MAIN ARTICLE COLLECTION
Typically Organized by Author’s First Name

Anne Rice: Christ the Lord, Out of Egypt (2005)

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Although the preterists have embraced Ms. Rice as one of their own, this does not necessarily mean that she shares their views about eschatology. Still, her work may succeed in doing what I would not have thought possible: providing preterism with a mass audience.

Bill Wepfer: Which Way to the End? A Primer on Eschatology and the Message of Revelation (2018)

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Forcing the Millennium upon the rest of Scripture is a high interpretive price to pay on behalf of one figurative passage in the third chapter from the Bible’s end! Maybe our Futurist brethren should count the cost before erecting such a hermeneutically expensive structure that takes glory away from Christ and His church. With these and other interpretive machinations, it is well to note exactly what is NOT in Rev20.

 

Brian Simmons: A Brief Survey of Eschatology (2010)

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he study of eschatology is made more complex by the existence of different schemes or “systems” which purport to assess the evidence in an unbiased manner, and present an objective framework to assist in understanding the Scriptures.    Nevertheless, the study of “last things” must be undertaken if we are to arrive at correct conclusions regarding God’s redemptive plan.

Daniel Whitby: A Paraphrase and Commentary on The New Testament (1703)

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if we explain what St. Peter says, as relating to the destruction of Jerusalem, we must take his expressions in a figurative sense; but figurative language, though it is well adapted to prophecy, such as that which is recorded Matt, xiv, is not very suitable to a plain doctrinal dissertation, especially to one delivered in the form of an epistle.

David Chilton Study Archive

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Widely considered a full preterist convert in his final years, based on his self-identification with that community – “here I am as a full preterist”. Nevertheless, his doctrine continued to anticipate a culmination of prophetic fulfillment in the postmillennial “paradise mandate” he had championed his entire life.

David Chilton: An Eschatology of Dominion (1985)

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Examples could be multiplied, in every field. The whole rise of Western Civilization—science and technology, medicine, the arts, constitutionalism, the jury system, free enterprise, literacy, increasing productivity, a rising standard of living, the high status of women—is attributable to one major fact: the West has been transformed by Christianity.

David Chilton: Foreword to What Happened in AD70? (1996)

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That fact presents Christians with a dilemma: If Jesus was wrong in His prediction (as theological liberals have been saying for many years), we have a much bigger problem than an academic theological issue regarding the doctrine of Eschatology

David Chilton: Judgment from the Sanctuary (1987)

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St. John abandons the language and imagery of warning, concentrating wholly on the message of Jerusalem’s impending destruction. As he describes the City’s doom, he extends and intensifies the Exodus imagery that has already been so pervasive throughout the prophecy.

David Chilton: Looking for New Heavens and a New Earth (1996)

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But a person at all familiar with the phraseology of the Old Testament Scriptures knows that the dissolution of the Mosaic Economy and the establishment of the Christian [Economy] is often spoken of as a removal of the old earth and heavens and the creation of the new earth and heavens.

David Chilton: The Mystery of the Abyss (1987)

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Satanic gangs of murderous Zealots that preyed on the citizens of Jerusalem, ransacking houses and committing murder and rape indiscriminately. Characteristically, these perverts dressed up as harlots in order to seduce unsuspecting men to their deaths.

David Chilton: Tyler, Texas (1992)

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The Gospel takes root in a society and the church is built up from the local constituency. But that’s not what went on in this church.

David Green: Preterism and the Ecumenical Creeds (1999)

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Since not all errors that touch upon the Resurrection are inescapably damnable, and since non-damnable errors can exist in the historic Church and in her Creeds, as we agree, and since (more importantly) the grammatical-historical exegesis of Scripture is offering strong support for preterism, then futurism could possibly be a non-fatal, historic Church error.

David Green: The Arbitrary Principle of Hyper-Creedalism (2004)

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I do not accuse creedalists, such as Gentry, of ascribing divine inspiration to the Ecumenical Creeds. (Although when it comes to their reaction to preterism, they do, unwittingly and for all practical purposes, put the Creeds on a par with,and even above, Scripture.)

 

David Seargant: Millennium Now (1982)

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It is the suggestion of the present writer that most (but not all) of the “doomsday” statements of Jesus related, not to the final Judgment of all humanity, but to what we might call the “Messianic Judgment” of Jerusalem and the old order culminating in the destruction of AD 70.

DeMar and Chilton: 2 Peter 3 – The Passing Away of Heaven and Earth (2010)

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They scoffed at the claims made by Jesus that the temple would be destroyed and Jesus Himself would be the one to make it happen before their generation passed away. Since more than 30 years had passed since Jesus made this prediction, and the temple was still standing with no indication that it would be destroyed in less than a decade, they began to mock the words of Jesus.

Ed Hara: Problems with Stevens’ Response to Gentry (2000)

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This is where the thinking of Calvinists and Catholics comes to a screeching disconnect, based on Luther’s faulty notion of  “sola fide” justification.   This isn’t even covenantal and those who are in the reformed camp ought to take a closer look at how a covenant works before they go spouting off Luther’s nonsense as truth.

Email Exchanges with David Chilton (1996)

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Thanks for coming to the source! PRETERISTS do NOT “repudiate the Second Advent, the resurrection, the final judgment, and so forth” – they just *affirm* that they HAPPENED in AD 70!

Francis Gumerlock: Revelation and the First Century (2009)

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John wrote Revelation before A.D. 70; “The hour of testing” (Rev 3:10) occurred immediately after the death of Nero; The Emperor Titus was one of the horsemen of the Apocalypse; The seal and trumpet judgments were fulfilled in the first century Roman-Judean war; The Roman Emperor Nero was the beast of Revelation 13; Nero’s name was used in calculation of the number of the beast, 666

Gary North, Fundamentalism’s Bloody Homeland for Jews (2003)

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Ever since the creation of the State of Israel in 1948, dispensationalists have been sorely tempted to announce, “Prophecy is being fulfilled. Jesus is coming back soon.” This is inconsistent with the academic version of the dispensational system of interpretation, because the official position says that no Old Testament prophecy has been, or can be, fulfilled in the Church Age,

Greg Bahnsen Study Archive

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Christ pointed in his eschatological discourses to the destruction of Jerusalem and the preceding tribulation as the great crisis in the history of the theocracy and the type of the judgment of the world, and there never was a more alarming state of society.

Greg Bahnsen: Hermeneutics in the Book of Revelation (1984)

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Taking the book as a whole, it is evident that the return of Christ was still the church’s hope. It was not conceived, however, as an isolated event. It was, in fact, inclusive of a large and varied series of events which would lead up to it.

J.E. Gautier: Preterist ApoLOGICetic (1998)

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All of the Old Testament Comings belonged to the Father. In AD 70, shortly after Israel had rejected and crucified the Christ, the one and only New Testament Coming occurred. It belonged to the Son.

Jason Robertson: Isaiah 9 and the Infinite Procreation Error of Full Preterism (2010)

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I’ve been reading Samuel Frost’s articles lately as he, as a Full Preterist, is trying to persuade his fellow-FPs that “infinite procreation” is bad theology. He has been pointing out to his FP colleagues that FP needs to add a “consummation doctrine” or FP theology is not going to survive. He argues that FP begins with assuming a paradox and that is not a good way for a theological system to begin. LOL – I agree.

John A.T. Robinson Study Archive

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It is indeed generally agreed that this passage must bespeak a pre-70 situation. . . . There seems therefore no reason why the oracle should not have been uttered by a Christian prophet as the doom of the city drew nigh.

John Calvin Study Archive

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That the Roman Power took away the Daily Sacrifice, and cast down the place of its Sanctuary, it is impossible to doubt.   Titus, during the reign of his father Vespasian desolated Jerusalem by destroying both the City and the Sanctuary

John Owen Study Archive

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Wherefore this day was no other but that fearful and tremendous day, a season for the destruction of Jerusalem, the temple, city, and nation of the Jews

Joseph Gautier: David Chilton (1997)

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Contrary to the theories of those interpreters who would style themselves as ‘consistent preterists,’ the Fall of Jerusalem did not constitute the Second Coming of Christ… its ultimate thesis – that there is no future Coming of Christ or Final Judgment – is heretical.

Ken Gentry: Apocalypse Then (1999)

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the preterist view of Revelation, which reached its zenith in the period spanning the 1600s through the 1800s, is experiencing a remarkable revival in our times.

Ken Gentry: As Lightning Comes From the East (2001)

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The specter of A.D. 70 haunts the New Testament record (being frequently and vigorously prophesied). Its occurrence dramatically impacts first-century history (being one of its more datable and catastrophic events).

Ken Gentry: Back to the Future – The Preterist Perspective (2000)

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One of the best known and most accessible of the ancient preterists is Eusebius, the “father of church history.” In his classic Ecclesiastical History he details Jerusalem’s woes in A.D. 70. After a lengthy citation from Josephus’s Wars of the Jews, Eusebius writes that “it is fitting to add to his accounts the true prediction of our Saviour in which he foretold these very events”

 

Ken Gentry: Boy, O, Boyd! (1992)

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When Boyd wrote the historical study, he was a dispensationalist. According to Tommy Ice, he remains an ardent (premillennialist, but not Dispensationalist) to this day.

Ken Gentry: Hyper-Preterist Confusions (2018)

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A part of the lure of Hyper-preterism is its proud, pompous, pulpit-pounding pummeling of orthodox believers who “foolishly” hold to historic Christian theology. Unfortunately, they too often misunderstand and therefore misrepresent the facts.

Ken Gentry: The Beast of Revelation (1989)

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Now it is almost universally agreed that Nero was one who was possessed of a “bestial nature.” Nero was even feared and hated by his own countrymen. A perusal of the ancient literature demonstrates that Nero “was of a cruel and unrestrained  brutality.”

Martyn McGeown: Preterist Gangrene: Its Diagnosis, Prognosis and Cure (2008)

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Given that most of the eschatological texts have been devoured by the preterist gangrene, what is there to stop the men of Postmillennial Reconstructionism from adopting full-blown preterism? We appreciate the fact that a future Second Advent still occupies a place in their theology, but after “preterizing” most of the New Testament, where will they find Biblical evidence to support this eschatology?

Norman Geisler: A Response to Steve Gregg’s Defense of Hanegraaff (2007)

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In brief, Gregg’s attempt to rescue the partial preterist position he shares with Hank Hanegraaff is a failure. It rests upon a methodologically unorthodox way of interpreting Scripture. If this same method were used on the Gospel narratives of the resurrection of Christ, the preterist would also be theologically unorthodox.

Sam Frost: David Chilton on Full Preterism, Part One (2011)

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Todd Dennis then asks, “Does such a grand future expectation (the “Paradise Mandate”) yet to be consummated still qualify as full preterism?  If the Bible anticipates world-wide conversion, wouldn’t that be a prophecy as of yet unfulfilled?”  Yes, Todd, it would.

Sam Frost: David Chilton on Full Preterism, Part Two (2011)

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Chilton was only a full Preterist for 6 months before he died. How much do you think he was able to rethink in that amount of time? How much did you have all worked out within 6 months of becoming a full Preterist? Do you honestly think that if he lived for just one more year he would have been where is was when he died? You of all people know it takes time to rethink one’s entire theological understanding.

Simon Yap: So you want to know who the beast is (2016)

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The “mark” symbolized the spiritual condition of the inhabitants of Jerusalem. The ones with the “mark” were in allegiance with God. However, in Revelation, the mark is reversed. That is to say, the mark was on those who were against God and had allegiance to the “beast.”

Steve Gregg Study Archive

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It may also be pointed out that many scholars, including those supportive of the late date, have said that there is no historical proof that there was an empire-wide persecution of Christians even in Domition’s reign

Walt Hibbard: Bridge From Futurism to Preterism (2004)

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Dr. Gentry would have us believe that the predicted destruction of Jerusalem was fulfilled in the first century, but the second coming, resurrection of the dead, and the final judgment would not be fulfilled until the end of the material world.

Westminster Confession of Faith (1646)

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In fact, one of the finest intellects of the Westminster Assembly was a strong preterist: John Lightfoot..  This committed Lightfoot so strongly to preterism that he suggested Revelation’s overall theme is Israel’s judgment

William Bell: A Response to Gentry on the Resurrection (2003)

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Jesus, to have been raised physically from the dead required that the same body be raised. Otherwise it would not be a true resurrection of His body. Thus, the gospels and epistles demonstrate the fact of Jesus’ post resurrection experience.

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