there is, indeed, an historical connection between full Preterism and Universalism. (But then this is true of every other sect as well.) The historical connection between Preterism and Universalism has now been documented by Todd Dennis Continue reading “Kurt Simmons: The Attack on Full Preterism, Death was Destroyed in AD70? (2007)”
Redemption can produce a believer, but believing cannot produce redemption. Continue reading “David Embury: Fulfilled Grace (2004)”
if you understand that faith and works and love and words are the working of God, then you will not set them at odds with grace. Yet it is apparent that final rewards are, quite simply, contingent upon our deserts. Continue reading “Marcus Booker: Comprehensive Disgrace (2004)”
When RJ Rushdoony, the grandpapa of theonomy, died, the movement ended. One of his students, Andrew Sandlin, declared the end of it. It was a good thing to declare. Preterism, however, is a different story. Continue reading “Russell Warren: Reflections on the End of Movements (2007)”
Conference video from Carlsbad, New Mexico eschatology conference Continue reading “Todd Dennis: The (New) History of Full Preterism (2007 Video)”
I think we need to distinguish between full preterism and hyper-preterism. Full preterism is an optimistic eschatology. Don’t think I can say the same thing about hyper-preterism, which has led some right out of Christianity. Continue reading “Discussion on Consistent Preterism and the Impact of AD70 as the Terminal Date (2015)”
Why, indeed, should the destruction of Jerusalem be regarded as of such immense moment, that Christ and his apostles should be continually speaking of it, especially when we consider the nature, and object, and solemn importance of the cause in which they were engaged?
heaven now (Christians are in “heaven now” via covenantal change rather than physical death); universalism (all human beings will eventually be saved). All of these “ideas” are false. Continue reading “Arthur Melanson: Annihilation? Heaven Now? Universalism? (2002)”
So long, then, as Popery is not utterly overthrown, destroyed, the Lord has not come.
It may be urged In favour of the universalist exposition of the 25th of Matthew, that the spread of the Gospel among the Gentiles and their induction into the gospel faith, is what is meant by the “blessed coming to inherit the kingdom,” &c. and their coming into life eternal; but this did not take place in any special sense, at the destruction of Jerusalem.
The verbal pivot on which swings the question, Does the Bible teach the doctrine of Endless Punishment? Is the word Aión and its derivatives and reduplications.
These passages show that the revelation of Christ in judgment was, very near, on the eve of opening when the revelator wrote, which, as we have said, was immediately preceding the event, about A. D. 69; and the destruction of Jerusalem took place about two years after, A. D. 70, so fulfilling all the predictions of Christ and his apostles
Some recent authors have expressed much surprise, that Universalists of the present day should apply so many passages of the New Testament to the destruction of Jerusalem.
In his account of the destruction of the Jews, and of the vengeance of God upon them, Jesus was particular in his reference to what had been written on the subject ; the whole is confined to that generation ; and not the least intimation of punishment in a future state of existence.
Patently, the issue of universalism is currently a matter of widespread discussion in preterist circles. It seems to me that many have gone beyond the scriptural testimony in their understanding of the New Creation, failing to understand that Biblically, the New Creation demands that we live holy lives, and that we condemn sin today.