BOOKS: BIBLICAL STUDIES (1500BC-AD70) / EARLY CHRISTIAN PRETERISM (AD50-1000) / FREE ONLINE BOOKS (AD1000-2008)
AD70 Dispensationalism: According to
that view, AD70 was the end of 'this age' and the start of the 'age to come'.
Those who lived before AD70 could only 'see in part' and such, lacking
the resurrection and redemptive blessings which supposedly came only
Herod's Temple in Jerusalem
fell. Accordingly, AD70 was not only the end of Old
Testament Judaism, but it was also the end of the revelation of
Christianity as seen in the New Testament.
AD70 Dispensationalism: According to that view, AD70 was the end of 'this age' and the start of the 'age to come'. Those who lived before AD70 could only 'see in part' and such, lacking the resurrection and redemptive blessings which supposedly came only when Herod's Temple in Jerusalem fell. Accordingly, AD70 was not only the end of Old Testament Judaism, but it was also the end of the revelation of Christianity as seen in the New Testament.
material is being archived for balanced representation of all preterist views,
but is classified under the theological term hyper (as in beyond
the acceptable range of tolerable doctrines) at this website. The
classification of all full preterism as Hyper Preterism (HyP) is built
upon well over a decade of intense research at PreteristArchive.com, and
the convictions of
the website curator (a
former full preterist pastor). The HyP
theology of final resurrection and consummation in the fall of Jerusalem, with its dispensational line in AD70
(end of old age, start of new age), has never been known among authors
through nearly 20 centuries of Christianity leading up
to 1845, when the earliest known full preterist book was written.
Even though there may be many secondary points of agreement between
Historical/Modern Preterism and Hyper Preterism, their premises are undeniably and
THE FOLLOWING MATERIAL HAS BEEN CLASSIFIED AS "HYPER PRETERIST"
"Full preterist" material is being archived for balanced representation of all preterist views, but is classified under the theological term hyper (as in beyond the acceptable range of tolerable doctrines) at this website. The classification of all full preterism as Hyper Preterism (HyP) is built upon well over a decade of intense research at PreteristArchive.com, and the convictions of the website curator (a former full preterist pastor). The HyP theology of final resurrection and consummation in the fall of Jerusalem, with its dispensational line in AD70 (end of old age, start of new age), has never been known among authors through nearly 20 centuries of Christianity leading up to 1845, when the earliest known full preterist book was written. Even though there may be many secondary points of agreement between Historical/Modern Preterism and Hyper Preterism, their premises are undeniably and fundamentally different.
WARNING: THE FOLLOWING MATERIAL HAS BEEN CLASSIFIED AS "HYPER PRETERIST"
SOME DISTINCTIVE DOCTRINES OF SYSTEMATIZED HYPER PRETERISM
It is important to keep in mind that many ideas and doctrines full preterism appeals to - such as the complete end of the Old Covenant world in AD70 - are by no means distinctive to that view. Many non HyPs believe this as well, so one need not embrace the Hyper Preterist system in order to endorse this view. Following are exceptional doctrines which, so far as I've seen, are only taught by adherents of Hyper Preterism.:
DISTINCTIVE DOCTRINES TAUGHT BY STANDARD FULL PRETERISM
DISTINCTIVE DOCTRINES TAUGHT BY VARIOUS FORMS
By Mike Krall
"the hope of Israel was indeed the resurrection of the dead."
What is the hope of Israel? Paul stated in the book of Acts that it was because of “the hope and resurrection of the dead I am called into question (Acts 23:6).” Again in 24:21 “touching the resurrection of the dead I am called into question.” And then once again in chapter 26 verse 6 he says “and now I stand and am judged for the hope of the promise made of God unto our fathers; unto which promise our twelve tribes, instantly serving God day and night hope to come. For which hopes sake King Agrippa, I am accused of the Jews.”
So it is plain from the words of Paul in these verses that the hope of Israel was indeed the resurrection of the dead.
Now what the amillenialist does regarding Israel and this promose is they cut national historical Israel and her promises off at the cross forgetting that there is more of the Old Testament still yet unfulfilled specifically the hope of Israel- the resurrection of the dead. Once you make the cross the consummation of the Old Covenant rather than see the Old Covenant consummated THOUGH the cross you are left with the very the hope of Israel yet unfulfilled.
We cannot deny the resurrection as a promise to the Fathers that had to be confirm by Christ (Romans 15:8) by stealing the promise from Israel at the cross and replacing the church without fulfilling the promise. Verse 9 of Romans 15 says that it is not until Christ confirms the promises to Israel (verse 8) that ”the Gentiles might glorify God for his mercy.” So either the resurrection of the dead is no longer tied to Israel’s hope, or Gentiles do not glorify God for his mercy or that promise is fulfilled.
But to the credit of premillenarians, they do recognize a future of Israel beyond the cross. They correctly see that it was tied to the return of Christ and the end of the age. I believe, however, they have failed to recognize the historical situation of Paul's day as the framework for his past, present and imminent futurist eschatology. As stated the opposite extremism of amillennialism is equally serious, and denies the future of Israel in Romans 9‑11 by perverting futurist eschatology into an alleged end of the Christian age. Such a dual end (one ending the old covenant at the cross and the other the end of the new covenant at the second coming) denies the completeness of the Christian age. Whatever comes only after the Christian age ends either is severed from the cross, or that portion of the cross is deferred and withheld from the Christian age. When, for example, Christ's return is removed from the consummation of the old covenant age, and relocated at the end of the Christian age, the powers of His death and resurrection are deferred or postponed. The defeat of sin and death (I Cor. 15:55‑57) must await the coming of an age greater and more lasting than the New Covenant age. This concept of a dualistic end times makes the end of the Christian age the focal point of victory over death rather than the cross‑centered end of the old covenant age. It denies the completeness and the centrality of the cross‑event in God's scheme of redemption. This is not the case when the return of Christ is seen in Scripture as the full outreach of the cross in consummating the Old Testament age.
In this amillenial view, the cross consummated the Old Testament age, but it could not defeat the powers of that age inasmuch as sin and death continue to reign in the subsequent Christian age. This means that the age produced by the cross (the Christian age) must also be consummated in order to conquer sin and death. The cross consummated the Old Testament age, but now Christ's coming must consummate the age which proceeded from the cross in order to defeat sin and death. This is the inescapable dilemma of amillennialism. It splits the ONE cross/parousia eschaton into two separate age ending eschatons, making the defeat of sin and death possible only after Christ consummates the age that proceeded from His death and resurrection. Hence, the Christian age becomes an age of more prophecy and of more promise because it is an age of continued mortality.
In addition to the distinctive errors of both premillenialism and amillenialism there is equally another error to both but specifically to the amillenialist’s reformed dogmatic regarding the elects resurrection with Christ and another future resurrection of the body. A belief that there is a future resurrection of the physical body which finally brings about the victory over sin and death as per 1Cor 15:54 assumes that to die and rise "in the likeness" of Christ's death and resurrection as per Romans 6:5 is not enough death and resurrection to deliver one from the dominion of sin and death. It is assumed that there is more to come in terms of physical death and resurrection. But, if the believer, in addition to dying and rising with Christ in Romans 6, must die again because of sin (which would be the case if physical death is due to Adam's sin and is that we are looking for victory over) and be raised again from sin‑death (which would be the case if sin and death are defeated in physical resurrection), it follows that death and resurrection with Christ in Romans 6 falls short of being in the likeness of His death and resurrection. It is clear that Paul argues his case for the believer's deliverance from the dominion of sin and death on the premise, "that Christ being raised from the dead dieth no more; death hath no more dominion over him" (v.9). If, therefore, the same holds true for the believer, which is the force of the phrases, "in the likeness of his death ... in the likeness of his resurrection:' it follows that the believer, as Christ, is raised from the dead to die no more, death having no more dominion over him" (vv.5,9). Therefore, the need for more death and more resurrection in order for death to be "swallowed up in victory" (I Cor. 15:54), is ruled out in Romans 6. The resurrection that was "preached through Jesus:' and that is like unto His, is adequate for death's defeat. Where is the proof that it takes more than this?
What they are doing is saying that the New Covenant is unable to fulfill the hope of Israel so Christ has to come to put an end to it in order to fulfill the rest of Scripture. Keep in mind this one thing and that is that salvation is NOT complete till Christ returns. It is not the physical body that is spoken of as being saved at his return but the soul (1Peter 1:9) so if he has not returned then no Christian can say they are saved they can only say that they have a hope of salvation. We are told that there is one hope and hope that is seen is not a hope for we don’t hope for what we see. But that eternal life is a hope Titus 1:2; salvation is a hope 1Thes 5:8; justification by faith is a hope Gal 5:5; the second coming is a hope Titus 2:13 as well as the resurrection of the dead. So if he is yet to return at the end of the age of everlasting covenant instead of the end of the old covenant then these hopes are not fulfilled and we are not in possession of eternal life, do not have righteousness by faith nor do we have salvation. That is what we are left with if Christ has not returned and he is then an absent king and the New Covenant is still a time of unfulfillment.
Where does this leave us if indeed Christ has come at the end of the Old Covenant age and has fulfilled all prophecy? It leaves us with a New Covenant which is a fulfilled hope not one of waiting for yet more unfulfilled prophecy. If the New Covenant believer has been waiting for yet another stage of Christ's work then what makes the New Covenant any better than the Old? It still is a waiting stage for something yet to happen.
The New Covenant is a fulfilled hope where the believer is living in the light of the full and complete redemption of our blessed Redeemer.
What do YOU think ?
How full and complete redemption came in the first century requires an understanding of the OT and NT meanings of the seven feasts of Lev. 23. The first three feasts deal with the liberation of God's PEOPLE - natural people in the OT but spiritual people (the church) in the NT. The fourth feast deals with the empowerment of those people - with the weak, external law in the OT but with the mighty, indwelling Holy Spirit in the NT - and the subsequent 40 years deal with the testing and maturing of those people (in preparation for battle) - during the 40 years in the wilderness in the OT and during the 40 years AD 30-70 in the NT. The last three feasts deal with the liberation of the LAND of God's people (required for the completion of redemption) - AFTER the 40 wilderness years God enabled natural Israel, through the use of its natural weapons, to gain natural dominion in tiny Canaan and thus enter into its natural rest but, far more importantly, AFTER the 40 years AD 30-70 (see "after" in Mt. 24:29) God enabled spiritual Israel, the church, through the use of its spiritual weapons, to gain SPIRITUAL dominion in the world and thus enter into its spiritual rest. It should be obvious that THE USURPING NATURAL DOMINION of the pagan nations in Canaan that natural Israel had to overcome was a type of THE USURPING SPIRITUAL DOMINION of the pagan nations in the world that the first-century church had to overcome. But that fact, and the identity of that usurping spiritual dominion, has never been obvious to the typical Bible scholar.
Sure, the problem with everyone seems to be that folks just can't go past the sect, racial, grouping of people physically situations of life and come to see that God is working with human beings of all kinds in terms of eternal salvation. Everything should revolve around the point of all God's work - to bring Him Glory in saving human beings through the redemptive work of Christ and the restoration of all things back to a perfect order under God. This dichotamy between National Israel and the Church is a "wall" that needs broken down. God's promises and works has always been through His redeemed people and all peoples have been saved grace through faith down through time, one looking toward a redeemer and the other under the New covenant days back to a redeemer. Any real "Israel" is a redeemed saved person or persons and any real person of God today whether Jew or Gentile is a person saved by grace through faith in the blood of the redeemer. There is and always has been only ONE salvation work in the soul of a person and thus only One place that person has been put into, i.e., Christ! Israel followed that rock - Christ and drank of that water - Christ in the O.T. and so do we in the N.T. Any fulfillment of any prophecy is centered around always His people and we are "joint" heirs with Abraham and partakers in the promises made to him so says Paul throuth the Spirit! Any thing coming comes to us in the Church which is and has always been a "called out assembly from the world" by God in salvation (in Him) but we do have a greater work of the Holy Spirit upon every member of His body today as seen taking place on and after Pentecost whereby we received the Power to witness Christ to the world. The mystery of the Gospel at least on point is the merging of Israel and Gentiles into the One body and the taking away of the "kingdom" privileges of the O.T. and giving them to the N.T. saints comprised of Jew and Gentile. Today, there is to much rhetoric and dust flying that clouds the major issues: How a person is saved, What promises are to those people who are saved and when they receive them should all be focused in Christ solely! A more basic and focused look at the major issues God is doing will clear up these smoke screens of racial, groupings and outward situations. God is not concerned with the Fleshly aspects but the Spiritual truths that are in vogue with Him and His word. Humans like to get all bogged down with physical aspects of everything. Sure, the earth will be made new and we will live with God and Christ in the New Jerusalem but remember it is supernatural stuff!
Date: 16 Dec 2009
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