The Unjustified Loathing and Mistreatment of Preterists by Futurists

In the realm of Christian eschatology, there exists a palpable tension between two primary schools of thought: Futurism and Preterism. Futurists, who represent the majority of Christians, adhere to the traditional belief that Jesus Christ's Second Coming, the end of the world, and the final judgment are events yet to occur in the future. Conversely, Preterists maintain that the New Testament's prophecies and promises were primarily fulfilled in the first century, aligning with the urgent language and timeframe presented in the biblical text. While both groups seek to understand and interpret the scriptures faithfully, an alarming trend has emerged wherein Futurists often express disdain, mockery, and even accusations of heresy towards their Preterist brothers and sisters in Christ.

The Unwarranted Hostility

It is deeply concerning to witness the vitriol and contempt directed at Preterists by some Futurist apologists. Preterists are frequently labeled with derogatory terms such as "Fool Preterists," "Hymenaeans," "Hyperpreterists," and "heretical Preterists." This hostile language not only undermines the unity of the body of Christ but also fails to engage with the substance of Preterist arguments. Rather than fostering open and respectful dialogue, these ad hominem attacks serve only to polarize and alienate fellow Christians who hold a different perspective on the timing of prophetic fulfillment.

The Strength of the Preterist Position

It is important to acknowledge that Preterists do not claim to have all the answers or to possess a perfect understanding of every eschatological detail. However, their core assertion—that the New Testament's declarations of the nearness and imminence of the end times were intended for the original audience—is rooted in a straightforward reading of the biblical text. When debates arise between Futurists and Preterists, the latter often have the upper hand by simply reiterating the plain statements of Scripture, such as Jesus' promise to return within the lifetime of his contemporaries (Matthew 10:23; 16:27-28; 24:34 and John 21:20-23). Futurists, on the other hand, frequently resort to appealing to church tradition, creeds, and the authority of esteemed theologians to defend their position.

The Inconsistency of Futurist Arguments

In their attempts to counter the Preterist perspective, some Futurists employ various tactics that ultimately undermine the coherence and integrity of their own position. These tactics include special pleading (applying different standards of interpretation to different passages), passing the buck (deferring to future fulfillment when faced with challenging texts), and proposing double or triple fulfillments of prophecies. Such approaches often seem more concerned with preserving a particular eschatological framework than with engaging honestly with the biblical text and the historical context in which it was written.

The Question of Salvation

One particularly troubling aspect of the Futurist response to Preterism is the inconsistency regarding the relationship between eschatology and salvation. Some Futurists assert that one's view of the end times is not a matter of salvation, ostensibly promoting a degree of theological latitude. However, in nearly the same breath, they will declare that believing in the past fulfillment of Christ's Second Coming is a damnable heresy that jeopardizes one's eternal destiny. This contradictory stance not only sows confusion but also elevates a particular eschatological interpretation to the level of a litmus test for genuine faith.

The Fear of a Historical Resurrection

One of the underlying fears that may drive some Futurists to vehemently oppose Preterism is the possibility that the Bible situates the resurrection of the dead at a specific moment in Jewish history. This notion can be terrifying to those who hold a deep-seated belief in the physical resurrection of their own bodies at a future, universal event. The idea that the resurrection may have already occurred in the past seems to threaten their hope of one day emerging from their graves with glorified, immortal bodies like that of the risen Christ.

As a result, some Futurists fight tooth and nail against the Preterist perspective, refusing to entertain the possibility that the resurrection was an event tied to the last days of the Second Jewish Commonwealth rather than a general prophecy applicable to all of humanity at the end of history. However, a careful examination of passages such as Isaiah 66 and Ezekiel 38-39 reveals a different picture. These texts describe the fate of the wicked at the end of the age, with their corpses becoming food for birds and beasts, and their bones buried in a valley east of the Dead Sea.

The Bible does indeed teach a resurrection of the dead, but it is the resurrection of the invisible, material soul, not the body composed of dust. The multitudes who perished in the failed Bar Kokhba Revolt, as described in these prophetic passages, stood before the Son of God at the Great White Throne Judgment, giving an account of their lives. This understanding challenges the traditional Futurist view of a universal, physical resurrection and judgment at the end of time.

Facing the Challenge with Honesty and Humility

In light of these challenging questions, Christians today must not simply dismiss the Preterist perspective out of hand or rely on Preterists to provide all the answers. Instead, we must be willing to honestly and humbly examine the claims of Scripture and discern the difference between what the Bible actually teaches and what various interpretations may assert. Even if we do not fully agree with Preterism, we cannot justify treating Preterists with disrespect or contempt.

The Hope of Eternal Life in the New Jerusalem

Ultimately, the hope of all Christians, whether in the past, present, or future, is grounded in the promise of eternal life in the New Jerusalem. As Paul writes in 2 Corinthians 5:1-4, this heavenly city is the believer's eternal dwelling place, a house not made with hands, with which we will be clothed forever. This assurance of a secure and glorious eternal future is not contingent upon the timing of the resurrection or the nature of our post-mortem existence. Rather, it is founded upon the finished work of Christ and the faithfulness of God to His promises.

The Confusion of "Orthodox Preterism"

Another perplexing and problematic issue in the debate between Futurists and Preterists is the emergence of so-called "Orthodox Preterists" or "Partial Preterists." These individuals claim to accept the Preterist view that Jesus returned in judgment in AD 70 but reject the notion that the resurrection of the dead occurred at that time. However, this position betrays a fundamental misunderstanding of the core tenets of Preterism and creates a logical inconsistency that cannot be reconciled with the biblical text.

Throughout the Gospels, epistles, and the Book of Revelation, there is no scenario in which Jesus returns in judgment without also raising the living and the dead. The Second Coming and the resurrection are consistently portrayed as simultaneous events, linked together in the eschatological drama of the last days. To suggest that Christ returned in AD 70 but did not raise the dead is to create a false dichotomy that has no basis in Scripture.

The label "Orthodox Preterist" or "Partial Preterist" is, in essence, a misnomer. It is an attempt to co-opt the language of Preterism while denying one of its central claims. This approach seems to be driven more by a desire to distance oneself from the perceived "extremism" of full Preterism than by a commitment to faithful biblical interpretation. In reality, those who hold this view are not Preterists at all, but rather Futurists who have accepted a limited Preterist interpretation of certain prophetic passages.

The Importance of Honest Reflection

The loathing and mistreatment of Preterists by some Futurists, coupled with the confusion introduced by "Orthodox Preterism," underscore the need for honest reflection on the motives behind these attitudes and actions. Are they driven by a sincere desire to uphold biblical truth, or are they rooted in fear, prejudice, or a resistance to challenging long-held traditions?

As Christians, we are called to love one another, to bear with one another's weaknesses, and to strive for unity in the bond of peace (John 13:34-35; Ephesians 4:2-3). The hostile and vindictive treatment of Preterists by some Futurists stands in stark contrast to these biblical imperatives. It is time for all believers, regardless of their eschatological persuasion, to approach one another with humility, grace, and a willingness to engage in charitable discourse. We must prioritize our shared faith in Christ and our commitment to the authority of Scripture over the temptation to vilify those who interpret the Bible differently.

Moreover, we must be willing to grapple honestly with the challenges posed by the New Testament's clear declarations about the imminence of Christ's return and the end of the age. Futurists who cling to their position while dismissing or reinterpreting the plain sense of these passages risk elevating tradition and creedal formulations above the authority of the inspired Word of God. As Christians, our ultimate allegiance must be to Christ and his truth, even if it means reevaluating long-held beliefs and embracing a more biblically consistent eschatology.

Conclusion

The scandalization and marking of Preterists by some Futurist apologists is a grievous sin against the unity and love that should characterize the body of Christ. It is time for all believers to approach the study of eschatology with humility, charity, and a commitment to faithful biblical interpretation. May we engage in respectful dialogue, seek truth together, and extend grace to one another as we strive to understand the mysteries of God's prophetic Word. In doing so, we can honor Christ, edify his church, and bear witness to the watching world of the love and unity that flows from our shared faith in the Savior who promised to come quickly (Revelation 22:20).

Q & A and Further Discussions