Pilgrim - The Historical Background of Modern Preterism (parousia)

The Historical Background of Modern Preterism

by BOB L. ROSS

(written in the mid-1990s)

— NOTE: For the benefit of those who do not know, "PRETERISM" refers to the idea that Bible prophecy, from our present perspective, has been fulfilled in the past. As it relates to the Second Coming of Christ, modern Full Preterism alleges that all prophecy was allegedly fulfilled in A. D. 70 when the Romans destroyed Jerusalem.

In my writings on Preterism, I have demonstrated that the basic concept of this thinking is rooted in the uninspired writings by the Jews in the Old Testament times which followed the Babylonian captivity, many years after the writing of the book of Daniel.
The first known instance of an uninspired attempt at discerning the fulfillment of the prophecies in Daniel is found in the uninspired Jewish books of the Maccabees in the Apocrypha. These uninspired Jews alleged that Antiochus Epiphanes and his pig fulfilled the "abomination of desolation" spoken of by Daniel (1 Mac. 1). When that is taught today by a prophecy teacher, he is simply repeating what was first proclaimed as a fulfillment of prophecy by the uninspired Jewish writer of the Maccabees. The post-Maccabean Jews developed a "chronology" of history which allegedly fulfilled Daniel chapter 11, and this accounts for a mass of misunderstanding of the book of Daniel. One can find this erroneous concept cropping up in commentaries and in the notes and comments in various "study" and "reference" Bibles.
Later on, shortly after the death of Christ, JOSEPHUS, a Pharisee Priest, gave further impetus to this fanciful Maccabean theory (which he accepted), and also added his own erroneous preterist notion that Daniel likewise prophesied of the Romans' destruction of Jerusalem in A. D. 70. This no doubt delighted his employer, the Roman Emperor Titus, who rewarded Josephus handsomely for his labors in writing the history of the Roman war with the Jews. Emperor Titus, who was the Roman General at the time of the destruction of Jerusalem in A. D. 70, was probably elated to learn that the God of Israel had prophesied of him via the prophet Daniel's writings, as alleged by Josephus.
EUSEBIUS, the fourth century church historian and an Arian, followed Josephus and ventured to co-mingle Jewish preterism with Matthew 24 and the subsequent events of A. D. 70, thereby putting into place all the essentials to both Partial Preterism and what later developed into Full Preterism. Ever since, there have been some elements of preterism presented in the various and multitudinous writings by all schools of prophetic studies, which has especially created confusion on the book of Daniel, particularly among premills. To my knowledge, modern premill teachers are shot thru with preterism on the book of Daniel.
The common thread in the Maccabees, Josephus, and Eusebius is that they presumed to discern what current events allegedly fulfilled prophecy. They made the prophecies "fit" the events and declared the prophecies "fulfilled." Of course, this was done apart from any evidence of inspiration by the Holy Spirit, but was done in autonomous fashion. Most of what is written today on Daniel and prophecy is merely repetitious of the Jewish-Eusebian preterism of the past.
MODERN PRETERISM
In later years, a 19th century anonymous writer (subsequently revealed to be J. STUART RUSSELL), came out with a book in 1878 entitled "THE PAROUSIA." This writing became the "sacred tome" of the modern preterists after Walter Hibbard of the "Great Christian Books" discount book business [now out of business] collaborated with Baker Book House to reprint the book in 1983. On the whole, this book was an effort to establish what is now known as Full Preterism, although Russell did allow for the Millennium of Revelation 20 as "still future and unfulfilled" (Parousia, pages 522, 523). Russell used and put great stock in the writings of the Pharisee priest, Josephus, which has become a common attribute of modern preterism. Russell also deciphered the New Testament prooftexts and interpretations for modern preterism, and most of what has since been written is primarily a rehash of Russell's views.
Russell's preterism had little influence in his own day. A copy was sent to C. H. Spurgeon for review and he discredited the book, saying "the reasoning fails." [See our website for CHS on Russell's book]. Spurgeon said, "the compression of all the Apocalyptic visions and prophecies into so narrow a space requires more ingenuity and strength than that of men and angels combined" (The Sword and the Trowel Magazine, October 1878, page 553).
CAMPBELLITES AND PRETERISM
In the 20th century, the phantasmagorical preterist book written by Russell in the 1800s was discovered and propagated by a group of Campbellite preachers in northeast Ohio in the early 1970s, creating some local interest in preterist mythology. C. D. BEAGLE and his son-in-law, MAX KING, were of foremost influence in leading a few young Campbellite ("Church of Christ") preachers into preterism, branded by other mainline Campbellites as "Kingism." Since Campbellites were generally already partial preterists or amills after the order of teaching propagated by the influential Foy Wallace Jr., it wasn't too much of a step for them to accept the views of Beagle and King which became known as Full Preterism, meaning that all Bible prophecy was fulfilled in A.D. 70.
"Kingism," "Realized Eschatology," or "A.D. 70ism" became the basic theme at a small Northeast Bible Institute which was started by the Ohio Campbellites in 1976 and in a small newsletter called "Studies in Bible Prophecy" edited by Charles E. Geiser. Campbellite preachers such as Geiser, Beagle, King, Edward E. Stevens, Terry Hall, Timothy James, Tracy Hood, and others contributed to the newsletter. Early in this movement, King engaged other Campellites in debates, and eventually other debates between various Campbellites were held on the subject.
With the aid and comfort of Walter Hibbard (who handled a lot of Reformed literature thru his Great Christian Books company), and with the publication of Russell's book and a large book by Max King which was promoted by Hibbard, the preterist fantasies began to spill over into some Reformed circles. John L. Bray, a Southern Baptist evangelist, was influenced by the preterist writings and in the late 1980s he began to publish a series of booklets promoting partial preterism and eventually swallowed the whole thing. Bray published and widely advertised a book on Matthew 24 in which he primarily repeats most of the views of Russell and the Campbellite "Kingites."
2001 Update: With the development of a growing market for preterist writings, Edward E. Stevens became the chief entrepreneur of the movement, and not too long ago he and a few others formed the "International Preterist Association." Stevens' IPA is publisher of the recent little book Dead in Their Tracks by John Noe. I talked with Stevens for awhile at the 2001 Christian Booksellers Convention in Atlanta. He is no longer a Campbellite, but now is associated with one of the Presbyterian groups. Ed is the current "Wal-Mart" for all things preterist. He conceives of preterism as being "the only solution," or "David's little preterist slingshot" to slay the giant Goliath of modern critics of the Bible. He thinks preterism is "the solution to the culture war" and the "next Reformation and Renewal of Christianity — the Prophecy Reformation."
Instead of looking for a future return of Christ to rule on earth, put an end to war, and bring peace, Stevens believes Christ returned in A.D. 70 and took up His reign upon the earth. I don't know how he squares this with the past 2000 years of wars and rumours of wars, but he seems to be as preoccupied as a child in toyland. Since I don't see much difference between toyland and preterist phantasyland, I suppose this is to be expected.
Course, it may be that book business is so good at IPA's preterist publishing headquarters Stevens is oblivious to other existing conditions in the world.