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)

STUDY ARCHIVE

Main Page

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

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

Randall E. Otto, Ph.D.

Jesus the Preterist | Preterism and the Question of Heresy | The Meeting in the Air

  • Dealing with (Parousia) Delay: A critique of Christian coping. - "The Roman destruction of the Jewish temple in the Jewish war of 66-70 CE alone satisfies the temporal requirements for the imminency of the parousia and the historical requirements for the transformation of relations wrought by God ushering in a new reality of the church as the kingdom of God. "

(On Acts 1:11)
"(epérthe) does not have to do with an active physical lifting up but with a lifting up of someone in stature or divinity". (Coming in the Clouds: An Evangelical Case for the Invisibility of Christ at His Second Coming (Lanham, MD: University Press of America, 1994, p. 253)

"At any case, just as the transfiguration instilled great fear in Peter, prompting him to suggest building the three tents to shield him, James, and John from the splendor they could not bear, so the splendor of the risen Christ at his ascension would have required the veil of the cloud to shield the disciples from the glory they could not bear. Thus he was hidden in the cloud while he was exalted in glory. "In the same manner" he would come again (Acts 1:11). If, as Blaiklock says of understanding the ascension, "some of the difficulty encountered arises from an over-literal interpretation," the same may be said of understanding the manner of Christ's return." (Jesus the Preterist)

Luke here recounts Jesus completing his statement of commission (cf. Luke 24:48–49), and "while they were looking on" or "before their eyes" (blepont o n), Jesus was lifted up. The verb blepont o n need not require us to understand the disciples’ actually looking at Jesus as the ascension occurs; indeed, should Luke have intended to convey that meaning, he most certainly could have added "at him" (epi auton). In fact, according to the standard Greek lexicon, blep o is used here abstractly; there is no object at which the disciples can be said to be looking.

Before the eyes of the disciples or in their sight, then, Jesus was "lifted up." The word translated "lifted up" is eperth e (aorist passive form of epair o ); while in its active form this word does describe the physical action of lifting up an object, such as one’s hands in prayer 91 Tim 2:8) or a staff (Exod 10:13), in its passive form its "literal" meaning has a figurative twist to it, since it does not have to do with an active physical lifting up but with a lifting up of someone in stature or dignity.

"As we can plainly here see, the only other similar use of this word does not denote a literal and physical elevation of the person, but rather describes in figurative terms the elevation of the person in honor and dignity, i.e., exaltation."

"we should be careful not to infuse additional imagery of an active, physical rising into that simple testimony of the exaltation of Jesus by means of his final departure and vanishing from the disciples." (Coming in the Clouds: An Evangelical Case for the Invisibility of Christ at His Second Coming (Lanham: University Press of America, 1994).

"While this verse [Acts 1:11] is generally cited to prove that the glorified Jesus will himself be personally visible at his second coming, it is in fact the case that the glorified Jesus cannot be seen by any man because his glorified person is veiled, hidden, and enveloped within the cloud of God’s presence…. Just as the disciples had not seen Christ going up to heaven, but rather the cloud which veiled him and his Divine Glory, so in the same manner, i.e., hidden within the cloud, he would return. It cannot be stated too strongly: the glorified Jesus himself will not be visible in his second coming for he was not visible in his ascension, but rather hidden."  (ibid. 257-258)

WHAT OTHERS HAVE SAID

Keith Mathison (2003)
"
I have addressed virtually all of Randall Otto’s arguments during the process of examining the text itself. Otto’s fundamental problem is his denial that Christ’s resurrection body was a physical body. As we noted above, he describes Christ’s resurrection body as "evanescent" and "vaporous" in quality and says that his post-resurrection existence was therefore generally invisible. It should go without saying that a denial of the bodily (i.e. physical) resurrection of Jesus is serious heresy and the hallmark of theological liberalism and skepticism. Scripture repeatedly affirms that the resurrection of Jesus was bodily (e.g. Luke 24:39–43). His tomb was empty because his body had been raised (Luke 24:3–7). In addition to basing his argument on an unbiblical doctrine of Christ’s resurrection body, Otto also attempts to marshal support from the use of certain Greek words. However, as we have noted, his assertions concerning the meaning of words such as
epair o and blep o are simply false." (Acts 1:9-11 and the Hyper-Preterist Debate Page)

What do YOU think ?

Submit Your Comments For Posting Here
Comment Box Disabled For Security


Date: 16 Jan 2006
Time: 11:22:29

Comments:

I would like to know where Dr. Randall E. Otto teaches, and if he has any books for sale? dion sanchez_zlimo@yahoo.com

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