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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

Pope Benedict XVI
(1927 - )

HISTORICAL PRETERIST: "After the prediction of the destruction of Jerusalem, another trio of texts - Matthew 24, 29-31; Mark 13,24-27 and Luke 21,25-28 -- speak of the Son of Man's return. So far as our problem is concerned, it is extremely important to note how these two aspects -- the imminent destruction of Jerusalem and the Parousia -- are temporally related." (Eschatology, p. 39)  //  December 2, 2012: The world must be filled with the presence of Christ:


"The fall of Jerusalem was not the end of the world but the start of a new age in salvation history."


Pope Benedict XVI in St. Peter's Square, Rome, 2010


"The community of believers is a sign of the love of God, of His justice that is already present and working in history, but not yet fully realised, and that therefore should always be awaited, invoked, and sought after with patience and courage. "


THE PRETERIST ESCHATOLOGY OF POPE BENEDICT XVI
 (Most likely to be categorized as Historical Preterism; pending..)

"The fall of Jerusalem was not the end of the world but the start of a new age in salvation history."

1977 Book Eschatology (Originally written in German in 1977 as volume nine in the Dogmatic Theology series // J.R. Became Pope Benedict XVI on 4/19/05) "After the prediction of the destruction of Jerusalem, another trio of texts - Matthew 24, 29-31; Mark 13,24-27 and Luke 21,25-28 -- speak of the Son of Man's return. So far as our problem is concerned, it is extremely important to note how these two aspects -- the imminent destruction of Jerusalem and the Parousia -- are temporally related." (p. 39)

(1977) "Recognizing the task of contemporary eschatology as "to marry perspectives, so that person and community, present and future, are seen in their unity," Joseph Ratzinger brings together recent emphasis on the theology of hope for the future with the more traditional elements of the doctrine."

“because by His death and resurrection Jesus has already accomplished that transformation of humanity and of the cosmos that is the final goal of creation.” // “This permanent coming of the Lord in the proclamation of the Gospel requires our continual collaboration; and the Church, which is like the Betrothed, the promised Bride of the crucified and risen Lamb of God (cfr. Rev. 21,9), in communion with her Lord collaborates in this coming of the Lord, in which His glorious return is already begun.”

Below, please find the full text of the Pope’s remarks at Sunday’s Angelus.

Today the Church begins a new liturgical year, a path that is further enriched by the Year of Faith, 50 years since the opening of the Second Vatican Council. The first Time of this journey is Advent, composed, in the Roman Rite, of the four weeks that precede the Birth of the Lord, that is, the mystery of the Incarnation. The word “Advent” means “coming” or “presence.” In the ancient world, it signified the coming of the king or the emperor into one of the provinces; in the language of Christians, it referred to the coming of God, to His presence in the world; a mystery that involves the whole of the cosmos and of history, but that recognises two culminating moments: the first and the second coming of Jesus Christ. The first is the Incarnation itself; the second is the glorious return at the end of time. These two moments, chronologically distant – and it is not given to us to know how far apart they are – touch us deeply, because by His death and resurrection Jesus has already accomplished that transformation of humanity and of the cosmos that is the final goal of creation. But before that end, it is necessary that the Gospel be proclaimed to all nations, as Jesus says in the Gospel of Saint Mark. The coming of Christ is continuous; the world must be infused by His presence. This permanent coming of the Lord in the proclamation of the Gospel requires our continual collaboration; and the Church, which is like the Betrothed, the promised Bride of the crucified and risen Lamb of God (cfr. Rev. 21,9), in communion with her Lord collaborates in this coming of the Lord, in which His glorious return is already begun.

It is to this that the Word of God recalls us today, tracing out a line of conduct to pursue in order to be ready for the coming of the Lord. In the Gospel of Luke, Jesus says to the disciples: “Beware that your hearts do not become drowsy from carousing and drunkenness and the anxieties of daily life . . . Be vigilant at all times and pray.” So: simplicity and prayer. And the apostle Paul adds the invitation to “increase and abound in love” among ourselves and towards everyone, to strengthen our hearts and to be blameless in holiness (cfr. 1 Thess 3, 12-13). In the midst of the turmoil of the world, or the desert of indifference and materialism, Christians accept the salvation of God and witness to it by a different way of life, as a city set on a hill. “In those days,” the prophet Jeremiah proclaims, “Jerusalem shall dwell safely; this is the name they shall call her: ‘The Lord our justice’” (Jer 33,16). The community of believers is a sign of the love of God, of His justice that is already present and working in history, but not yet fully realised, and that therefore should always be awaited, invoked, and sought after with patience and courage.

The Virgin Mary perfectly embodies the spirit of Advent, which consists of listening to God, a profound desire to do His will, and joyful service to others. Let us be guided by her, so that God who is coming may not find us closed or distracted, but might extend to each of us a small part of His kingdom of love, of justice, and of peace.


 

  • November 17, 2012:

“Then the Son of Man will come upon the clouds in the sky with great power and glory” (13:26). The “Son of Man” is Jesus himself, who links the present with the future; the ancient words of the prophets have finally found a center in the person of the Messiah of Nazareth: he is the central event that, in the midst of the troubles of the world, remains the firm and stable point.

For this reason Jesus does not describe the end of the world and when he uses apocalyptic images he does not conduct himself like a “visionary.” On the contrary, he wants to take away the curiosity of his disciples in every age about dates and predictions and wishes instead to give them a key to a deep, essential reading, and above all to indicate the right path to take, today and tomorrow, to enter into eternal life. Everything passes – the Lord tells us – but God’s Word does not change, and before this Word each of us is responsible for his conduct. It is on this basis that we will be judged."

 

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