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Preterism is a variant of Christian eschatology which holds that some or all of the biblical prophecies concerning the Last Days or End Times refer to events which already happened in the first century after Christ's birth. Because of its claims that Israel was supplanted by the Christian church at the destruction of Jerusalem in A.D. 70, Preterism has sometimes been identified as replacement theology. The term preterism comes from the Latin praeter, meaning "past". Adherents of Preterism are known as Preterists.

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Contents 1 History of Preterism 2 Preterist divisions 2.1 Preterist sub-variants 3 Partial Preterism 4 Full Preterism 5 Influences of Preterism within Christian thought 6 Preterism versus Futurism 7 Preterism versus Historicism 8 Proponents 9 References 10 See also

[edit] History of Preterism

Proponents of Preterism sometimes argue that this position was the original eschatological understanding of the Early Christian church.^[1][2], a claim contested by Historicists.^[3] Other Preterists hold that the view was developed in the 17th century,^[4] a view also held by many non-Preterists.^[5][6][7]

There has historically been general agreement that the first systematic Preterist exposition of prophecy was written by the Jesuit Luis De Alcasar during the Counter Reformation.^[8][9] Preterist Moses Stuart noted that Alcasar's Preterist interpretation was of considerable benefit to the Roman Catholic Church during its arguments with Protestants,^[10] and Preterism has been described in modern eschatological commentary as a Catholic defense against the Protestant Historicist view which identified the Roman Catholic Church as a persecuting apostasy.^[11]

Due to resistance by Protestant Historicists, the Preterist view was slow to gain acceptance outside the Roman Catholic Church.^[12] Among Protestants it was first accepted by Hugo Grotius, ^[13][14] a Dutch Protestant eager to establish common ground between Protestants and the Roman Catholic Church.^[15] His first attempt to do this was entitled ‘Commentary on Certain Texts Which Deal with Antichrist’ (1640), in which he attempted to argue that the texts relating to Antichrist had their fulfillment in the 1st century AD. This was not well received by Protestants,^[16] but Grotius was undeterred and in his next work ‘Commentaries On The New Testament' (1641-1650), he expanded his Preterist views to include the Olivet prophecy and Revelation.

Preterism still struggled to gain credibility within other Protestant countries, especially England.^[17] The English commentator Thomas Hayne claimed that the prophecies of the Book of Daniel had all been fulfilled by the 1st century (‘Christs Kingdom on Earth’, 1645), and Joseph Hall expressed the same conclusion concerning Daniel’s prophecies (‘The Revelation Unrevealed’, 1650), but neither of them applied their Preterist views to Revelation. However, the exposition of Grotius convinced the Englishman Henry Hammond. Hammond sympathized with Grotius’ desire for unity among Christians, and found his Preterist exposition useful to this end.^[18] Hammond wrote his own Preterist exposition in 1653, borrowing extensively from Grotius. In his introduction to Revelation he claimed that others had independently arrived at similar conclusions as himself, though he gives pride of place to Grotius.^[19] Hammond was Grotius’ only notable Protestant convert, and despite his reputation and influence, Grotius’ interpretation of Revelation was overwhelmingly rejected by Protestants and gained no ground for at least 100 years.^[20][21][22]

By the end of the 18th century Preterist exposition had gradually become more widespread. The first Full Preterist exposition was finally written in 1730 by the Swiss Protestant and Arian, Firmin Abauzit (‘Essai sur l'Apocalypse’).^[23] This was part of a growing development of more systematic Preterist expositions of Revelation.^[24] Later, though, it appears that Abauzit recanted this approach after a critical examination by his English translator, Dr. Twells. ^[25].

The earliest American Full Preterist work was 'The Second Advent of the Lord Jesus Christ: A Past Event', which was written in 1845 by Robert Townley. Townley later recanted this view. ^[26]

[edit] Preterist divisions

The two principal schools of Preterist thought are commonly called Partial Preterism and Full Preterism. Preterists disagree significantly about the exact meaning of the terms used to denote these divisions of Preterist thought.

Some Partial Preterists prefer to call their position Orthodox Preterism, thus contrasting their agreement with the creeds of the Ecumenical Councils with what they perceive to be the Full Preterists' rejection of the same.^{[citation needed]} This, in effect, makes Full Preterism unorthodox in the eyes of Partial Preterists and gives rise to the claim by some that Full Preterism is heretical. (Partial Preterism is also sometimes called Classical Preterism or Moderate Preterism.)

On the other hand, some Full Preterists prefer to call their position Consistent Preterism [citation needed], reflecting their extension of Preterism to all biblical prophecy and thus claiming an inconsistency in the Partial Preterist hermeneutic.^[27] Partial preterists may be considered heterodox because they advocate, in effect, two Second Comings, one at A.D. 70 and another at the end of the age. Full preterists, in contrast, conform to the creeds, allowing only one Second Coming.

The correct labeling of the positions in relation to each other is a matter of heated dispute amongst some Partial Preterists and Full Preterists who would reject those labels and argue for others, most notably, which view may simply be called "preterism".^{[citation needed][weasel words]}

Some Partial Preterists choose to label the belief as "Kingdom Eschatology" due to an emphasis put upon the implications of the Partial Preterist belief ^[28]. These proponents believe that emphasis should be put upon the present Kingdom of God and its practical nature, including the differences of the implications of preterism in contrast to some futurist beliefs that Christ is not yet ruling in the Kingdom and that there will be a physical kingdom of Christ on the earth after the Church Age, rather than an emphasis upon prophecies that have already been fulfilled.

[edit] Preterist sub-variants

Sub-variants of Preterism include one form of Partial Preterism which places fulfillment of some eschatological passages in the first three centuries of the current era, culminating in the fall of Rome.

In addition, certain statements from classical theological liberalism are easily mistaken for Preterism, as they hold that the biblical record accurately reflects Jesus' and the Apostles' belief that all prophecy was to be fulfilled within their generation. Theological liberalism generally regards these apocalyptic expectations as being errant or mistaken, however, so this view cannot accurately be considered a form of Preterism.^[29]

Another sub-variant of traditional Preterism is "Full or Consistent Preterism". This theology follows the hermeneutics of Partial Preterism a step further, claiming that all Biblical prophecy was fulfilled in A.D. 70. Partial Preterists assert that this was not the original form of Preterism, but that it was a later corruption of Preteristic theology. On the other hand, Full Preterists claim that they are merely embracing the proper conclusions of the very hermeneutics endorsed by Partial Preterists. Also, Full Preterists do not agree with the Partial Preterist claims that their theology goes beyond the original "intent" of Preterism. Protestants generally agree that the 'intent' of Christian doctrine is governed by Scripture alone, and not by fallible men. Therefore, the Partial Preterist argument fails to meet Full Preterism on its own grounds. What is the solution? Some feel that Partial Preterists, in refusing to deal directly with the exegetical arguments proposed by Full Preterists, have lost credibility to any fair hearing. Therefore, it is suggested by Full Preterists that their opponents return to "Sola Scriptura" foundations.

[edit] Partial Preterism

Partial Preterism holds that prophecies such as the destruction of Jerusalem, the Antichrist, the Great Tribulation, and the advent of the Day of the Lord as a "judgment-coming" of Christ were fulfilled c. AD 70 when the Roman general (and future Emperor) Titus sacked Jerusalem and destroyed the Jewish Temple, putting a permanent stop to the daily animal sacrifices. It identifies "Babylon the Great" (Revelation 17-18) with the ancient pagan City of Rome, or even the city of Jerusalem. Some adherents of Partial Preterism see the Emperor Diocletian as the fulfillment of the "little horn" prophecy of Daniel 7. But this is a minority view. The great majority of Partial Preterists believe that Jerusalem was a "great harlot" destroyed by God in A.D. 70. Partial Preterism is also known by several other names: Orthodox Preterism, Historic Preterism, and Moderate Preterism.

Most (but not all) Partial Preterists also believe that the term Last Days refers not to the last days of planet Earth, or the last days of humankind, but rather to the last days of the Mosaic Covenant, which God held exclusively with the nation of Israel until the year AD 70. (see also New Covenant and The Fig Tree).^{[citation needed]} The "Last Days", however, are to be distinguished from the "Last Day", which is considered to still be in the future and entailing the last coming of Jesus, the Resurrection of the righteous and unrighteous dead physically from the grave in like manner to Jesus' physical resurrection, the Final Judgment, and the creation of a literal, non-covenantal New Heaven and New Earth free from the curse of sin and death which was occasioned by the fall of Adam and Eve.

Thus Partial Preterists are in agreement and conformity with the historic ecumenical creeds of the Church and articulate the doctrine of the resurrection held by the early Church Fathers. Partial preterists hold that the New Testament predicts and depicts many "comings" of Christ.^{[citation needed]} They contend that the phrase Second Coming means the second of a like kind in a series, for the Scriptures record other "comings" of God even before Jesus' judgment in AD 70^{[citation needed]}.

This would eliminate the AD 70 event as the "second" of any series, let alone the second of a series in which the earthly, physical ministry of Christ is the first. Partial Preterists believe that the new creation comes in redemptive progression as Christ reigns from His heavenly throne, subjugating His enemies, and will eventually culminate in the destruction of the "last enemy", i.e., physical death (1 Cor 15:20-24). In the Partial Preterist paradigm, since enemies of Christ still exist, the resurrection event cannot have already occurred.

Nearly all Partial Preterists hold to amillennialism or postmillennialism. Many postmillennial Partial Preterists are also theonomic in their outlook^{[weasel words]}. Partial Preterists typically accept the authority of the Creeds on the basis that they believe that the Creeds are in conformity with what the Scriptures teach.

[edit] Full Preterism

Full Preterism differs from Partial Preterism in that Full Preterists believe that all prophecy was fulfilled with the destruction of Jerusalem, including the resurrection of the dead and Jesus' Second Coming or Parousia. Full Preterism is also known by several other names: Consistent Preterism, Covenant Eschatology, Hyper-Preterism (a term used by some opponents of the Full Preterist position and considered to be derogatory by Full Preterists), and Pantelism (the term "Pantelism" comes from the Greek and means, "all things having been accomplished").

Full Preterism holds that Jesus' Second Coming is to be viewed not as a future bodily return, but rather a "return" in glory manifested by the physical destruction of Jerusalem and her Temple in AD 70 by foreign armies in a manner similar to various Old Testament descriptions of God coming to destroy other nations in righteous judgment. Full Preterism also holds that the Resurrection of the Dead did not entail the raising of the physical body, but rather the resurrection of the soul from the "place of the dead", known as Sheol (Hebrew) or Hades (Greek). As such, the righteous dead obtained a spiritual and substantial body for use in the heavenly realm, and the unrighteous dead were cast into the Lake of Fire. Some Full Preterists believe that this judgment is ongoing and that it takes effect upon the death of each individual (Heb. 9:27).^{[citation needed]}

Other Full Preterists believe that because the Book of Revelation was signified (or "symbolized," according to its first verse, Revelation 1:1), the Lake of Fire was only A.D. 70’s Gehenna (Jerusalem’s garbage dump, not Hell) as it burned. And this burning was just aionios (pertaining to an age), not eternal. The hermeneutic of audience relevance confines this judgment and punishment to the first century.

The New Heaven and the New Earth are also equated with the New Covenant and the Fulfillment of the Law in AD 70 and are to be viewed in the same manner by which a Christian is considered a "new creation" upon his or her conversion.

Full Preterists typically reject the authority of the Creeds to condemn their view, stating that the Creeds were written by uninspired and fallible men, and that appeals should be made instead to the Scriptures themselves (sola scriptura).^{[citation needed]}

[edit] Influences of Preterism within Christian thought

Partial Preterism is generally considered to be an historic orthodox interpretation as it affirms all eschatological points of the ecumenical Creeds of the Church.^[30][31][32] Still, Partial Preterism is not the majority view among American denominations founded after the 16th century and meets with significant vocal opposition, especially by those denominations which espouse Dispensationalism.^[33][34][35] Additionally, concerns are expressed by Dispensationalists that Partial Preterism logically leads to an acceptance of Full Preterism, a concern which is denied by Partial Preterists.^[36]

Although Full Preterism is sometimes viewed as heretical,^[37][38][39] this condemnation is not universal. Many of those who condemn^{[weasel words]} Full Preterism do so not based solely upon the historic creeds of the church (which would exclude this view), but also from Biblical passages that they interpret to condemn a past view of the Resurrection or the denial of a physical resurrection or transformation of the body — doctrines which many Christians (but not all) believe to be essential to the faith. Critics of Full Preterism point to the Apostle Paul's condemnation of the doctrine of Hymenaeus and Philetus (2 Tim 2:17-18), which they regard as analogous to Full Preterism. Adherents of Full Preterism, however, dispute this assertion by pointing out that Paul's condemnation was written during a time in which the Resurrection was still in the future (i.e., pre-AD 70). Their critics assert that if the Resurrection has not yet happened, then the condemnation would still apply.

[edit] Preterism versus Futurism

Like most theological disputes, the divide between Preterism and its opposite, Futurism, is over how certain passages of Scripture should be interpreted.

Futurists believe that Preterists, in departing from a "grammatical, contextual, historical" method of interpretation, have erred greatly in matters of doctrine. One of the foundational assertions of Preterists is that the first century Church believed a major eschatological event would take place in their lifetime. 2-Thessalonians 2:1-4 The Thessalonians were being reassured that they hadn't missed the coming of "the day of the Lord". They weren't corrected regarding their anticipation of Christ's coming. Many "time texts" in the New Testament are used to support this claim, e.g., Matthew 10:23, Matthew 16:27-28, Matthew 24:34, Matthew 26:64, and Rev. 1:1-3. However, Futurists point out that a careful analysis of some of the expressions employed (e.g., "near," "soon," and "at hand"), based on a study of Old Testament usage, gives no indication that imminency requires immediacy. See Deuteronomy 32:35, Isaiah 13:6, Jeremiah 51:33, Joel 2:1, Zephaniah 1:14.

It is also contested whether the term "generation" (a translation of the Greek genea) means "race" or "nation," as the context of many verses would imply. Even if the term were used to denote Christ's contemporaries, the grammatical structure of verses such as Matthew 16:28 and Matthew 24:34 does not necessitate a first-century fulfillment.^[40] Futurists claim, moreover, that the uniform belief of the early church regarding the futuricity of Christ's second coming militates against the Preterist view.

Preterists maintain that Futurists misunderstand the various metaphors, idioms and prophetic language that the New Testament employs. Preterists claim that many of these are proven to be idiom and metaphors by their use in the Old Testament, and are not meant to be taken literally, e.g., being seen "coming in clouds," 2Samuel 22:11-12, and the reference to a "thousand" years in Rev. 20:2, (Psalm 50:10, Deuteronomy 7:9).

Full Preterists would assert that there are passages which also place the Second Coming and Resurrection at that time (Dan. 7:18; 12:1-7). Partial Preterists, however, assert that there are additional long-term indicators and futuristic goals of the Consummation that include the complete eradication of sin, the absolute removal of Satan's influence from the Earth and the restoration of the Earth from its fallen state.

Futurism stands opposed to both schools of thought.

[edit] Preterism versus Historicism

Expositors of the traditional Protestant interpretation of Revelation known as Historicism have often maintained that Revelation was written in AD 96 and not AD 70. E.B. Elliott, in the classic Horae Apocalypticae (1862), argues that John wrote the book in exile on Patmos "at the close of the reign of Domitian; that is near the end of the year 95 or beginning of 96". He notes that Domitian was assassinated in September of 96.^[41] Elliot begins his lengthy review of historical evidence by quoting Irenaeus a disciple of Polycarp who was a disciple of the Apostle John. Irenaeus mentions that the Apocalypse was seen "no very long time ago [but] almost in our own age, toward the end of the reign of Domitian".^[42]

Other Historicists however have seen no significance in the date that Revelation was written, and have even held to an early date^[43] while Kenneth L. Gentry, Jr., makes an exegetical and historical argument for the pre-A.D. 70 composition of Revelation.^[44]

[edit] Proponents

William Barclay[45] Gerrit Cornelis Berkouwer[46] F. F. Bruce[47] G. B. Caird[48] Robert Henry Charles[49] J. Massyngberde Ford[50] Bruce Metzger[51] Leon Morris[52] Scott Hahn[53] Wilfred Harrington[54] Henry Barclay Swete[55]

Partial Preterists Andrew Corbett[56] R. C. Sproul[57] David Chilton[58] Gary DeMar[59] Kenneth Gentry[60] Hank Hanegraaff[61] Hugh J. Schonfield[62] Larry T. Smith [63]

[edit] References

[edit] See also

• Christian eschatology
• Supersessionism
• Dispensationalism
• Covenant theology
• Summary of Christian eschatological differences
• Amillennialism
• Postmillennialism
• Premillennialism
• New Covenant
• Expounding of the Law
• Biblical law in Christianity