"Second, it appeals, I believe, to curious, creative minds for whom theological novelty is especially appealing. These individuals rightly grasp  the fact of theological and dogmatic development (who but the most obscurantist would deny it?), but they do not believe that this development may occur legitimately only within the matrix of orthodox Christianity.   Any other theological and dogmatic development, whatever it may be, is not Christian. Christianity, while a highly traditional and historically anchored Faith, does carry in its bosom at any one time a number of gifted (or at least curious) individuals who are not quite satisfied with the doctrinal formulations of their time. Some simply wish to make the Faith relevant to their contemporary situation; and if they do this within the context of  orthodoxy, they may just break ground in advancing the kingdom (Augustine, Aquinas, Luther, Kuyper, and Van Til come immediately to mind). Others are merely arrogant, setting their own imagination against the entire testimony of the saints for 1700 years. To those for whom the constraints of orthodoxy Christianity are uncomfortably restrictive, their own gifted (or, in some cases, ignorant) minds furnish a new and exciting (and heretical and damnable) alternative. I know of no devotee of this heresy, not one, who is deeply schooled in the history of the church or its theology. They may be exegetes or theologians (though there are frankly few of these), but they are not historians. Historians know better.  So, for that matter, do all orthodox Christians." (The Braying of Heretics)

"In his booklet The Rapture of Christians, Southern Baptist evangelist John Bray unambiguously endorses the Hymenaen ("consistent preterist") heresy: the denial of the bodily, physical return of Christ and the bodily, physical resurrection of the saints.

I document this charge below. He holds that the Second Advent occurred on or about A. D. 70, and that the resurrection of the saints occurs at their death. In other words, he denies the physical return  of Christ to earth in power and glory as well as the physical resurrection of the Christian. (What Bray really supports is not a resurrection, but a replacement.)

This is at variance with the Bible's teaching. It is also at variance with Christian orthodoxy, in other words, with Christianity. The doctrines of Christ's physical return and believers' physical resurrection are not secondary, though important, doctrines like baptism, millennialism, and church government. They are at the heart of Christianity.   Christianity is not only a relationship with Jesus Christ (though it surely is not less than that)." (The Braying of Heretics (The Heresies of Bray)