Online Bible and Study Tools
Translate || Vine / Schaff || Alts/Vars/Criticism/Aramaic

 
 


End Times Chart


Introduction and Key

BOOKS:  BIBLICAL STUDIES (1500BC-AD70) / EARLY CHRISTIAN PRETERISM (AD50-1000) / FREE ONLINE BOOKS (AD1000-2008)


David S. Clark - The Message From Patmos: A Postmillennial Commentary on the Book of Revelation (1921) "This early twentieth-century Postmillennial commentary on the Book of Revelation, written by the father of theologian Gordon Clark, offers an easy-to-read alternative to the popular Pre-millennial/Dispensational views of the best-selling Scofield Reference Bible and a multitude of other dissertations on end-time prophecy that litter the shelves of Christian bookstores. "


 

Historical Preterism
Historical Preterism Main
Study Archive

Click For Site Updates Page

Free Online Books Page

Historical Preterism Main

Modern Preterism Main

Hyper Preterism Main

Preterist Idealism Main

Critical Article Archive Main

Church History's Preteristic Presupposition

Study Archive Main

Dispensationalist dEmEnTiA  Main

Josephus' Wars of the Jews Main

Online Study Bible Main

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

Andrew Sandlin's Review of Sproul's  "The Last Days According to Jesus"

By Andrew Sandlin

Sandlin Responds to Hibbard

Excerpted from my "Books and Things 7," to be published this summer in the CHALCEDON REPORT. Feel free to forward or cross-post.

     I am ambivalent about R. C. Sproul's The Last Days According to Jesus: When Did Jesus Say He Would Return? (Baker Books, 1998). On the one hand, he seems clearly to adopt postmillennialism, but this book is not mainly about postmillennialism; rather, it is a defense of "partial preterism," conceding a little too much ground to "consistent preterism" (or rather, the Hymenaen heresy). 

    As one reads the book he begins to suspect that the alteration in Sproul's eschatological viewpoint was less exegetically and theologically than apologetically driven.  He is deeply concerned that the critics of Jesus Christ not get an upper hand.   In the context of eschatology, the p1rime charge of critics which troubles him most is that Jesus is a false prophet in that Jesus claimed that his Second Coming was near, or virtually imminent, while clearly the physical Second Advent which the Bible predicts was not.  Sproul's response is to adopt a partial preterism, in which many of the New Testament prophecies referring to the Second Advent are assigned to his "coming" in judgment and the destruction of Jerusalem in A. D. 70.   This eschatological interpretation does have some historical precedent, and it has grown quite popular in recent years as a ringing alternative to the dispensationalist obsession with the "Last Days." Sproul adopted this position because it accounts, to his way of thinking, for those texts which describe the Second Advent as "near" or "at hand."   He relies heavily on the "consistent [heretical] preterist" J. Stuart Russell, and the thoroughly orthodox partial-preterist Reconstructionist, Kenneth Gentry, who has firmly and vocally repudiated the Hymenaen heresy.

    The most recent reprinting of Russell's book contains a glowing, though slightly qualified, introduction by Sproul.  He argues that, "the preterist is a sentinel standing against frivolous and superficial attempts to downplay or explain away the force of these [eschatological time] references" (p. 203). (Perhaps Sproul believes that all of the orthodox, non-preterist interpretations of these passages throughout the history of the church are "frivolous and superficial.")

     Like most preterists, Sproul is convinced that A. D. 70 constitutes the "end of an age." This is supposed to be the end of the old covenant era, God's dealings with the Jews. I fully dissent from this interpretation, as I explained briefly in my August, 1998 *Chalcedon Report* editorial.  Robert S. Rayburn is much closer to the truth in his dissertation "The Old and New Covenants in the New Testament": the old covenant and the new covenant refer not to historical epochs at all, but to the experiences of individuals-equivalent to the "old man" and the "new man." The old covenant was no more concluded in A. D. 70 than the new covenant was instituted in A.D. 33. Both the old covenant and the new covenant pervade both the Old and New Testament eras-and today's world. Clearly, at this point, Sproul is a partial preterist, seeing the old covenant as historical, though he does disagree significantly with "consistent [heretical] preterists," leaving room for the future Second Advent and attending events. Therefore, Sproul defends historical, orthodox Christianity, but he leaves open the door for a change of mind:

"Personally, I cringe at the idea of going against such a unified and strong testimony to the historic faith, even though I grant the possibility that they [the historic creeds] are wrong at points. All who are inclined to differ with the creeds should observe a warning light and show great caution. Of course this warning light pales in comparison to the authority of Scripture itself .... To be completely candid, I must confess that I am still unsettled on some crucial matters." (pp. 157-158)

By the historic creeds he seems not to be referring specifically to the Reformation confessions, but to the early ecumenical Christian creeds, which all Christians affirm. What, then, one may inquire, could Sproul find *potentially* in them to disagree with? The deity of Christ? His bodily resurrection? The Trinity? I am certain that Sproul would not for one minute say that one could deviate from historic Christianity at any of these points and still be considered a Christian. One presumes, therefore, that he is referring to Christianity's teaching of the future, physical, Second Advent of Christ, the resurrection of the just and the unjust, and the final judgment. But if he is willing to at least consider jettisoning these aspects of Christianity, why not the others as well?  To say that the others are clearly taught in the Bible begs the question. All sorts of heretics claim to believe the Bible while repudiating the Trinity-this, in fact, was precisely the position of the ancient Arians. Though Sproul does not at this point deny creedal Christianity, or come close to it, he leaves the reader with the distinct impression that he may be willing to do so if he were convinced that the Bible taught this. However, to alter one's views of a future physical Second Coming, resurrection of the just and the unjust, and the final judgment, is to restructure Christianity itself. We cannot alter these doctrines without altering Christianity, any more than we can alter the orthodox Trinity, or the two natures of Christ, without altering Christianity.

Protestants correctly hold that the Bible that is our sole authority is never uninterpreted. Nor is the Faith itself to be neglected (Jude 3). As Philip Schaff observes, flowing out of the Bible itself is a godly, holy tradition which as the Christian Faith has been handed down for 2,000 years. In Charles Hodge's language, no one can reject any fundamental tenet of this Faith and be considered a Christian. Our principal calling is not to answer every cavil of skeptics, or to provide an absolute answer to dispensationalists and other eschatologically misled evangelicals. Our first calling is to defend the Holy Scriptures and the Faith. To a certain extent, Sproul's recent book does this, but it leaves too many questions unanswered and, in this reviewer's opinion, makes far too many concessions to heterodoxy-all, ironically, with the noble intention of fully answering skeptics of the Bible.

Andrew Sandlin
Executive Director
http://www.chalcedon.edu

What do YOU think ?

Submit Your Comments For Posting Here
Comment Box Disabled For Security


Date:
28 Oct 2001
Time:
20:09:35

Comments

What kind of statement is this:

"Though Sproul does not at this point deny creedal Christianity, or come close to it, he leaves the reader with the distinct impression that he may be willing to do so if he were convinced that the Bible taught this"

I would most certainly hope that any Christian would do so if convinced by scripture! Sola Scriptura is to hold God's Word above man's interpretations, innovations, superstitions and creeds.

May we all abandon these creeds if by God's grace His Holy Word teaches us to differ.

Brian Valentine


Date:
11 Jan 2002
Time:
14:59:33

Comments

Sandlin is correct in his warning of Sproul's statement. While affirming Sola Scriptura, we must also understand that some Arminians claim it, too, and yet they come to erroneous soteriology. It is the "faith which was once for all delivered to the saints" (Jude3c) which is indeed summed up in the historical, ecumenical creeds. This is what the apostles and their disciples handed down to us...the truth as it is expressed in the ecumenical creeds. Sola Scriptura has no real meaning in the real world apart from what these creeds express. Otherwise, we are left with a thousand sola scripturas, all contradicting themselves.

Brant Kennedy


Date:
15 Apr 2002
Time:
13:20:02

Comments

I believe that R.C.Sproul's book "The Last Days According to Jesus" does an outstanding job in clarifying the partial preterist viewpoint. I don't believe that his book was trying to answer every question regarding the preterist or partial debate but to provide some new insight into the debate. For a long time American Evangelicilism has been under the sway of dispensationalism and furturist speculation. It is refreshing that partial preterism is making a comeback. Perhaps R.C. Sproul will write a sequal to his book that will answer some of the pointer questions of preterism and partial preterism.


Date:
24 Mar 2003
Time:
05:17:08

Comments

I my self havent read any of Rc spoul books. I have been reading some of Doc.Owen lately. I have come out of Chuck Smith(Calvary Chapel) churchs.I find that those hanging on postmillenmialis is hanging on no better than Perupture.There eschatologically thinking is very dangerous.It is getting many so called believer thinking that we the church would not go through hard trails.We are forgetting that Christ Him self said He will return a second time.Not three or more. Act1 11.


Date:
03 Feb 2004
Time:
16:27:41

Comments

I see a person so filled with pride and yet is so insecure that he covers up his insecurity with his born given intellect to challenge other intellects of his peer, instead of loving his brothers. He has put his name out there to share the Lord's glory. He is one step from destroying himself. He needs repentance more than any man I have ever met.


Date:
30 Mar 2004
Time:
19:39:26

Comments

Sandlin lives in fear of preterism. He knows Scripture supports preterism, so he flees to a hyper-creedalism ---- at the expense of Scripture as the final arbiter of faith and practice.


Date:
08 Aug 2004
Time:
20:33:20

Comments

Thank God for Dispensational truth which is the only approach that makes total sense


Date:
26 Oct 2004
Time:
17:55:21

Comments

Sandlin is a sad, and miserable idiot. He was once great, but is now a loser. Pray for him.


Date:
21 Feb 2005
Time:
14:05:15

Comments

I now understand why dispensational leaders fear preterism . The large amounts of money that will be lost to dispensational ministries when preterism becomes mainstream is vast, unfathomable. How will these churches and mega-churches survive? Should they survive? REFORM TO PRETERISM NOW. This is my prayer ....this is my dream. jwr jogocar@aol.com


Date:
21 Feb 2005
Time:
14:06:49

Comments

the amount of money that these dispensational churches stand to lose is what is implied


Date: 22 Feb 2006
Time: 12:12:00

Comments0:

I for one am so confused by all this. I am so grateful that eschaetology is not something that is held as orthodoxed and I believe that we should be careful to pass it off as if it were.


Date: 14 Jun 2006
Time: 20:12:29

Comments0:

You need to read Jack Roger's book "Presbyterian Creeds." Unless your not a Presbyterian. On page 24 he points out that the Book of Order considers only certain beliefs as essential: Trinity, Incarnation, Justification, Scripture, Sovereignty, Election, Covenant, Stewardship, Sin, and Obedience. Also Phillip Schaff said that the Creeds were only an approximation to scripture and there is the possibility of the creeds being improved upon by the progressive knowledge of the Church!

 

Click For Index Page

Free Online Books Historical Preterism Modern Preterism Study Archive Critical Articles Dispensationalist dEmEnTiA  Main Josephus Church History Hyper Preterism Main

Email PreteristArchive.com's Sole Developer and Curator, Todd Dennis  (todd @ preteristarchive.com) Opened in 1996
http://www.preteristarchive.com