Gentry note: Jason once adopted Hyper-preterism as his theological commitment. He has since left the movement to become part of mainstream Reformed evangelical thought. This is an excellent article by a former insider.
For starters, let’s define some terms. By “hyper-preterism,” I include any belief system that argues for the past fulfillment of all prophecy, which necessarily includes the general resurrection of the dead. Whether a system is labeled “full-preterism,” “pantelism,” or “covenant eschatology,” it makes no difference to this refutation. I can not care less what any of these systems positively state regarding the general resurrection. At one time, I counted at least six different views among them. They can hash out their heretical opinions amongst themselves. But what they all have in common is that an “all-is-fulfilled eschatology” must of necessity deny a general, self-same, bodily resurrection.
The purpose of this post is to demonstrate beyond any reasonable doubt that this same denial existed among a few at the church in Corinth, and in I Corinthians 15, esp. verses 12-18, Paul destroys their false belief. Paul affirms belief in the bodily resurrection, and since this has not occurred, it remains a prophecy yet to be fulfilled. Continue reading →
Gentry note: Zach has contacted me regarding his disaffection with Hyper-preterism/Full Preterism. He sent me his testimony which I appreciated and was encouraged by. I invite others who have been converted out of Hyper/Full Preterism to send me their testimonies.
Testimony of Zach Easton:
During my childhood, the doctrine that was most emphasized was the rapture. Growing up, I feared being left behind. Anytime there was silence for too long I would wonder to myself: “Did I miss it?” “Were the planes going to start falling from the sky?” “Were the cars on the road going to start piling up?” “Was I going have to survive hell on planet earth for seven years while the antichrist hunts me down?” I was terrified! Then I would go outside just to find that my mom was pulling weeds and that all was well. But to be on the watch, I would stay up to date constantly to see what was happening in the Middle East so I would be “rapture ready.” Continue reading →
In my last blog post, I began a two-part study of the over-realized eschatology problem at Corinth. Throughout 1 Corinthians Paul has to continually rebuke and correct the Christians there. I am pointing out the source of their confusion and abuse of privilege: they have adopted an “over-realized eschatology.” I recommend that you read the previous post before reading this one.
But now, let us re-start our study
What is “realized eschatology”?
Now simply put, the problem Paul faces at Corinth is what we may call an “over-realized eschatology.” Let me explain what I mean by first presenting what a legitimate “realized eschatology” is.
After the resurrection of Christ in the first-century, redemptive history entered into a “realized eschatological” experience. That is, Christ completed his work of redemption by means of his death, burial, resurrection, and ascension. And because of this, redemptive history, which began with the protoevangelium in Genesis 3:15, finally entered what the New Testament calls “the last days” (Heb. 1:2), “the ends of the ages” (1 Cor. 10:11), “the consummation of the ages” (Heb. 9:26), “these last times” (1 Pet. 1:20), and so forth. That is, the eschatological-redemptive hope of the Old Testament finally began coming to fruition in Christ. Continue reading →
First Corinthians 15 is an important chapter regarding the resurrection. Here Paul clearly ties the believer’s resurrection to Christ’s, requiring that we understand both in the same way (Phil. 3:20–21). For he states that Christ’s resurrection was the “first fruits” of the believer’s resurrection (1 Cor. 15:20). This first fruits image establishes two important truths:
(1) Christ’s resurrection is actually the beginning of the general resurrection of the dead. This is because the first fruits of a harvest are a part of the full, final harvest, though occurring before the full harvest (cf. 1 Cor. 15:12–13). Continue reading →
The resurrection of Christ is a vital foundation for the faith. Paul writes to the Corinthian church:
“If Christ has not been raised, our preaching is useless and so is your faith. More than that, we are then found to be false witnesses about God, for we have testified about God that he raised Christ from the dead. But he did not raise him if in fact the dead are not raised. For if the dead are not raised, then Christ has not been raised either. And if Christ has not been raised, your faith is futile; you are still in your sins. Then those also who have fallen asleep in Christ are lost. If only for this life we have hope in Christ, we are of all people most to be pitied” (1 Cor 15:14-19).
However, Paul is equally definite about the importance of the resurrection of believers too: “If there is no resurrection of the dead, then not even Christ has been raised” (1 Cor 15:13). He goes on to affirm: “Listen, I tell you a mystery: we will not all sleep, but we will all be changed –in a flash, in the twinkling of an eye, at the last trumpet. For the trumpet will sound, the dead will be raised imperishable, and we will be changed” (1 Cor 15:51-52). Continue reading →
PMW 2022-085 by Richard L. Pratt, Jr. Professor of Old Testament
Hyper-preterism, the belief that the New Testament expectation of Christ’s return in glory has already occurred, has taken at least two basic forms. On the one hand, it has become a fairly standard part of critical approaches to biblical faith as they have developed during the modern period. Critical theologians tend to reject the expectation of a future cosmic consummation of the Kingdom of God because they hold that modern rational people can no longer embrace such hopes. Their reflections tend to focus almost exclusively on what Christ has already done, rather than on what he may do in the future. On the other hand, hyper-preterism has also taken root in recent years within circles that are otherwise orthodox and evangelical. These theologians affirm classical views of biblical authority and build their distinctive views of the return of Christ on these assumptions of biblical authority. As strange as it may sound, these conservative hyper-preterists insist that belief in biblical authority requires believers to reject the notion that we are still waiting for a cataclysmic return of Christ. A central line of their reasoning has to do with their understanding of biblical authority and prophecy. In this article, we will explore the contours of this line of reasoning.
Though Hyperpreterism (a.k.a. Full Preterism) remains a small movement, it also remains a tenacious and noisy one. While Hyperpreterists believe they are giving sound advice regarding biblical interpretation and scriptural eschatology, they provide 99% sound and only 1% advice.
Yet Hyperpreterism does exist and it is present in some evangelical communities and local churches. Therefore, it is deserving of evangelical critiques. And Steve Gregg has provided a helpful, large-scale critique and rebuttal of this eschatological error, titled: Why Not Full-Preterism? A Partial-Preterist Response to a Novel Theological Innovation. Gregg is the host of the national Christian talk show, The Narrow Path. He is also the author of the invaluable book Revelation: Four Views: A Parallel Commentary(1997; rev. 2013).
PostmillennialismWorldview is published regularly, with a goal of posting new articles twice a week (Tuesday and Friday).
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