Dispensationalists have been taking a beating in recent years from debaters of the Preterist camp, and today they will no longer accept challenges to debate. Let us hope this is a sign that the sun is beginning to set on his dangerous doctrine. Continue reading “Kurt Simmons: The Road Back to Preterism – A Brief History of Eschatology and the Church (2006)”
It is this transition period that the rabbis discussed frequently in their Messianic debates. They labeled that period “the days of the Messiah.” Continue reading “Ed Stevens: A Forty Year Millennium? (2003)”
The phrase “flesh and blood” shows the need for transformation. It highlights the weakened, sinful estate, not the material condition. Continue reading “Ken Gentry: Christ’s Resurrection and Ours (2003)”
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. Continue reading “William Bell: A Response to Gentry on the Resurrection (2003)”
the careful student of the Scriptures (not to imply that Gentry and all other non-HP exegetes are not “careful”) will discover that the inspired writers did NOT anticipate a physical, bodily resurrection OR “return of the Lord”. Continue reading “Richard MacPherson: A Hyper-Preterist Response to Gentry (2002)”
Now what is this challenge that some raise against the AD 70 fulfillment of the first portion of the Olivet Discourse?
First, hyper-preterism is heterodox. It is outside the creedal orthodoxy of Christianity. No creed allows any second Advent in A.D. 70. No creed allows any other type of resurrection than a bodily one. Continue reading “Ken Gentry: A Brief Theological Analysis of Hyper Preterism (1995)”
The 2010 General Assembly of the Reformed Presbyterian Church General Assembly does hereby adopt the following position concerning the unorthodox eschatological doctrine of Full Preterism, Continue reading “RPC General Assembly: Against Unorthodox Eschatology (2010)”
Jesus is shifting his attention from the destruction of the temple in AD 70 to his second coming at the end of history. In this and the next few articles I will present more than a dozen arguments for the transition in Matthew 24. Continue reading “Ken Gentry: AD70 and the Second Advent in Matthew 24 (2014)”
(1) When approaching a dispensationalist, never — never! — walk up from behind.
But even while encouraging Jews to return to Israel, dispensationalists teach that “Zechariah predicts that two-thirds of the Jewish people in the land will perish during the Tribulation period.”
A cult-like enthusiasm fuels this unorthodox movement, which teaches that the total complex of end time events transpired in the first-century: the Second Advent, the resurrection, the rapture of the saints, and the great judgment. Continue reading “Ken Gentry: Recent Developments in the Eschatological Debate (2001)”
I can never read the New Testament again the same way I read it before reading The Parousia. I hope better scholars than I will continue to analyze and evaluate the content of J. Stuart Russell’s important work.
Gentry claims to provide “a brief introduction, summary, and critique of the system.” This is something that he truly does not do. Nowhere in the book does he lay out in detail the support for the Full Preterist viewpoint Continue reading “Frank Daniels: Days of Future Passed: You Missed It (2016)”
So if Dr. Gentry can accept the Noahic correlation in Luke 17 with the Parousia of Christ at 70 AD, he must therefore concede that this character of tranquillity did in fact have a clear relationship with the apostate Jews of that day.