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EARLY CHURCH

Ambrose
Ambrose, Pseudo
Andreas
Arethas
Aphrahat
Athanasius
Augustine
Barnabus
BarSerapion
Baruch, Pseudo
Bede
Chrysostom
Chrysostom, Pseudo
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Clement, Pseudo
Cyprian
Ephraem
Epiphanes
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Gregory
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Hippolytus
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Matthew
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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


 

James Murray

A biographical memoir of the Rev. Charles Wellbeloved (1860) "Modern criticism would probably pronounce that Hammond, and Nisbett, and Cappe were right, in maintaining that the whole passage in Matthew was spoken with reference to the destruction of Jerusalem, whatever difficulty there may be in discovering in the historical event a complete correspondence with all the descriptive circumstances of the prediction. Criticism, however, cannot admit the principle that there must be such a correspondence, and that the interpretation which establishes it must be true."

 

"The Chronological Weakness of Prophetic Interpretation.'' By a beneficed Clergyman of the Church of England. Published by Thomas Scott, Mount Pleasant, Ramsgate.

" The force of the Chronological Interpretation of Prophecy Viewed in the Light of Apostolic Facts, and of the True Genius of Christianity, relating to the End of the World, and the Coming of the Son of Man:" an answer to "TheChronological Weakness of Prophetic Interpretation, by a Beneficed Clergyman of the Church of England." By James Murray, Torquay. Torquay: W. T. J. Fisher. London: Hamilton, Adams, and Co. We mar very well allow Mr. Murray and this " Beneficed Clergyman" to fight their battle out, praying the Lord to shew them where truth is. It is certainly not with either of them, but with that which they both equally set aside. The Beneficed Clergyman is very broadly of what is called the Broad-Church party. He prints a quotation from Dr. Colenso on the back of the cover of his pamphlet. This we quote, for our readers need to know a little more of this party. " Where is the promise of His coming ? for, since the fathers fell asleep, all things continue as they were from the beginning of the Creation." (2 Pet. iii. 3, 4.) " And still they continue thus. The order of the universe, the gradual progress and development of the human race continues undisturbed. We, in our day, see more plainly than ever, that these expectations of the early Church, these hopes of the apostles and first

diaciples of .losiis, these statements of the Scriptures, have in their letter been contradicted by the course of events in human history. This fact, as Professor Jowitt has said, (' St. Paul's Epistles,' I. 119;, stares us in the face ; we feel no satisfaction or security in attempting to conceal it; we cannot do so if we would." The writer asserts that all the passages of Scripture which refer to the coming of the Lord and the end of the age, shew that those events were to happen in the apostolic days; therefore, as they did not so happen, he is "no longer able to relieve the sacred historians from the charge of error when they asserted in their honest ignorance the end of all things to be imminent in their own time." We waste no more space on this. We have here a specimen of the regular method of the "rationalistic school"—what they cannot understand they at onoe declare to be false. As we read ever this pamphlet of the " Beneficed Clergyman," we could not help thoughts which, as he would say, in our " honest ignorance," crowded in upon us about his " Benefice"—whether he had any right to keep it, &c. Mr. Murray is also of opinion that, " our Lord meant to convey the idea that the Son of Man should come in the clouds of heaven within the then existing generation.'' " But," says he, " that the event did not correspond to the expectation, or rather, did not correspond with the teaching of our Lord and His apostles is most explicitly denied/' He thinks the Son of Man came at that time, and that the prophecies were then fulfilled! He can only present even the appearance of an argument for such an opinion, by adopting the usual course of the " spiritualizing school,'' i.e., when the Scriptures declare an event as as literally coming—he asserts that the passage has only some metaphorical meaning: thus the very words of God are explained away.

 

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