has been the belief of a roll of eminent men too long to be chronicled on our pages of Augustine, Luther, Bossuet, Cocceius, Grotius, Hammond, Hengstenberg, Keil, Moses Stuart, Philippi, Maurice." (Alexander Brown, Great Day of the Lord, p. 216.)

'What need to tell you again how it purified a society which was rotten through and through with lust and hate, how it rescued the gladiator, how it emancipated the slave, how it elevated manhood, how it flung over childhood the aegis of its protection, how it converted the wild, fierce tribes from the icy steppes and broad rivers of the North, how it built from the shattered fragments of the Roman Empire a new-created world, how it saved learning, how it baptized and recreated art, how it inspired music, how it placed the poor and sick under the angel-wings of mercy and entrusted to the two great archangels of reason and conscience the guidance of the young! ' " (Farrar Quoted by Alexander Brown, Great Day of the Lord. pp. 217,231.)

(On Genesis)
"The peculiar style in which the narrative is couched makes it somewhat difficult of interpretation. Gesenius has divided the different modes of interpretation into four—the historical, the figurative, the allegorical, and the mythical. We cannot rank ourselves with any of these schools. We take the narrative to be in the main historical, but with its more spiritual elements shrouded in the veils of symbol. In Semitic thought the supersensual and the metaphysical are almost of necessity expressed by metaphor; and if the narrative of the fall is invested with mystery or wonder, it arises from the sheer necessities of primitive thought, and the hieroglyphic forms in which early history was inscribed. Picture-symbol was the written language of the world's childhood ; and we have no reason to believe that it was otherwise with the aborigines of the Hebrew stock. " (Doctrine of Sin, p. 70)


WHAT OTHERS HAVE SAID


Samuel Cox
"The book of Revelation still attracts commentators; and the Rev. Alexander Brown, of Aberdeen, has published a thoroughly sensible guide to its interpretation. Proceeding on the understanding that the encouragements of the book were intended for the writer's contemporaries, and that these contemporaries would understand the symbolic language used, Mr. Brown finds the fulfilment of its predictions in the generation that saw the fall of Jerusalem. In applying this key to the meaning of particular passages he is remarkably successful. Sobriety and sense characterize the interpretation throughout, and no one can read the small volume without feeling increased hopefulness about the understanding of a book which is virtually sealed to most readers. The Great Day of the Lord is published by Messrs. Hamilton, Adams & Co., and deserves to be widely read. " (The Expositor, p. 154)

 

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