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*http://www.thekingdomcome.com (Roderick Edwards, includes podcast & other resources) *http://www.thekingdomcome.com (Roderick Edwards, includes podcast & other resources)
*http://truthvoice.com (Yearly Preterist Conferences, Video and Audio Broadcasts)
*http://www.TheRCM.org (Regnum Christi Ministries, with Samuel Frost, Michael Grace, and Jason Bradfield; non-profit incorporation dedicated to the academic disciplines of philosophy and theology) *http://www.TheRCM.org (Regnum Christi Ministries, with Samuel Frost, Michael Grace, and Jason Bradfield; non-profit incorporation dedicated to the academic disciplines of philosophy and theology)
*http://www.womenbeyond.com (WomenBeyond: A New Day, A New Voice) *http://www.womenbeyond.com (WomenBeyond: A New Day, A New Voice)

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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 actually happened in the first century after Christ's birth. The term preterism comes from the Latin praeter, meaning "past". Adherents of Preterism are known as Preterists. The two principal schools of Preterist thought are commonly called Partial Preterism and Full Preterism.

There is substantial disagreement over the terms used to denote these divisions of Preterist thought. Some Partial Preterists prefer to call their position Orthodox Preterism, thus contrasting their deference to the creeds of the Ecumenical Councils with what they perceive to be the Full Preterists' disregard for the same. Partial Preterism is also sometimes called Classical Preterism or Moderate Preterism. Some Full Preterists prefer to call their position Consistent Preterism, reflecting their extension of Preterism to all biblical prophecy and suggesting an inconsistency in the Partial Preterist hermeneutic. 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 noteably, which view may simply be called "preterism."

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 fulfiled within their generation. Theological liberalism generally regards these apocalyptic expectations as errant or disappointed, though, so it is not strictly accurate to class this view as a form of Preterism.

Partial Preterism

Main article: Partial Preterism

Partial Preterism, which is the older of the two views, 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" (Last Judgment) 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 Jerusalem. Partial Preterism is also known by several other names: Orthodox Preterism, Historic Preterism, Hypo-Preterism (a derogatory term coined and used nearly exclusively by one major Full Preterist site) and Moderate Preterism.

Most (but not all) Partial Preterists also believe 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 had exclusively with national Israel until the year AD 70, see also New Covenant. As God came in judgment upon various nations in the Old Testament, Christ also came in judgment against those in Israel who rejected him. The "last days," however, are to be distinguished from the "last day," which is considered still future and entails 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 (rather than covenantal) New Heavens and a New Earth free from the curse of sin and death which was brought about 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. They contend that the phrase Second Coming means second of a like kind in a series, for the Scriptures record other "comings" even before the judgment-coming in AD70. This would eliminate the AD70 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 physical death, the "last enemy" (1 Cor 15:20-24). If there are any enemies remaining, the resurrection event cannot have occurred.

Nearly all Partial Preterists hold to amillennialism or postmillennialism. Many postmillennial Partial Preterists are also theonomic in their outlook.

Full Preterism

Full Preterism differs from Partial Preterism in that Full Preterists believe 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 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's Second Coming is to be viewed not as a future-to-us bodily return, but rather a "return" 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 this judgment is ongoing and takes effect upon the death of each individual (Heb. 9:27). The New Heavens and the New Earth are also equated with 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.

Influences of Preterism within Christian thought

Partial Preterism is generally considered to be an historic orthodox interpretation as it affirms all items of the ecumenical Creeds of the Church. 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. 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.

Although Full Preterism is viewed as heretical by many, this condemnation is not universal. Many of those who condemn 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/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 Hymaneus 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 yet future (i.e., pre-AD 70). Their critics would respond that as long as the Resurrection has not happened then the condemnation applies.

Furthermore, Full Preterists reject the authority of the Creeds to condemn their view, stating that the Creeds were written by uninspired and fallible men and are simply in error on this point and need to be reformed. A growing movement, there has been a strong push by Full Preterists for acceptance as another valid Christian eschatological view; however, to date, no major conservative denomination or group has officially accepted this view as normative, though several have issued a condemnation.

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 assert that Preterists have spiritualized prophecies they see as describing literal, visible events, whereas Preterists believe that Futurists do not take certain passages such as Matthew 16:28 literally enough and do not give sufficient weight to scriptures that seem to show that the first century Church believed that a major eschatological event would certainly take place in their lifetime. Many "time texts" in the New Testament appear to indicate this, e.g., Matthew 10:23, Matthew 16:27–28, Matthew 24:34, Matthew 26:64, and Rev. 1:1-3. 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 assert that there are also long-term indicators and futuristic goals of the Consummation that include the complete eradication of sin and the restoration of the Earth from its fallen state.

See also Futurism (Christian eschatology), Historicism (Christian eschatology).

See also

External links

Proponents of Partial Preterism

Proponents of Full Preterism

Critics of Preterism

Bibliography

Discussions on Preterism

  • Ice, Thomas, and Kenneth L. Gentry, Jr. The Great Tribulation: Past or Future? Two Evangelicals Debate the Question. Grand Rapids, MI: Kregel Publications, 1999.
  • Moody, Stan. Crisis in Evangelical Scholarship: A New Look at the Second Coming of Christ. Phoenix, AZ: ACW Press, 2001.
  • Newcombe, Jerry. Coming Again—But When? A Fascinating Look at the Beliefs Surrounding Christ's Return. Colorado Springs: Chariot Victor Publishing, 1999.

Partial Preterism

  • Adams, Jay E.
    • The Time Is at Hand: Prophecy and the Book of Revelation. Woodruff, NC: Timeless Texts, 1996.
    • with Milton C. Fisher. The Time of the End: Daniel's Prophecy Reclaimed. Woodruff, NC: Timeless Texts, 2000.
  • Bass, Ralph E., Jr. Back to the Future: A Study in the Book of Revelation. Greenville, SC: Living Hope Press, 2004.
  • Bray, John L. Matthew 24 Fulfilled, Fourth Edition. Lakeland, FL: John L. Bray, 2002.
  • Chilton, David.
    • The Great Tribulation. Tyler, TX: Dominion Press, 1987.
    • The Days of Vengeance: An Exposition of the Book of Revelation. Tyler, TX: Dominion Press, 1987.
  • Clark, David S. The Message from Patmos: A Postmillennial Commentary on the Book of Revelation. 1921.
  • DeMar, Gary.
    • Last Days Madness: Obsession of the Modern Church, Fourth Revised Edition. Powder Springs, GA: American Vision, 1999.
    • End Times Fiction: A Biblical Consideration of the Left Behind Theology. Nashville: Thomas Nelson Publishers, 2001.
  • Gentry, Kenneth L., Jr.
    • Perilous Times: A Study in Eschatological Evil. Texarkana, AR: Covenant Media Press, 1999.
    • The Beast of Revelation, Revised Edition. Powder Springs, GA: American Vision, 2002.
  • Hampden-Cook, Ernest. The Christ Has Come: The Second Advent an Event of the Past—An Appeal from Human Tradition to the Teaching of Jesus and His Apostles. 1891.
  • Holford, George Peter. The Destruction of Jerusalem: An Absolute and Irrisistible Proof of the Divine Origin of Christianity. 1805.
  • Mauro, Philip.
    • The Gospel of the Kingdom with an Examination of Modern Dispensationalism. 1927.
    • The Hope of Israel: What Is It?. 1929.
    • The Seventy Weeks and the Great Tribulation: A Study of the Last Two Visions of Daniel, and of the Olivet Discourse of Our Lord Jesus Christ, Revised Edition. 1944.
  • Ogden, Arthur M. The Avenging of the Apostles & Prophets: Commentary on Revelation. Somerset, KY: Ogden Publications, 1985.
  • Olson, Carl E. Will Catholics Be "Left Behind"? A Catholic Critique of the Rapture and Today's Prophecy Preachers. San Francisco: Ignatius, 2003.
  • Smith, Larry T. The Coming of the Lord, the Last Days, and the End of the World as Taught by Jesus and His Apostles. El Campo, TX: Rightly Dividing the Word, 2000.
  • Sproul, R. C. The Last Days According to Jesus: When Did Jesus Say He Would Return? Grand Rapids, MI: Baker Books, 1998.
  • Stuart, Moses.
    • A Commentary on the Apocalypse, Volumes One and Two. 1845.
    • Hints on the Interpretation of Prophecy. 1842.
  • Terry, Milton S.
    • Biblical Apocalyptics: A Study of the Most Notable Revelations of God and of Christ in the Canonical Scriptures. 1898.
    • Biblical Hermeneutics: A treatise on the Interpretation of the Old and New Testament. - 1890
    • Biblical Dogmatics. 1907

Full Preterism

  • Birks, Kelly Nelson. The Comings of Christ: A Reformed and Preterist Analogy of the 70th Week of the Prophet Daniel. 1st Books, 2002.
  • Evans, John S. The Four Kingdoms of Daniel: A Defense of the "Roman" Sequence with AD 70 Fulfillment. Xulon Press, 2004.
  • Fenley, Ward. The Second Coming of Jesus Christ Already Happened. Sacramento: Kingdom of Sovereign Grace, 1997.
  • Frost, Samuel M.
    • Misplaced Hope: The Origins of First and Second Century Eschatology. Colorado Springs: Bimillennial Press, 2002.
    • Exegetical Essays on the Resurrection of the Dead. Xenia, OH: TruthVoice Publishing, 2004.
  • Fugett, Eric. A Personal Revelation. Today's Theophilus, 2003.
  • Harding, Ian D. Taken to Heaven — in A.D. 70! A Preterist Study of the Eschatological Blessings Expected by the First Christians at the Parousia of Christ circa AD 70. Bradford, PA: International Preterist Association, Inc., 2005.
  • King, Max R.
    • The Cross and the Parousia of Christ: The Two Dimensions of One Age-Changing Eschaton. Warren, OH: Max R. King, 1987.
    • The Spirit of Prophecy. Colorado Springs: Bimillennial Press, 2002.
  • Kloske, Steve, and Tom Kloske. The Second Coming: Mission Accomplished — An Alternate View to Current End-Times. St. Louis, MO: K. & K. Publishing, L.L.C., 2003.
  • Leonard, J. E.
    • Come Out of Her, My People: A Study of the Revelation to John. Arlington Heights, IL: Laudemont Press, 1991.
    • with R. C. Leonard. The Promise of His Coming: Interpreting New Testament Statements Concerning the Time of Christ's Appearance. Arlington Heights, IL: Laudemont Press, 1996.
  • Leonard, R. C. With Unveiled Face: Charasmatic Christians and Fulfilled Eschatology. Arlington Heights, IL: Laudemont Press, 1993.
  • Martin, Brian L. Behind the Veil of Moses: Looking Past the Shadow of the Old Covenant to Find the Substance of the New Covenant. Napa, CA: The Veil of Moses Project, 2004.
  • Mills, Jessie E., Jr.
    • Results of Fulfilled Eschatology. Bradford, PA: International Preterist Association, Inc., 2001.
    • Daniel—Fulfilled Prophecy. Bradford, PA: International Preterist Association, Inc., 2003.
    • Revelation—Survey and Research. Bradford, PA: International Preterist Association, Inc., 2003.
    • First Corinthians Fulfilled. Bradford, PA: International Preterist Association, Inc., 2005.
  • Noē, John.
    • Beyond the End Times: The Rest of ... The Greatest Story Ever Told. Bradford, PA: International Preterist Association, Inc., 1999.
    • Shattering the 'Left Behind' Delusion. Bradford, PA: International Preterist Association, Inc., 2000.
    • Dead in Their Tracks: Stopping the Liberal/Skeptic Attack on the Bible. Bradford, PA: International Preterist Association, Inc., 2001.
  • Otto, Randal E.
    • Coming in the Clouds: An Evangelical Case for the Invisibility of Christ at His Second Coming. Lanham, MD: University Press of America, 1994.
    • Case Dismissed: Rebutting Common Charges Against Preterism. Bradford, PA: International Preterist Association, Inc., 2000.
  • Preston, Don K.
    • Into All the World, Then Comes the End. Ardmore, OK: Don K. Preston, 1996.
    • Who Is This Babylon? An Investigation into the Identity of the Persecutor of God's People. Ardmore, OK: Don K. Preston, 1999.
    • Seal Up Vision & Prophecy: A Study of the 70 Weeks of Daniel 9. Ardmore, OK: Don K. Preston, 2003.
    • The Elements Shall Melt with Fervent Heat: A Study of 2 Peter 3. Ardmore, OK: JaDon Productions, L.L.C., 2006.
    • with John Anderson. The Last Days Identified. Ardmore, OK: Don K. Preston, 2005.
  • Russell, James Stuart. The Parousia: A Critical Inquiry into the Doctrine of Our Lord's Second Coming. 1887.
  • Simmons, Kurt M. The Consummation of the Ages: A.D. 70 and the Second Coming in the Book of Revelation. Bimillennial Preterist Association, 2003.
  • Stevens, Edward E. Expectations Demand a First Century Rapture: What Did Christ Promise? What Did They Expect? Bradford, PA: International Preterist Association, Inc., 2003.

Critics of Preterism

Criticisms of Preterism from a Futurist perspective

  • Ice, Thomas, and Tim LaHaye, eds. The End Times Controversy: The Second Coming Under Attack. Eugene, OR: Harvest House Publishers, 2003.

Criticisms of Full Preterism from a Partial Preterist perspective

  • Adams, Jay E. Preterism: Orthodox or Unorthodox? Stanley, NC: Timeless Texts, 2003.
  • Crisler, Vern. "The Eschatological a Priori of the New Testament: A Critique of Hyper-Preterism.” Journal of Christian Reconstruction 15 (Winter 1998): 225-256.
  • Gentry, Kenneth L., Jr.
    • He Shall Have Dominion: A Postmillennial Eschatology, Second Edition. Tyler, TX: Institute for Christian Economics, 1997.
    • "Christ’s Resurrection and Ours." Chalcedon Report (April 2003).
    • "A Brief Theological Analysis of Hyper-Preterism".
  • Mathison, Keith A.
    • Postmillennialism: An Eschatology of Hope. Phillipsburg, NJ: Presbyterian and Reformed, 1999.
    • Editor, When Shall These Things Be? A Reformed Response to Hyper-Preterism. Phillipsburg, NJ: P&R Publishing Co., 2003.
  • Seraiah, C. Jonathan. The End of All Things: A Defense of the Future. Moscow, ID: Canon Press, 1999.
  • Sproul, R. C. "... in Like Manner," Tabletalk 24:12 (December, 2000): 4-7.
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