Premillennialism
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Premillennialism, in Christian eschatology, is the belief that Jesus will physically return to the Earth (the Second Coming) before the Millennium, heralding a literal thousand-year messianic age of peace. Premillennialism is based upon a literal interpretation of Revelation 20:1–6 in the New Testament, which describes Jesus's reign in a period of a thousand years.
Premillennialism is in contrast to
Premillennialism is often used to refer specifically to those who adhere to the beliefs in an earthly millennial reign of Christ as well as a rapture of the faithful coming before (dispensational) or after (historic) the Great Tribulation preceding the Millennium. For the 20th century, the belief became common in Evangelicalism according to surveys on this topic.[3]
Terminology
The current religious term "premillennialism" did not come into use until the mid-19th century. Coining the word was "almost entirely the work of
Other views
The proponents of amillennialism interpret the millennium as being a symbolic period of time, which is consistent with the highly symbolic nature of the literary and apocalyptic genre of the Book of Revelation, sometimes indicating that the thousand years represent God's rule over his creation or the Church.[5]
Postmillennialists hold to the view that the Second Coming will happen after the millennium.[6]
History
Justin Martyr and Irenaeus
Justin Martyr in the 2nd century was one of the first Christian writers to clearly describe himself as continuing in the "Jewish" belief of a temporary messianic kingdom prior to the eternal state, although the notion of Millennium in his Dialogue with Trypho seem to differ from that of the Apology.[7] According to Johannes Quasten, "In his eschatological ideas Justin shares the views of the Chiliasts concerning the millennium."[8] He maintains a premillennial distinction, namely that there would be two resurrections, one of believers before Jesus' reign and then a general resurrection afterwards. Justin wrote in chapter 80 of his work Dialogue with Trypho, "I and others who are right-minded Christians on all points are assured that there will be a resurrection of the dead, and a thousand years in Jerusalem, which will then be built... For Isaiah spoke in that manner concerning this period of a thousand years." Though he conceded earlier in the same chapter that his view was not universal by saying that he "and many who belong to the pure and pious faith, and are true Christians, think otherwise."[9]
Other ante-Nicene premillennialists
Irenaeus and Justin represent two of the most outspoken premillennialists of the pre-Nicean church. Other early premillennialists included
Ante-Nicene opposition
The first clear opponent of premillennialism associated with Christianity was
- The first great heretic broke drastically with the faith of the early church in abandoning the doctrine of the imminent, personal return of Christ...Marcion did not believe in a real incarnation, and consequently there was no logical place in his system for a real Second Coming...Marcion expected the majority of mankind to be lost...he denied the validity of the Old Testament and its Law...As the first great heretic, Marcion developed and perfected his heterodox system before orthodoxy had fully defined itself...Marcion represents a movement that so radically transformed the Christian doctrine of God and Christ that it can hardly be said to be Christian.[20]
Throughout the
Dionysius of Alexandria stood against premillennialism when the chiliastic work, The Refutation of the Allegorizers written by Nepos, a bishop in Egypt became popular in Alexandria. Dionysius argued against Nepos's influence and convinced the churches of the region of amillennialism. The church historian, Eusebius, reports this in his Ecclesiastical History.[24] Eusebius also had low regard for the chiliast, Papias, and he let it be known that in his opinion Papias was "a man of small mental capacity" because he had taken the Apocalypse literally.[25]
Middle Ages and the Reformation
Augustinian eschatological foundation
In his early period, Augustine held to the sexta-/septamillennial view common in early Christianity (see above section on Patristic Age).[28] In accordance with this view, Augustine divided history into two separate dispensations, first the church age (the current age of 6,000 years), and then the millennial kingdom (Sermon 259.2). Nevertheless, early in his career Augustine converted from premillennialism to amillennialism. Anderson locates three reasons that may account for Augustine's theological shift:
- A reaction to Donatist excess - Augustine displayed a revulsion to the Donatists' bacchanal feasts which seemingly used excessive amounts of food and drink (City of God, 20.7).[29]The Donatists were premillennial and thus Augustine formed a connection between their sensual behavior and their earthly eschatological expectation.
- A reaction to eschatological sensationalism - The millennial fervor of premillennialists as the year AD 500 was nearing caused them to have overly jovial celebrations (some septa-/sextamillennial interpreters calculated Jesus's birth to have happened 5,500 years after creation).[30] These feasts appeared to Augustine to take more pleasure in the physical world than the spiritual. Such earthly revelry was repulsive to Augustine since he placed little value on the material world.[31]
- A preference for allegorical interpretation - Finally, Augustine was influenced by the popular allegorical interpretation of Scripture, particularly of The Book of Revelation. Tyconius (d. c. 400), a Donatist lay theologian, "whose reinterpretation of his culture's separatist and millenarian traditions provided the point of departure for what is more brilliant and idiosyncratic in Augustine's own theology. And it is Tyconius, most precisely, whose own reading of John's Apocalypse determined the Western church's exegesis for the next eight hundred years."[32]
After moving away from premillennialism to amillennialism, Augustine viewed Sabbath rest in the sexta-/septamillennial scheme as "symbolically representative of Eternity." Moreover, the millennium of Revelation 20 became for him "symbolically representative of Christ’s present reign with the saints."[33] Richard Landes observed the 4th century as a time of major shift for Christian eschatology by noting that it "marked a crucial moment in the history of millenarianism, since during this period Augustine repudiated even the allegorizing variety he himself had previously accepted. From this point on he dedicated much of his energy to ridding the church of this belief."[34]
Medieval and Reformation amillennialism
Augustine's later amillennial view laid the eschatological foundation for the Middle Ages, which practically abandoned premillennialism.[35] The theological term "kingdom" maintained its eschatological function, though it was not necessarily futuristic. Instead it consistently referred to the present age so that the church was currently experiencing the eschaton. Julian of Toledo (642–690) summarizes the medieval doctrine of the millennium by referring to it as "the church of God which, by the diffusion of its faith and works, is spread out as a kingdom of faith from the time of the incarnation until the time of the coming judgment".[36]
A notable exception to normative medieval eschatology is found in
During the Reformation period, amillennialism continued to be the popular view of the Reformers. The
Contrarily, certain Anabaptists,
Modern era
17th and 18th centuries
Premillennialism experienced a revival among 17th century Puritans like Thomas Brightman, Joseph Mede, and others.
19th century to present
Between 1790 and the mid-19th century, premillennialism was a popular view among English
Many traditional denominations continue to oppose the concept of a literal millennial kingdom.
The Antichrist's deception already begins to take shape in the world every time the claim is made to realize within history that messianic hope which can only be realized beyond history through the eschatological judgment. The Church has rejected even modified forms of this falsification of the kingdom to come under the name of millenarianism, especially the "intrinsically perverse" political form of a secular messianism.
— Catechism of the Catholic Church, para. 676
Whalen has noted that modern premillennialism is "criticized roundly for naïve scholarship which confuses the
Historic vs. dispensational schools
Contemporary premillennialism is divided into two schools of thought.
Historic school
Historic, or Classic, Premillennialism is distinctively non-dispensational. This means that it sees no radical theological distinction between
Dispensational school
Dispensational premillennialism
Dispensationalism traces its roots to the 1830s and
See also
- Biblical hermeneutics
- Futurism (Christianity)
- Historicism (Christianity)
- Idealism (Christian eschatology)
- Millennial Day Theory
- Preterism
References
- ^ "Question & Answer: The Orthodox Presbyterian Church". opc.org. Retrieved 2022-11-22.
- ^ David T. Steineker, The Greatest Commandment: Matthew 22:37 (Bloomington, IN: WestBow Press, 2010), p. 132.
- ^ Survey -Premillennialism Reigns in EvangelicalTheology Survey
- ^ Robert K. Whalen, “Premillennialism” in The Encyclopedia of Millennialism and Millennial Movements, Ed. Richard A. Landes (New York: Routledge, 2000), 331.
- ISBN 978-0801015502.
- ISBN 978-1-4497-0669-2.
- ^ See: Philippe Bobichon, "Millénarisme et orthodoxie dans les écrits de Justin Martyr" in Mélanges sur la question millénariste de l’Antiquité à nos jours, M. Dumont (dir.), Paris, 2018, pp. 61-82 online
- the Catholic University of America) Furthermore according to the Encyclopedia of the Early Church “Justin (Dial. 80) affirms the millenarian idea as that of Christians of complete orthodoxy but he does not hide that fact that many rejected it.” M. Simonetti, “Millenarism,” 560.
- ^ "Dialogue with Trypho (Chapters 31-47)". Newadvent.org. Retrieved 2014-01-24.
- ^ Against Heresies 5.32.
- ^ "For in as many days as this world was made, in so many thousand years shall it be concluded. And for this reason the Scripture says: 'Thus the heaven and the earth were finished, and all their adornment. And God brought to a conclusion upon the sixth day the works that He had made; and God rested upon the seventh day from all His works.' This is an account of the things formerly created, as also it is a prophecy of what is to come. For the day of the Lord is as a thousand years; and in six days created things were completed: it is evident, therefore, that they will come to an end at the sixth thousand year." Against Heresies 5.28.3.
- ^ ”Among the Apostolic Fathers Barnabas is the first and the only one who expressly teaches a pre-millennial reign of Christ on earth. He considers the Mosaic history of the creation a type of six ages of labor for the world, each lasting a thousand years, and of a millennium of rest, since with God ‘one day is as a thousand years.’ Millennial Sabbath on earth will be followed by an eight and eternal day in a new world, of which the Lord’s Day (called by Barnabas ‘the eighth day’) is the type" (access The Epistle of Barnabas here). Philip Schaff, History of the Christian Church, Vol. 2 (Peabody, MA: Hendrickson, n.d.) 382.
- ^ "Introductory Note to the Fragments of Papias". Ccel.org. 2005-07-13. Retrieved 2014-01-24.
- ^ Insruct. adv. Gentium Deos, 43, 44.
- ^ According to the Encyclopedia of the Early Church “Commodian (mid 3rd c.) takes up the theme of the 7000 years, the last of which is the millennium (Instr. II 35, 8 ff.).” M. Simonetti, “Millenarism,” 560.
- ^ Against Marcion, book 3 chp 25
- ^ Simonetti writes in the Encyclopedia of the Early Church “We know that Melito was also a millenarian" regarding Jerome's reference to him as a chiliast. M. Simonetti, “Millenarism,” 560.
- ^ Note this is Victorinus of Pettau not Marcus Piav(v)onius Victorinus the Gaelic Emperor
- ^ In his Commentary on Revelation and from the fragment De Fabrica Mundi (Part of a commentary on Genesis). Jerome identifies him as a premillennialist.
- ^ Brown HOJ. Heresies: Heresy and Orthodoxy in the History of the Church. Hendrickson Publishers, Peabody (MA), 1988, pp. 65,67,455.
- Migne, XIII, 1667). However as it is noted in The Catholic Encyclopedia"Origen has recourse too easily to allegorism to explain purely apparent antilogies or antinomies. He considers that certain narratives or ordinances of the Bible would be unworthy of God if they had to be taken according to the letter, or if they were to be taken solely according to the letter. He justifies the allegorism by the fact that otherwise certain accounts or certain precepts now abrogated would be useless and profitless for the reader: a fact which appears to him contrary to the providence of the Divine inspirer and the dignity of Holy Writ."
- ^ "Origen's Commentary on the Gospel of Matthew". Ccel.org. 2005-07-13. Retrieved 2014-01-24.
- ^ Larry V. Crutchfield, “Origen” in Dictionary of Premillennial Theology, ed. Mal Couch (Grand Rapids: Kregel, 1996), 289.
- ^ "NPNF2-01. Eusebius Pamphilius: Church History, Life of Constantine, Oration in Praise of Constantine". Ccel.org. Retrieved 2014-01-24.
- ^ Eusebius, Historia Ecclesiastica. 3.39.13
- ^ Alister McGrath, Iustitua Dei: A History of the Doctrine of Justification, 2nd Edition (Cambridge: Cambridge University Press, 1998), 24.
- ^ “Augustine of Hippo” in The Oxford Dictionary of the Christian Church, ed. F. L. Cross (New York: Oxford University Press, 1993), 129.
- De civ. Dei20, 7; Serm 259.2) by explaining Apoc. 20:1-5 in an allegorical sense (it regards the spiritual resurrection of the body – real bodies even though no longer corruptible)" (De civ. Dei 22, 1-28).” Johannes Quasten, Patrology, Vol. 4 (Westminster, Maryland: Christian Classics, Inc.), 452.
- De civ. Dei20, 7)
- The City of God he wrote that “It was impossible to calculate the date of the End. ‘To all those who make... calculations on this subject comes the command, “Relax your fingers and give them a rest.”’ The Reign of the saints had already begun...” Elizabeth Isichei, “Millenarianism,” in The Oxford Companion to Christian Thought, Ed. Adrian Hastings, (New York: Oxford University Press, 2000), 435.
- ^ J. Daniélou, “La typologie millenariste de la samaine dans le christianisme prmitif,” Vigiliae Christiane 2 (1948):1-16.
- ^ Paula Fredriksen, “Apocalypse and Redemption in Early Christianity,” Vigiliae Christianae 45 (1991): 157. Referenced in Anderson, “Soteriological Impact,” 29. Fredriksen writes furthermore “By complicating the biblical text, Tyconius gained a purchase on the perfectionist and millenarian readings of Scripture... The Donatist’s interpretations ironically became definitive of Catholic commentary on the Apocalypse for the next eight hundred years... Tyconius affected Augustine’s own theological development profoundly. The attack on millenarian understandings of scriptural prophecy and especially of the Apocalypse, in book 20 of the City of God is a monument to Augustine’s appropriation and appreciation of Tyconius.” Paula Fredriksen “Tyconius” in Augustine Through the Ages: An Encyclopedia Ed. Allan D. Fitzgerald (Grand Rapids: Eerdmans, 1999), 854.
- ^ Larry V. Crutchfield, “Augustine” in Dictionary of Premillennial Theology, (Grand Rapids: Kregel, 1996), 59.
- ^ Richard Landes, "Lest the Millennium be Fulfilled: Apocalyptic Expectations and the Pattern of Western Chronography 100-800 CE," in The Use and Abuse of Eschatology in the Middle Ages Mediaevalia Louvaniensia. (Leuven: Leuven University Press, 1988), 156.
- chiliasm (millennialism) took its place among the heresies, and was rejected subsequently even by the Protestant reformers as a Jewish dream.” Philip Schaff, History of the Christian Church, Vol. 2 (Peabody, MA: Hendrickson, n.d.) 384. Simonetti also writes "But in the West too, the spread of Platonic spiritualism marked the end of millenarism.: Ambrose no longer presents the division of world history into seven millennia; Jerome argues against millennarism (PL 24, 627 ff.) and reworks Victorinus’s literal interpretation of Rev. 20-21 in an allegorical and anti-millenarian sense...” M. Simonetti, “Millenarism,” 560. See also a noteworthy reference to Nortbert's correspondence to Bernard. Nortbert thought that he was living in the time of the Antichrist and demonstrated possible chiliastic tendencies (Epistle 56 PL182, 50–51).
- ^ Julian of Toledo, Antitheses 2.69 (Patrologia Latina 96:697), translated and quoted by Jaroslav Pelikan, The Christian Tradition: A History of the Development of Doctrine, Vol. 3 (Chicago: The University of Chicago Press, 1978), 43.
- ^ E. B. Elliot, Horae Apocalypticae, Vol. 4. London: Burnside and Seeley, 1846. Schwartz also writes about Joachim's eschatology in the more accessible work Eschatology, (Grand Rapids: Eerdmans, 2000), 326ff.
- ^ a b Philip Schaff, History of the Christian Church, Vol. 2 (Peabody, MA: Hendrickson, n.d.) 381.
- ^ Philip Schaff History of Creeds Vol. 1, 307.
- ^ John Calvin, Institutes of the Christian Religion, 3.25.5
- ^ The Restitution of Christianity. 719. Servetus noted that believers would be raised to live in the millennium at age 30, the year that Christ was baptized and started his ministry. Restitutio, 413.
- ^ Joseph Mede was a biblical scholar educated at Christ's College, Cambridge. His most well-known work is Clavis Apocalyptica (1627). For a recent monograph on Mede's eschatology, see Jeffrey K. Jue, Heaven Upon Earth: Joseph Mede (1586–1638) and the Legacy of Millenarianism. Archives internationales d'histoire des idées. n.p.:Springer, 2006.
- ^ Charles Ryrie, The Basis of the Premillennial Faith, (Neptune, NJ: Loizeaux Brothers, 1953), 29
- ^ William C. Watson "Dispensationalism Before Darby: 17th and 18th century English Apocalypticism (Lampion Press, 2015)
- ^ Schwartz, Eschatology, 330.
- ^ Kevin Stilley, “Edwards, Jonathan” in Dictionary of Premillennial Theology (Grand Rapids: Kregel, 1996), 100.
- ^ Increase Mather, The Mystery of Israel’s Salvation Explained and Applied quoted in Charles Ryrie, The Basis of the Premillennial Faith, (Neptune, NJ: Loizeaux Brothers, 1953), 31-32.
- ^ Quoted by Robert K. Whalen, “Premillennialism” in The Encyclopedia of Millennialism and Millennial Movements, Ed. Richard A. Landes (New York: Routledge, 2000), 331.
- ^ Rev. W.W. Andrews of the Catholic Apostolic Church in the 19th century wrote a statement of faith for the Irvingites saying, "In respect to eschatology, they hold, with the Church of the first three centuries, that the second coming of the Lord precedes and introduces the millennium; at the beginning of which the first resurrection takes place, and at the close the general resurrection..." Philip Schaff, Creeds of Christendom, with a History and Critical notes. Volume I: History of Creeds, [1] 676.
- ^ "Bible Basics Study 5.5 - The Millennium". Biblebasicsonline.com. Retrieved 2014-01-24.
- ^ “Millenarianism,” in The Oxford Dictionary of the Christian Church, ed. F. L. Cross (New York: Oxford University Press, 1997), 1087.
- ^ a b Robert K. Whalen, “Dispensationalism” in The Encyclopedia of Millennialism and Millennial Movements, Ed. Richard A. Landes (New York: Routledge, 2000), 128.
- ^ Robert K. Whalen, “Premillennialism” in The Encyclopedia of Millennialism and Millennial Movements, Ed. Richard A. Landes (New York: Routledge, 2000), 332.
- ^ "Charles H. Spurgeon and Eschatology". Spurgeon.org. Archived from the original on August 5, 2007. Retrieved September 9, 2012.
- ^ "The Millennial Maze by Keith Mathison". Ligonier Ministries. Retrieved 2018-12-03.
- ISBN 9780802811110.
- ^ "Definitions and Observations Concerning the Second Coming of Christ". Desiring God. 1987-08-30. Retrieved 2018-12-03.
- ^ DauphinWayBaptist (2009-04-07), Eschatology - Al Mohler, archived from the original on 2021-11-17, retrieved 2018-12-03
- ^ "ETS JETS" (PDF).
- ^ "Episode 132: D.A. Carson on Revelation 20 • EFCA Theology Podcast". EFCA. Retrieved 2018-12-03.
- ^ "D.A. Carson". www.monergism.com. Retrieved 2018-12-03.
- ^ Awitness4Jesus (2017-07-30), What Is Historic Premillennialism? - Bryan Chapell, archived from the original on 2021-11-17, retrieved 2018-12-03
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- ^ "What is Premillennial Dispensationalism?" Archived 2004-05-09 at archive.today New York University
- ^ Herbert W. Bateman IV, “Dispensationalism Tomorrow,” in Three Central Issues in Contemporary Dispensationalism: A Comparison of Traditional and Progressive Views, ed. by Herbert W. Bateman IV (Grand Rapids: Kregel, 1999), 315-16.
- Baker Books, 1993), 282.
Further reading
Works from an amillennial or postmillennial perspective
- ISBN 0-9678317-1-7. Texarkana, AR: Covenant Media Press.
- ISBN 0-8028-2174-X . A well written 1245 page commentary on the Greektext of Revelation from an amillennial perspective. Beale has an excursus on the concept of the temporary messianic kingdom and how it fits into amillennial understanding.
- Reformedperspective.
- postmillennialwork.
- Davis, John Jefferson. 1996. The Victory of Christ's Kingdom: An Introduction to Postmillennialism. Moscow, ID: Canon Press.
- ISBN 0-915815-35-4) Power Springs, GA: American Vision.
- Gentry, Kenneth L. 1992. He Shall Have Dominion: A Postmillennial Eschatology. Tyler, Tx: Institute For Christian Economics.
- Gentry, Kenneth L. 2003. Thine is the Kingdom: A Study of the Postmillennial Hope. Vallecito, CA: Chalcedon Foundation.
- Hill, Charles E. Regnum Caelorum: Patterns of Millennial Thought in Early Christianity, Wm. B. Eerdmans Publishing Company 2001 (review)
- ISBN 0-8028-0851-4
- Hughes, James A. “Revelation 20:4-6 and the Question of the Millennium,” Westminster Theological Journal 35 (Spring 73):281-302.
- ISBN 0-87552-389-7. One-volume overview of postmillennialism. Written by a proponent.
- Murray, Iain. 1971. The Puritan Hope: A Study in Revival and the Interpretation of Prophecy. London, UK: Banner of Truth Trust.
- Riddlebarger, Kim. A Case for Amillennialism: Understanding the End Times. Grand Rapids: Baker Books, 2003. An up to date defense of amillennialism.
- ISBN 0-8010-1171-XGrand Rapids, MI: Baker Books.
- ISBN 978-1-78191-132-7
Works from a premillennial perspective
- R. H. Charles The Revelation of St. John. International Critical Commentary. 2 Vols. Edinburgh: T&T Clark, 1920. See volume 2, pages 182-86 in particular.
- Deere, Jack S. “Premillennialism in Revelation 20:4-6,” Bibliotheca Sacra 135. (January 1978): 58-74. This journal article is still considered by many premillennialists to be one of the stronger defenses of premillennialism in print.
- ISBN 0-8028-1684-3. A commentary on Revelation from a historical premillennial perspective.
- Ladd, George Eldon. The Last Things. Grand Rapids: Eerdmans, 1988. ISBN 0-8028-1727-0.
- Osborne, Grant R. Revelation. Baker Exegetical Commentary on the New Testament. Grand Rapids: ISBN 0-8010-2299-1. A commentary on Revelation from a general premillennial perspective, though no particular view of the rapture is defended.
- Peters, G.N.H. The Theocratic Kingdom. 3 Vols. Grand Rapids: Kregel, 1952. Lutheran pastor. The viewpoint is historical premillennial, meaning that it is post tribulational.
- Ryrie, Charles C. The Basis of the Premillennial Faith. Neptune, NJ: Loizeaux Brothers, 1953. dispensationalperspective.
- ISBN 978-0252068263
- ISBN 0-310-34090-X. A defense from a classical dispensational perspective.
Works from multiple perspectives or no apparent perspective
- Word Books, 1997. A scholarly commentary on Revelation.
- Bailey, J. W. “The Temporary Messianic Reign in the Literature of Early Judaism,” Journal of Biblical Literature. (1934), 170.
- The Meaning of the Millennium: Four Views. Edited by ISBN 0-87784-794-0. A balanced presentation of four millennial views. George Eldon Ladd defends historical premillennialism; Herman A. Hoyt presents dispensationalpremillennialism; Loraine Boettner defend explains postmillennialism; and Anthony A. Hoekema writes on amillennialism.
- Revelation: Four Views: A Parallel Commentary. Edited by Steve Greg. Waco, TX: ISBN 0-8407-2128-5.
Works on the history of eschatology
- Daley, Brian E. The Hope of the Early Church: A Handbook of Patristic Eschatology, Cambridge: Cambridge University Press, 2003. ISBN 1-56563-737-2.
- Froom, Le Roy Edwin. Prophetic Faith of Our Fathers. The Historical Development of Prophetic Interpretation. 4 Vols. Review and Herald, 1946–54. ASIN B0006AR2YQ. An enormously comprehensive history of eschatological thought. Froom is an Adventistbut this is not overly apparent in the work. It is currently out of print.
- Hill, Charles F. Regnum Caelorum: Patterns of Millennial Thought in Early Christianity. Grand Rapids: Eerdmans, 2001. ISBN 0-8028-4634-3. Hill questions the legitimacy of early premillennial thought by analyzing an apparent paradox in the early chiliast theology, particularly the intermediate state.
- ISBN 978-0197599495. The history of late 19th C.-present premillenialism in the United States and its impact on the general culture.
- Mühling, Markus, "Grundwissen Eschatologie. Systematische Theologie aus der Perspektive der Hoffnung", Göttingen: ISBN 978-3-8252-2918-4, 209–214.