70AD-ONGOING Inner-Man & Outer-Man: the 2 Parts of Resurrection

IF "resurrection" is the answer to "death,"
THEN we might gain some insight into the meaning of "resurrection" by reviewing some facts about "death."
FACT: God warned Adam that he would "die" the "day" he ate from the Tree of Knowledge of Good & Evil. "Day" had already been defined in this context by saying "there was evening and there was morning, the sixth day," etc., (Gen 1:31), the period between &quo

Preterism 101

Preterism 101
By David A. Green
July, 2002
Website: The Preterist Cosmos

Following this brief article are 101 biblical, preterist "time-indicators." (Hence the title.) There are many more than 101 to be found in Scripture, but these are probably the most blunt and obvious of them all. If we were to include every preterist time-indicator in Scripture, the number would possibly be in the hundreds. My purpose in displaying these passages (with some cross references) is to lay out in a concise, easy-to-read format the overwhelming testimony that our Lord actually fulfilled the Law and the Prophets, as He said He would. (Matt. 5:17)

Now it seems to me that there are only two ways to "get around" these 101 Scriptures and remain a futurist. One of those ways is to dismiss the spirit of imminence that saturates the New Testament and to say that it only indicates things that are "soon in God's sight."

There are some major problems with that approach. If the imminence saturating the New Testament was only an "in-God's-sight" imminence, then why was the Old Testament not also saturated with an "in-God's-sight" imminence? Why did God not tell Adam and Eve, "The Kingdom of Heaven is at hand?" Why did He not tell Abraham, "The Son of Man is about to come in the glory of His Father with His angels; and will then recompense every man according to his deeds?" Why did He not say to Malachi, "This generation will not pass away until all these things take place?"

Why is it that a Second Coming in the 21st century was "imminent" in the 1st century, but was not imminent before the 1st century? There is no substantive defense against this objection. The fact is that what God said was near to the Apostles, He said was not near to the earlier prophets. Perhaps the clearest illustration of this truth is found in a comparison of Dan. 8:26 and Rev. 22:10:

6th century B.C: "Seal up the vision; for it shall be for many days." (Dan. 8:26)

1st century A.D.: "Do not seal up the words of the prophecy of this book, for the time is near." (Rev. 22:10)

What God said was far away in Daniel's time, He said was imminent in the Apostles' time. The implication is inescapable: The imminence in the New Testament was real.

Granted, it is not unreasonable to use an expression of imminence or brevity in reference to a relatively long period of time, (II Cor. 4:17) but it is biblically unreasonable to interpret every statement of eschatological imminence throughout the New Testament as meaning "2,000 years later." If we are going to claim scriptural support for such a hermeneutical approach, the only option is to make II Peter 3:8 ("With the Lord a day is like a thousand years") a "Code Key" that unlocks the "secret" meaning of the Spirit. But not only is that method Gnostic-like, it makes eschatology (and ultimately, soteriology) utterly impossible to understand correctly without the mystical elucidation of II Peter 3:8 (and Ps. 90:4).

The second technique that is employed to "get around" the New Testament declarations of imminence is to dichotomize the spirit of imminence (and therefore the unified eschatological theme of Scripture), and to say that some or most New Testament imminence Scriptures do indeed indicate nearness in time (such as in references to the Great Tribulation in A.D. 66-70 and to a "coming" in judgment in A.D. 70.) but that other imminence Scriptures are in reality not statements of imminence at all. (In this approach, all references to the Second Coming, the Resurrection of the Dead and the "final Judgment" are said to contain no indications of imminence whatsoever.)

The problem with this method is simply this: Denial. The Bible says it. They deny it. They have thereby been forced to construct a duplicitous, theological system of "Yes" and "No." They have created a kind of twilight land of both "shadow" and "substance." (the land of partial preterism and historicism) They are rather like Saul of Tarsus, a man who sincerely and ignorantly "kicked against the goads" of the plain declarations of Scripture.

Many who have found themselves in this predicament recognize that they are in abject exegetical poverty, and so they end up appealing strictly and only to the authority of "the historic Church and her creeds." Not unrelated to this sad phenomenon is the defection of many protestants to the Eastern Orthodox Church.

Denial is a complicated and destructive thing indeed. Like deception, it becomes a tangled web. The incredible eschatological confusion that has plagued the Christian world since the days of the Reformation is a testimony to that fact.

But in contrast to the chaos of futurism, the Scriptures (below) have a straightforward teaching, which is this: The fulfillment of all prophecy was "at hand," "near," "soon," "about to be," etc. when the New Testament was written, and it was all to be fulfilled by the time the old covenant vanished and its temple was destroyed (in A.D. 70).

The prophetic message is so simple, yet it is so profound. In a way it is not surprising that we missed it for so long.

Now a final note. The Apostle Peter was referring to eschatology when he said the following:

"...in which are some things hard to understand, which the untaught and unstable distort, as they do also the rest of the Scriptures, to their own destruction." (II Peter 3:16)

Be careful what you do with the truth. Being in possession of a true, biblical proposition is by no means an evidence of being wise, no matter how wonderful the proposition is. There is no denying that some preterists are "untaught and unstable," and have used preterism to "distort" the Scriptures. (They are Universalists, Arians, Neo-Gnostics, etc.) They despise the collected teachings of the historic Church as being little more than the tricks of jugglers, and have blasphemed virtually every pillar of the Faith. They imagine themselves to be pioneers, but they are revilers in the tradition of II Peter and Jude. Do not follow them. Avoid them at all cost. Please see my Q&A #33.

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101 Preterist Time-Indicators

1. "The Kingdom of Heaven is at hand." (Matt. 3:2)

2. "Who warned you to flee from the wrath about to come?" (Matt. 3:7)

3. "The axe is already laid at the root of the trees." (Matt. 3:10)

4. "His winnowing fork is in His hand." (Matt. 3:12)

5. "The kingdom of heaven is at hand." (Matt. 4:17)

6. "The kingdom of heaven is at hand." (Matt. 10:7)

7. "You shall not finish going through the cities of Israel, until the Son of Man comes." (Matt. 10:23)

8. "....the age about to come." (Matt. 12:32)

9. "The Son of Man is about to come in the glory of His Father with His angels; and will then recompense every man according to his deeds." (Matt. 16:27)

10. "There are some of those who are standing here who shall not taste death until they see the Son of Man coming in His kingdom." (Matt. 16:28; cf. Mk. 9:1; Lk. 9:27)

11. "'When the owner of the vineyard comes, what will he do to those vine-growers?' '....He will bring those wretches to a wretched end, and will rent out the vineyard to other vine-growers, who will pay him the proceeds at the proper seasons.' '....Therefore I say to you, the kingdom of God will be taken away from you, and be given to a nation producing the fruit of it.' ....When the chief priests and the Pharisees heard His parables, they understood that He was speaking about them." (Matt. 21:40-41,43,45)

12. "This generation will not pass away until all these things take place." (Matt. 24:34)

13. "From now on, you [Caiaphas, the chief priests, the scribes, the elders, the whole Sanhedrin] shall be seeing the Son of Man sitting at the right hand of Power, and coming on the clouds of heaven." (Matt. 26:64; Mk. 14:62; Lk. 22:69)

14. "The kingdom of God is at hand." (Mk. 1:15)

15. "What will the owner of the vineyard do? He will come and destroy the vine-growers, and will give the vineyard to others. ....They [the chief priests, scribes and elders] understood that He spoke the parable against them." (Mk. 12:9,12)

16. "This generation will not pass away until all these things take place.” (Mk. 13:30)

17. “Who warned you to flee from the wrath about to come?” (Lk. 3:7)

18. “The axe is already laid at the root of the trees. " (Lk. 3:9)

19. "His winnowing fork is in His hand…." (Lk. 3:17)

20. “The kingdom of God has come near to you.” (Lk. 10:9)

21. “The kingdom of God has come near.” (Lk. 10:11)

22. “What, therefore, will the owner of the vineyard do to them? He will come and destroy these vine-growers and will give the vineyard to others." …The scribes and the chief priests …understood that He spoke this parable against them.” (Lk. 20:15-16,19)

23. “These are days of vengeance, in order that all things which are written may be fulfilled.” (Lk. 21:22)

24. "This generation will not pass away until all things take place.” (Lk. 21:32)

25. "Daughters of Jerusalem, stop weeping for Me, but weep for yourselves and for your children. For behold, the days are coming when they will say, 'Blessed are the barren, and the wombs that never bore, and the breasts that never nursed.' Then they will begin to say to the mountains, 'Fall on us,' and to the hills, 'Cover us.'” (Lk. 23:28-30; Compare Rev. 6:14-17)

26. "We were hoping that He was the One who is about to redeem Israel.” (Lk. 24:21)

27. "I will come to you. …In that Day you shall know that I am in My Father, and you in Me, and I in you.' …'Lord, what then has happened that You are about to disclose Yourself to us, and not to the world?'" (Jn. 14:18,20,22)

28. "If I want him to remain until I come, what is that to you?" (Jn. 21:22)

29. “This is what was spoken of through the prophet Joel: 'And it shall be in the last days…'” (Acts 2:16-17)

30. “He has fixed a day in which He is about to judge the world in righteousness…” (Acts 17:31)

31. “There is about to be a resurrection of both the righteous and the wicked.” (Acts 24:15)

32. “As he was discussing righteousness, self-control and the judgment about to come…" (Acts 24:25)

33. “Not for [Abraham's] sake only was it written, that [faith] was reckoned to him [as righteousness], but for our sake also, to whom it is about to be reckoned.” (Rom. 4:23-24)

34. “If you are living according to the flesh, you are about to die.” (Rom. 8:13)

35. “I consider that the sufferings of this present time are not worthy to be compared with the glory that is about to be revealed to us.” (Rom. 8:18)

36. "It is already the hour for you to awaken from sleep; for now salvation is nearer to us than when we believed. The night is almost gone, and the day is at hand." (Rom. 13:11-12)

37. “The God of peace will soon crush Satan under your feet.” (Rom. 16:20)

38. “The time has been shortened.” (I Cor. 7:29)

39. “The form of this world is passing away.” (I Cor. 7:31)

40. “Now these things …were written for our instruction, upon whom the ends of the ages have come.” (I Cor. 10:11)

41. “We shall not all fall sleep, but we shall all be changed, in a moment, in the twinkling of an eye, at the last trumpet; for the trumpet will sound, and the dead will be raised imperishable, and we shall be changed.” (I Cor. 15:51-52)

42. "Maranatha!" [The Lord comes!] (I Cor. 16:22)

43. "...not only in this age, but also in the one about to come.” (Eph. 1:21)

44. “The Lord is near.” (Phil. 4:5)

45. "The gospel …was proclaimed in all creation under heaven." (Col. 1:23; Compare Matt. 24:14; Rom. 10:18; 16:26; Col. 1:5-6; II Tim. 4:17; Rev. 14:6-7; cf. I Clement 5,7)

46. “…things which are a shadow of what is about to come.” (Col. 2:16-17)

47. “…we who are alive, and remain until the coming of the Lord… …We who are alive and remain shall be caught up together with them in the clouds… …You, brethren, are not in darkness, that the Day should overtake you like a thief.” (I Thess. 4:15,17; 5:4)

48. “May your spirit and soul and body be preserved complete, without blame at the coming of our Lord Jesus Christ.” (I Thess. 5:23)

49. “It is only just for God to repay with affliction those who afflict you, and to give relief to you who are afflicted and to us as well when the Lord Jesus shall be revealed from heaven with His mighty angels in flaming fire.” (II Thess. 1:6-7)

50. “Godliness …holds promise for the present life and that which is about to come.” (I Tim. 4:8)

51. “I charge you …that you keep the commandment without stain or reproach until the appearing of our Lord Jesus Christ.” (I Tim. 6:14)

52. “…storing up for themselves the treasure of a good foundation for that which is about to come, so that they may take hold of that which is life indeed.” (I Tim. 6:19)

53. “In the last days difficult times will come. For men will be lovers of self… …Avoid these men. For of these are those who enter into households and captivate weak women… …These also oppose the truth… …But they will not make further progress; for their folly will be obvious to all…” (II Tim. 3:1-2,5-6,8-9)

54. “I solemnly charge you in the presence of God and of Christ Jesus, who is about to judge the living and the dead…” (II Tim. 4:1)

55. “God, after He spoke long ago to the fathers in the prophets in many portions and in many ways, in these last days has spoken to us in His Son.” (Heb. 1:1-2)

56. “Are they not all ministering spirits, sent out to render service for the sake of those who are about to inherit salvation?” (Heb. 1:14)

57. “He did not subject to angels the world about to come.” (Heb. 2:5)

58. “…and have tasted …the powers of the age about to come.” (Heb. 6:5)

59. "For ground that drinks the rain which often falls upon it and brings forth vegetation useful to those for whose sake it is also tilled, receives a blessing from God; but if it yields thorns and thistles, it is worthless and near a curse, and it's end is for burning.” (Heb. 6:7-8)

60. “When He said, 'A new covenant,' He has made the first obsolete. But whatever is becoming obsolete and growing old is ready to disappear.” (Heb. 8:13)

61. “The Holy Spirit is signifying this, that the way of the [heavenly] Holy Places has not yet been revealed, while the outer tabernacle is still standing, which is a symbol for the present time. Accordingly both gifts and sacrifices are offered which cannot make the worshiper perfect in conscience, since they relate only to food and drink and various washings, regulations for the body imposed until a time of reformation.” (Heb. 9:8-10; Compare Gal. 4:19; Eph. 2:21-22; 3:17; 4:13)

62. “But when Christ appeared as a high priest of the good things about to come…” (Heb. 9:11)

63. “Now once at the consummation of the ages He has been manifested to put away sin.” (Heb. 9:26)

64. “For the Law, since it has only a shadow of the good things about to come…” (Heb. 10:1)

65. “…as you see the Day drawing near.” (Heb. 10:25)

66. “…the fury of a fire which is about to consume the adversaries.” (Heb. 10:27)

67. “For yet in a very little while, He who is coming will come, and will not delay.” (Heb. 10:37)

68. “For here we do not have a lasting city, but we are seeking the one that is about to come.” (Heb. 13:14)

69. "Speak and so act, as those who are about to be judged by the law of liberty." (Jms. 2:12)

70. “Come now, you rich, weep and howl for your miseries which are coming upon you. …It is in the last days that you have stored up your treasure!” (Jms. 5:1,3)

71. “Be patient, therefore, brethren, until the coming of the Lord.” (Jms. 5:7)

72. “You too be patient; strengthen your hearts, for the coming of the Lord is at hand.” (Jms. 5:8)

73. “…salvation ready to be revealed in the last time.” (I Peter 1:5)

74. “He …has appeared in these last times for the sake of you.” (I Peter 1:20)

75. “They shall give account to Him who is ready to judge the living and the dead.” (I Peter 4:5)

76. “The end of all things is at hand; therefore, be of sound judgment and sober spirit for the purpose of prayer.” (I Peter 4:7)

77. "For it is time for judgment to begin with the household of God.” (I Peter 4:17)

78. “…as your fellow elder and witness of the sufferings of Christ, and a partaker also of the glory that is about to be revealed.” (I Peter 5:1)

79. “We have the prophetic word …which you do well to pay attention as to a lamp shining in a dark place, until the Day dawns and the morning star arises in your hearts.” (II Peter 1:19)

80. “Their judgment from long ago is not idle, and their destruction is not asleep.” (II Peter 2:3)

81. “In the last days mockers will come. …For this they willingly are ignorant of…” (I Peter 3:3,5)

82. “But the day of the Lord will come like a thief, in which the heavens will pass away with a roar and the elements will be destroyed with intense heat, and the earth and its works will be burned up. Since all these things are to be destroyed in this way, what sort of people ought you to be in holy conduct and godliness, looking for and hastening the coming of the day of God.” (II Peter 3:10-12)

83. “The darkness is passing away, and the true light is already shining.” (I Jn. 2:8)

84. “The world is passing away, and its desires.” (I Jn. 2:17)

85. “It is the last hour.” (I Jn. 2:18)

86. “Even now many antichrists have arisen; from this we know that it is the last hour.” (I Jn. 2:18; Compare Matt. 24:23-34)

87. “This is that of the antichrist, of which you have heard that it is coming, and now it is already in the world.” (I Jn. 4:3; Compare II Thess. 2:7)

88. “For certain persons have crept in unnoticed, those who were long beforehand marked out for this condemnation. …About these also Enoch …prophesied, saying, 'Behold, the Lord came with many thousands of His holy ones, to execute judgment upon all, and to convict all the ungodly…'” (Jude 1:4,14-15)

89. “But you, beloved, ought to remember the words that were spoken beforehand by the apostles of our Lord Jesus Christ, that they were saying to you, 'In the last time there shall be mockers, following after their own ungodly lusts.' These are the ones who cause divisions…” (Jude 1:17-19)

90. “…to show to His bond-servants, the things which must shortly take place.” (Rev. 1:1)

91. “The time is near.” (Rev. 1:3)

92. “Nevertheless what you have, hold fast until I come.” (Rev. 2:25)

93. “I also will keep you from the hour of testing which is about to come upon the whole world.” (Rev. 3:10)

94. “I am coming quickly.” (Rev. 3:11)

95. “And she gave birth to a son, a male child, who is about to rule all the nations with a rod of iron.” (Rev. 12:5)

96. "And in her [the Great City Babylon] was found the blood of prophets and of saints and of all who have been slain on the earth." (Rev. 18:24; Compare Matt. 23:35-36; Lk. 11:50-51)

97. “…to show to His bond-servants the things which must shortly take place.” (Rev. 22:6)

98. "Behold, I am coming quickly. " (Rev. 22:7)

99. "Do not seal up the words of the prophecy of this book, for the time is near." (Rev. 22:10; Compare Dan. 8:26)

100. "Behold, I am coming quickly.” (Rev. 22:12)

101. "Yes, I am coming quickly." (Rev. 22:20)

 

Preterism 101
By David A. Green
July, 2002
Website: The Preterist Cosmos

Timeline: 

Bible Tools

The following is a list of online Bible programs & Bible tools to assist you in your study of the Scriptures.

Bible Tools

biblegateway.com - Multiple translations

blueletterbible.org - With Strong's Concordance, Lexicons, & commentaries.

Audio Bible - Listen to any passage of the Bible (KJV Only)

Picture Bible - Good for small children, multiple languages

Historical Context

Edersheim's Bible History - Extensively cross-linked commentary

History of the English Bible Translations - With great timeline

Thrones of Blood, A History of the Times of Jesus - by Josephus (Abridged AUDIO DOWNLOAD via Audible.com)

The Jewish War by Josephus - (Unabridged AUDIO CD narrated by Charlton Griffin via Amazon.com)

Audio

Audio Bible - Listen to any passage of the Bible (KJV Only)

Thrones of Blood, A History of the Times of Jesus - by Josephus (Abridged AUDIO DOWNLOAD via Audible.com)

The Jewish War by Josephus - (Unabridged AUDIO CD narrated by Charlton Griffin via Amazon.com)

The Apostolic Bible Polyglot & the New Orthodox Study Bible

I am looking forward to the New Orthodox Study Bible that is due for delivery early 2008. Its Old Testament is primarily based upon the Greek Old Testament LXX for reasons the Orthodox have always understood: the extant Greek Old Testament manuscripts date to 200BC, that is, about 1,000 years older than the Hebrew Masoretic Old Testament texts, brought forth 2 centuries before anybody had a motive to alter the Bible to counter teachings of Jesus, the Apostles, & the New Testament. The link to th is here: http://www.lxx.org/##

Consistent Full Preterist conclusions lend themselves to Universalism

By Todd Dennis, a relevant excerpt from his' PreteristArchive.com website:
http://preteristarchive.com/Preterist/Idealism/dennis-todd_06-03.html

IT SHOULD BE NOTED THAT TODD DENNIS USES THE TERM "FULL PRETERISM"
TO REFER TO THE SAME THING CALLED BY PROPHECYHISTORY.COM AS "30-70AD MILLENNIALISM"
THAT IS: "FULL PRETERISM" = "30-70AD MILLENNIALISM"


INVESTIGATING THE "HYMENAEAN CHARGE"

I hope this page helps explain why I'm personally making the move as far away from full preterism as possible. It is recognized that dogmatic full preterist "true believers" will always take issue with the points on this page; however, my intent is really only to show the open-hearted that there is a need to question the legitimacy of full pret assumptions and seriously evaluate all its claims to the point of registering the consequences. This applies to all doctrinal shifts during our lives, which process will hopefully never end. Having promoted the view for over a decade, though, I feel a real sense of responsibility to point out the errors discovered.
We can often find ourselves in trouble when we build unproved assumptions upon assumptions. It is easy enough to get so far ahead of facts, that what was left unproven quickly turns into a fundamental point upon which layers of further assumptions are built. Please take, for instance, the following line of reasoning from the earliest known full preterist author. Notice that between his 'if' and 'then' logical argument lies piles and piles of assumptions -- all of which are taken as a whole, and treated as settled and obvious :
Now, if at the destruction of Jerusalem there was a taking away of the first covenant; a removing of .the old heaven and earth, and a burning up of the same ; and if sin, Satan, death, and hell have their true and scriptural meaning in reference only to the two covenants of Sinai and Sion, as consequent upon the Adamic transgression - and proof to the contrary is defied - if these things be so, then are we warranted in concluding….
By attempting to make the fulness of the consummation of the ages fit into the historical year of AD70, full preterist systems build upon a fundamental truth which is very much still a matter of debate. Accordingly, those systems seek to find natural imagery in that period which answers to the prophecies of the Bible according to that fundamental, unassailable presumption.
When those settled issues are challenged, the systems are so committed to what lies far ahead -- generally unwilling to investigate the critical principles which lay far behind -- that the objections are typically dismissed with a wave of the hand and treated with scorn. This is a problem.
This anti-Berean approach yields many negative consequences, doctrinally and interpersonally.
Doctrinally, the trend of using natural people and events to explain spiritual and eternal realities in Christ results in the declaration that the shadows are actually the substance (It is upon this basis that full preterism is being investigated as actually being "Hyper Preterism" after all). As noted, the substance is regarding "things not seen" -- AD70 best being seen as the confirmation perhaps.. but not as the actual substance of the promises and inheritances to God's people -- which are spiritual in nature, and much more glorious (II Cor. 1:20). (It is helpful to consider the "Land Promises to Israel" in this regard. More details regarding this hermeneutical method are listed here)
The consequences to interpersonal communication and intrapersonal behavior are apparent enough, and are displayed on message boards from every Christian system around the Internet. It seems axiomatic that the sowing of absolute self-certainty in one's own position yields a sense of superiority and pride. If it gets frustrated and frantic, this "magical thinking" quickly turns into narcissism and can even be deadly to people and marriages.

In regards to the "hyper preterist" charge, it appears that upon both of these grounds - doctrinal and personal - those who claim that the resurrection is "in AD70" actually do fulfill the charges against the heretic Hymenaeus: 2 Timothy 2:18: "Who concerning the truth have erred, saying that the resurrection is past already; and overthrow the faith of some. ." (by the way, this doesn't mean that the resurrection is to be expected at some historical point in the future either, so the charge of my view being partial preterism is mistaken).
Without any regard for the argument that Paul was merely stating that he was a little ahead of his time (the resurrection coming within 10 years), this is not germane to the point in question. Whether stating that the resurrection was in AD60 (Hymenaeus), 70 (Full Preterism), or 2006, if one is teaching that the resurrection of all the dead is past already, then they are placing themselves underneath the consideration of this statement by Paul.
There are also other aspects of Paul's problem with the teaching of Hymenaeus besides simply his timing of the resurrection, as well. By seeking to "overthrow the faith" of sincere people, the heretic was treating the body of Christ destructively and with disrespect -- placing his love for his beliefs above his love for his brother. This same 'scalping' tendency can be seen among many full pret "true believers," who openly relish overthrowing the faith of Futurists in order to establish their own. No longer is the focus on leading the lost to Christ; instead, evangelistic zeal is given over to 'teaching the truth of Covenant Eschatology' and overthrowing the beliefs of brothers and sisters in Christ. This is no small issue, particularly considering the violence and venom that is associated with a lot of that work which pits itself against the Body in a wholly divisive way. This methodology is explicitly condemned in the Word.
In addition to the previously mentioned "hymenaean hallmarks" of teaching that the resurrection is over, and in seeking to overthrow the faith of believers, there is a third significant reason why this view is being investigated as "hyper-preterism" -- the common teaching that there is no longer need for faith at all. The reasoning is that, since AD70 brought the fullness, and, no longer seeing through a glass darkly we now see face to face, our faith has been turned to sight. This is akin to the common teaching that since believers were given all of Christ in AD70, there is no more need for the Holy Spirit. By believing that the fullness came in history, it is often taught that there is no longer place for those things in part. Therefore, by teaching that there is no more need for faith, that view would indeed "overthrow the faith of some" -- and I have seen it happen many times.
The claim from a former full preterist that the hymenaean charge rings true (in both the error and the overthrow of faith) would hopefully raise serious flags of warning. And yet, those who are "true believers" in the view reflexively dismiss the hymenaean charge with a wave of the hand, and will say something like "this charge is nothing new, and has been dealt with before." Regarding this infamous "oh-so-certain" self-assurance of certain Christians, ignorance is bliss. As a result of the hobbyist approach to theology, which is in large part a child of the World Wide Web, systems are typically sculpted in a very shoddy manner. That which doesn't support the predetermined result is typically put aside pending further study -- or ignored altogether. Perhaps there is a legitimate reason why certain arguments against the view are used time and again.
CONSISTENT FULL PRETERIST CONCLUSIONS LEND THEMSELVES TO UNIVERSALISM
Despite the appearance of broad consensus, there are really precious few areas of general agreement among (or even within) the various full preterist hybrids. It has been joked that there are as many full preterist leaders as there are full preterists, but it is not far from the truth to say that each has their own unique spin on doctrine.
Regardless of the differences from one system to another, however, what may be most important to observe is the level of consistency presented within themselves. It seems that all full preterist approaches can be seen as falling within varying degrees of consistency in application of their fundamental hermeneutic of AD70 consummation.
Those who are relatively new to the view tend to think that they know what is all about based upon a cursory reading of Matthew 24:34, but it really does take a few years to get past the initial burst of re-discovery in order to recognize the logical and scriptural conclusions of the hermeneutic itself. Without waiting on the Lord and patiently learning as the Spirit provides, we may learn the errors of our ways through negative experience. This is one reason why it is important to resist the impulse to "know everything overnight."
Consistency within the system is really what sets the newbies apart from the more experienced, generally speaking. Just like with Dispensationalism, one can believe that Jesus is King now, but if the system will not allow it, then they are just inconsistent, and inexperienced within their own hermeneutic, not really representing it for what it teaches. The same is true, in my opinion, with that form of full preterism which teaches that everything was fulfilled historically by AD70, and yet that not everyone in the world enjoys its benefits.
By assuming a fundamental hermeneutic which applies the blessings of prophecy to all people in history post AD70 -- not making the important clarification IN CHRIST -- the errors start to compound, and a particular trend of doctrine starts to emerge. This particular stream has been recognized by a large number of people who are now embracing doctrines of Universalism, or comprehensive grace and redemption.
It is often said in full preterist circles that one's eschatology directly effects their doctrine of salvation.. and this is certainly the case. Forms of Universalism, as a result of a more consistent application of the completely fulfilled eschatology, are being increasingly recognized, from with and without, as the true face of full preterism. Though a trend within a system cannot disprove a system, the fundamental hermeneutic can.
There are a number of uniquely full preterist conclusions which, though they may not naturally lead to doctrines of Universalism, certainly do lend themselves to this view. And though I do not embrace Universalism myself, I absolutely recognize that to them belongs the progressive banner of full preterism, and that they are correct to declare themselves the most consistent preterists.
With the basic assumption (which I do not share) that the passing of the Mosaic Law was the focus of eschatology, a number of Universalist-friendly conclusions emerge. Though not all systems embrace every one of these conclusions, they are all certainly representative of general full preterist views :
· Satan was utterly destroyed in AD70
· "The Sin" was utterly destroyed in AD70
· "The Law" totally passed away in AD70 (Covenant Eschatology in particular)
· Everyone is in the "New Heavens and Earth" post AD70
· Everyone is in the "Age to Come" post AD70
It must be clearly stated again that the charge is not that full preterism or covenant eschatology leads to Universalism, but that this trend of thought lends itself to those conclusions. For instance, there are views of "Comprehensive Redemption" and "Comprehensive Grace" exploding throughout the movement, and finding wide exposure at the leading websites. Although some disclaim any direct connection to Universalism, there seems little point in denying that they are just a pace or two away... perhaps even walking up to the edge of the cliff, if not taking the fatal step. From the founder of Covenant Eschatology himself, to vocal contributors on many websites (pro and con), to numerous private individuals with whom I correspond, the direction of inquiry relates to how the destruction of sin and the law relates to the broad application of redemption in the post ad70 world. The numbers do not lie, and point directly to the intimate relationship between all forms of full preterist eschatology and Universalism. In the coming months, the two hundred year history of Preterist Universalism will be presented here. For now, notice that the earliest known Full Preterist book was written by a man who shortly thereafter adopted Universalism:


EARLIEST KNOWN FULL PRETERIST BOOK, WRITTEN SHORTLY BEFORE HIS CONVERSION TO UNIVERSALISM!


The Second Advent of Jesus Christ: A Past Event
(1845)


HERMENEUTICAL INCONSISTENCIES (AND NOVELTIES) WITH NON-UNIVERSALIST FORMS OF FULL PRETERISM
I recognize that full preterist Calvinists absolutely reject the broadening of redemption to every last person in the world, but I believe this fact is based more on their commitment to Reformed soteriology than to their determination for absolute full preterist consistency. Clearly, a Calvinist would never embrace Universal redemption, regardless of how consistent it may or may not be with their chosen eschatology. This is akin to Pentecostal Preterism maintaining the continued applicability of the Apostolic administration, despite have passed beyond their consummation in AD70, as their full preterist eschatology teaches. Not being willing to leave the greater aspect of their theology, yet wishing to hold to full preterism, a happy (though inconsistent) median is found, and the rest is "winked at" in regards to consistency.
In light of the question of consistency, it should be considered how a consistent full preterist view, which acknowledges that the law, the devil, sin, and such were utterly destroyed in AD70, could not be considered lending itself to Comprehensive Redemption?
Considering the sweeping nature of the fundamental assumption of world-wide New Covenant / New Heavens and Earth application in the post-AD70 environment, the answers given to that question demand intense scrutiny. Though particular answers to that dilemma have been offered, they usually require the creation of a previously unknown damning "law of Christ" or some other "doctrinal patch" to cover this hole -- such as a redefinition of "second death," or the creation of a brand new laws which secure for them the balance between particular atonement with universal eschatology. Obviously, the Reformed answer will be that Adam's death still applies to those not in Christ -- which is precisely the point of this article.. that the consummation is to be found IN CHRIST, and not in history. To say that the "consummation of the ages is in ad70" in a universal fashion, and then to make the reception of atonement individually in Christ regardless of that consummation is the inconsistency with which the "historical corporate consummationism" of the Reformed (all limited atonement full preterist systems) are forced to live.
To frame the consistency issue in terms of the Consummation of atonement itself the question must be asked : how many "consummations" are there? Is AD70 the only consummation.. or are there multiple consummations - with a second one which takes place when the person in Adam is "dead and raised in the likeness of Christ", as per certain full preterist systems? Those FP systems which teach "Immortal Body at Death" seem to suggest three different consummation: first in AD70, then in being "born again", and then after physical death. Universalism, on the other hand, typically teaches that there is but one consummation - that in AD70, which settled the issues of Adam and Christ. Preterist-Idealism, on the other hand, though likewise teaching that there is but one true consummation, focuses it as being in Christ, which settles the matter of death, atonement and consummation - AD70 being the outward show of that work of Christ as likewise revealed in AD30.
For now, suffice it to point out just two other dilemmas regarding the consistency of the Reformed approach. Consider the destruction of death and the devil. It is taught among Reformed full prets that death was defeated for all, yet that one must be in Christ to receive its benefits. This is unlike the teaching regarding Satan, though, who is said to be destroyed regardless of one's status in Christ. The issue of consistency with the Reformed also plays itself out in recognition of the limitation of the term 'world.' On one hand, a rightful limitation to being 'in Christ' is seen in terms of "first things," but when it comes to "last things" these limitations are discarded in favor of an end that effects absolutely all. These points will be given a fuller presentation in the months to come.
At the very least, it should be considered that Max King, the founder of Covenant Eschatology, and the man most experienced in the view -- therefore the most likely to have developed a consistent approach -- has developed a Universalist-friendly message of "Comprehensive Grace" to maintain consistency between his eschatology and his soteriology. It appears that countless other full preterists have walked down the path created by the Reformed preterists into the Universalist camp. Certainly, the most vocal and visible -- if not fastest growing -- group of full preterists are the Universalists... whereas the Calvinist influence and numbers appear to be diminishing.
So just as Apostolic / Pentecostal Full Preterism accepts the message of complete fulfillment in that generation up to a point (stopping short of the apostolical gifts), Limited Atonement Full Preterism accepts the message of absolute consummation of all things in AD70 up to a point (stopping short of the effects of Adam's fall). I don't begrudge them their right to do it.. I completely understand and would expect nothing else ; however, so far as consistency goes, they are challenged in my opinion. My point being that in order to truly judge Full Preterism, it must be done using the most consistent approach.
HOW FULL PRETERISM FAILS THE INDIVIDUAL
In spite of this critical look at the trends within Full Preterism and Covenant Eschatology to Universalism, theology is not the motivational factor in this article's call for a much closer re-evaluation of the consequences of looking to history for ultimate prophetic consummation. Having been a church pastor, the consequences of theology upon the hearts and spiritual lives of listeners is known to be of primary and most urgent concern.
For those who have left churches, or found themselves experiencing intense isolation, the personal costs of separating based upon "last things" are clear enough. What is ironic is that, after having left previous fellowships due to disagreements with "last things" find themselves experiencing even more intense isolation due to disagreements with "first things" among those whom they generally agree in the "last things." Having attempted for a decade to forge a unified fellowship of Preterist using the Internet, I realize that the sense of isolation can become even more intense even with the new technology. I've often seen this lack of unity (and oftentimes intense divisionism) lead to grievous disillusionment -- with many walking away from Christianity altogether, as there seemed to be nowhere else to go.
By making "last things" the primary basis of fellowship, there is an inherent consequence of isolation. This trend of compounding isolation and subsequent disillusionment is no fluke. This trend is probably very similar in other sects, but it is certainly true in full preterism. This isolationism seems to gradually increase hopelessness and dissatisfaction. And even if it doesn't effect the "believer" the house, it can very much have an effect on spouses and children. This might be the reason for the massive turnover in full pret. Certainly, there are natural consequences in uniting around something besides the cross of Christ.
For those who wonder why more people do not embrace full preterism, one answer lies in its coldness. Not only doesn't that theology reach within the hearts of people, it doesn't even try. Though those in positions of leadership may tend to think that convincing the minds of people is the critical part of their work, no amount of head knowledge can cover for heart suffering. The dramatic turnover in full preterism has been particularly noticeable over the last 10 years, and the inability of the logical "mind" to satisfy the spiritually hungry "heart" is what I think leads most people to seek better answers -- or, rather, to embrace any eschatology, so long as the more important aspects of that theology are able to minister deep within to the very real tensions and tears that are experienced today.
This appeal is meant to be a recommendation to the authors and teachers within the movement , to search within and see if the "head" certainty that full preterism provides sufficiently provides the peace and rest that are promised for God's people.
FORSAKING THE INDIVIDUAL FOR THE CORPORATE
The most common complaint against the full preterist view is its inability to answer the "what now?" questions... but there is a concern that runs much deeper. By identifying the corporate "consummation of the ages" as having been settled for all time in AD70, the individual believers' "transition period" is removed from today, being made a first century reality alone. This error neglects the importance of the "glory to glory" process at work in the life of the believer, (as they pass from old to new within themselves) and chooses rather to accept that there is no sin, death, or devil to be contended with today. In short, full preterist doctrine chooses the corporate over the individual, and this betrayal results in much suffering for those left grappling with the very real transition process within their lives.
By insisting that the devil, law, sin and death have been utterly destroyed for all in AD70, it leaves a sense of failure within those who find themselves still very much under the chains of law and sin in their own lives. Though many teachers may think that a proper doctrinal explanation of the victory we have in Christ should be sufficient to overcome this internal crisis, it is not nearly so effective; in fact, when your heart is suffering, the last thing that is needed is a pep talk or a mind game. No amount of head knowledge can heal heart suffering... rather, it makes the pain even more acute, and the situation seem even more hopeless.
This plight has been the reality for countless simple students, who don't have the luxury of the self-certainty displayed by many of the more convinced leaders and teachers. And what is striking is that even as many of those in leadership positions in the past have dropped out as a result of their own inability to find rest and peace within the full preterist framework, the fundamental problem is left unaddressed. Dismissing the applicability of the tensions displayed in the New Testament, I believe, has a lot to do with this. By assuming perfection and total completion, we lose the results that come from the tension between old and new, and are only left with confusion as to why things aren't better than they are. Consequently, some have left the faith altogether, believing that full preterism -- representing gospel truth -- exposes the failure of the gospel. Clearly, this line of thought does not reflect a large percentage of those who have fallen away from the movement. Nor is the dropout trend intended to be portrayed as inevitable. There are those in every movement, such as the true believers in the last days of Jerusalem, that will never turn from their certainty in the cause, no matter how much struggle is happening within them, or how many people are suffering around them.
It is my sincere message to any "true believer" full preterists who are in crisis personally, to consider that there is an explanation within the context of fulfilled eschatology that will comfort the heart, while providing understanding for the tensions of your circumstance.
FOCUS ON THE INDIVIDUAL HERE AND THE CORPORATE THERE
Part of this answer is recognizing that what is accomplished corporately in the spiritual realm plays itself out in the process of time. Like the work of the cross of Christ, what is a corporate reality in the eternal state must be applied to each individually in time. We would not say that we received the benefit of the shed blood in AD30, not having yet been born (or born again), even though Christ died in that historical day. Rather, we would tend to see that corporate fulfillment dispensed to each sinner saved this day and beyond. The redemption purchased for the entire Body of Christ is given when you "confess with thy mouth the Lord Jesus, and believe in thy heart that God hath raised him from the dead -- then thou shalt be saved." Likewise, focusing solely on a corporate consummation in AD70, placing it as settled for all time in the natural realm, without individual application today, denies the "transition period" within the individual, and the importance of the "glory to glory" process at work in the life of the convert today.
If we can contemplate what the personal imagery of the crucifixion and resurrection of Christ means, besides just one man coming back to life (as had been done before), then we begin to see what spiritual reality that event signified, and how it all points straight into the deepest part of our hearts. Approaching the cross of Christ from a purely natural mindset, however, cannot help but yield a lower view of just what was accomplished then.

Likewise, the fall of natural Israel in AD70, which has been given as an banner to bespeak the same reality -- only this time using national imagery -- should be approached with the same view towards internal realities. For a closer examination of this concept, read aboutJerusalem as a picture of the Heart.

EXTERNALIZING VS INTERNALIZING SCRIPTURE
Another consequence of embracing the view of a consummation of the ages as a past event in history is that felt within the heart of the individual. By removing that prophetic imagery which speaks of our walk in Christ into the very distant past, we are left looking outward for revelation, as opposed to inward. The lessons of the Word which are meant for today, are limited to time and place, and restricted to the past.
The Word of God is indeed written TO us.. and not just FOR us. It is meant to be deeply internalized, and taken to refer to our day.. not that now-extinct world leading up to the fall of the temple in Jerusalem in the historical year 70.

SCRIPTURES "NOT FOR TODAY" WHEN SEEING AD70 AS THE CONSUMMATION OF THE AGES
Another consequence of the assumption that AD70 was the "consummation of the ages" is that all the writings of the Bible are understood as having a context of the old age, seeing as how all scriptures are believed to have been written prior to the coming of the new administration. At the very least, all scriptures are made suspect, pending further review. In most cases, the purpose of the Bible is limited to the "Old Covenant age" and are considered to represent an entirely different administration of God. With this "AD70 terminus" view, many passages of Scripture as not seen as being for today. In fact, there is a great debate as to which passages actually do apply to the New Covenant age. A few, such as Revelation 21 and 22, with the leaves of the tree of life being used for the healing of the nations, are generally accepted as referring to the "historical New Covenant age". However, numerous key passages, such as Christ's prayer "thy kingdom come," are seen as referring to the era "before AD70".
This trend of thinking slices and dices the Word, eliminating, in some cases, the need for prayer, the need for faith, and the existence of the Holy Spirit -- as well as the applicability of the Gospel of Christ itself !
At the very least, all scriptures are made to pass through the "AD70 Filter" to see how the historical consummation might effect the outcome of the passage in question. It is this wary eye which crosses over key verses such as "it is appointed unto men once to die, and after this the judgment," seeing as how the judgment is taken as a past event in AD70.
To state that we are in a completely different administration than they were is a fundamental presupposition which yields much of the conclusions under review here. The first generation of Christians cannot be cut off from all subsequent generations, as though they lived in a different dispensation than we do today. We mustn't let the external particulars of history turn us away from the fact that the gospel was being preached, and that the tensions they faced in their day are precisely those we feel in ours. As noted above, Paul wrote that if any was in Christ, they were already a new creation -- well before AD70. Instead of seeing the New Testament as revealing the way things were, I believe it reveals the way things are.

FULL PRETERISM : WEIGHED AND FOUND WANTING
It is my hope with the latest direction of the website that partial preterism can be employed as the primary means of reaching the truth of shadow and substance. Though full preterism is a bit more precise with the external fulfillments of prophecy (by not looking the future history for end-times fulfillment) whatever advantage this may provide is more than nullified by the vast amounts of damaging doctrines reached as a result of embracing its fundamental conclusions.
Though many might get upset with me characterizing full preterism as dangerous, it is an issue that must be addressed squarely and honestly. Is it dangerous to one's faith to say that the Holy Spirit is no longer for today, having been marginalized by the parousia of Christ? Absolutely. It is an overthrow of people's faith to claim that faith itself is not for today, having been superseded by sight? Certainly. Is it destructive to teach that the gospel is not for today as many do, having been a specific message to the Jews of the approach of the kingdom? Without question. (I am in the process of archiving the many different Full Preterist definitions of "hyper-preterism")
Obviously, those who embrace the full preterist view have no desire to believe or propagate dangerous doctrine. However, it is not enough to say this, while icily dismissing critical commentaries which come out against the view as being "nothing that we haven't heard before." Considering the seriousness of the charges (and I hope also considering the credibility of the source), dogmatism and self-certainty should be set aside in favor of a sober and humble approach.
Those who find themselves agitated at the content of this letter have missed my sincere call for healing and growth. I am not demanding that anyone else see things the way I do -- and I am certainly not expecting others to repent of full preterism, as I have been led. I would hope that a serious re-evaluation be considered, at least. And this reflection need not be based solely upon the points that I have presented, but should also include whatever nagging heart feelings may have always been around, yet which have been dominated and overthrown by an unhealthy certainty of mind.
This study is the result of more than a decade of intense study on the doctrines of all forms of Preterism. I pray that it has been helpful to you in some way.
mercy and truth,
todd
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