History and Premillennialism
Part I
(The Early Church)
The Amillennialist often argues that their nonliteral
view of the Millennium, with its spiritualizing method of interpreting the
Old Testament Kingdom prophecies and applying them to the Church, was the
predominate view and hermeneutic of the early church. However, based on
historical facts this argument is rendered false. The following information
is extracted from Chafer's Systematic Theology, Vol. IV, Eschatology.
Chiliasm: From the Greek word meaning 'one thousand.' It refers in a general
sense to the doctrine of the millennium, or kingdom age that is yet to
come, graphically described by the Old Testament prophets. "The distinctive
feature of the doctrine is that He (Christ) will return before the thousand
years and therefore will characterize those years by His personal presence
and by the exercise of His rightful authority, securing and
sustaining all the blessings on the earth which are ascribed to that
period. The term chiliasm has been superseded by the designation
premillennialism..."
THE CHILIASTIC EXPECTATION CONTINUED UNTIL THE ROMAN APOSTASY
Along with justification by faith and almost every other vital doctrine,
chiliastic expectation was lost in the dark Ages. That it was held by the
early church fathers is evident beyond doubt. Out of a mass of such testimony
but one need be quoted here, and that by Justin Martyr. This testimony, like
many others, being so direct and far-reaching, has been attacked by opponents
of chiliasm much as infidels are wont to attack the Word of God itself.
George N. H. Peters' presentation of Justin's declaration is reproduced
in full:
"Our doctrine [of the Kingdom] is traced continuously from the Apostles
themselves, see that (Prop.72, Obs. 3, note 1) the first fathers, who present
Millenarian views, saw and conversed either with the Apostles or the elders
following them. So extensively, so generally was Chiliasm perpetuated, that
Justin Martyr positively asserts that all the orthodox adopted and upheld it.
Justin's language is explicit (Dial. with Trypho, sec.2); for after stating
the Chiliastic doctrine, he asserts: "it to be thoroughly proved that it will
come to pass. But I have also signified unto thee, on the other hand, that
many -- even those of that race of Christians who follow no godly and pure
doctrine -- do not acknowledge it. For I have demonstrated to thee, that
these are indeed called Christians; but are atheists and impious heretics,
because that in all things they teach what is blasphemous, and ungodly, and
unsound" etc. He adds: "But I and whatsoever Christians are orthodox in all
things do know that there will be a resurrection of the flesh, and a thousand
years in the city of Jerusalem, built, adorned and enlarged, according as
Ezekiel, Isaiah, and other prophets have promised. For Isaiah saith of this
thousand years (ch. 65:17) 'Behold, I create new heavens and a new earth: and
the former shall not be remembered, nor come into mind; but be ye glad and
rejoice in those which I create: for, behold, I create Jerusalem to triumph,
and my people to rejoice,' etc. Moreover, a certain man among us, whose name
is John, being one of the twelve apostles of Christ, in that revelation which
was shown to him prophesied, that those who believe in our Christ shall fulfil
a thousand years at Jerusalem; and after that the general, and, in a word, the
everlasting resurrection, and last judgment of all together. Whereof also our
Lord spake when He said, that therein they shall neither marry, nor be given in
marriage, but shall be equal with the angels, being made the sons of the
resurrection of God." -- The Theocratic Kingdom, I, 480
Chafer goes on to write:
There have always been those, as Justin Martyr testifies with regard to his day,
who oppose the plain teaching of the Bible on the millennial question. Modern
denials move in one of three directions. They belittle the Scriptures bearing
on the theme; they belittle the subject itself; or they belittle the
scholarship of those who defend chiliasm. Some modern writers seem to realize
but little that chiliasm or premillennialism was the all-but-universal belief
of the early church, or the extent of that conviction in all centuries when
any truth has been received at all. It is hardly worthy of any scholar to
assert that this is a modern departure, or, if held in the early centuries,
was looked upon as a heresy. It has been conceded that it was "lost," along
with other vital truths, at the end of the third century and remained hidden
until the Reformation. It, like other truths, has had to be rediscovered and
restated, all of which requires much time and study.
Peters lists those influential men who were Pre-Mill advocates down
through the 3rd Century. Of the influential men during all that time ALL but
four were Pre-Mill. For the complete quote see Volume IV, Chapter
XIV, V, pg. 271.
Pre-Mill Advocates of the 1st Century:
1. Andrew
2. Peter
3. Philip
4. Thomas
5. James
6. John
7. Matthew
8. Aristio
9. John the Presbyter
Peters states regarding the above: "These all lived between A.D. 1-100; John, it
is supposed -- so Mosheim, etc. -- died about A.D. 100. (All these are cited
by Papias, who, according to Irenaeus, was one of John's hearers, and intimate
with Polycarp. John is also expressly mentioned by Justin. Now this reference
to the apostles agrees with the facts that we have proven: (a) that the
disciples of Jesus did hold the Jewish views of the Messianic reign in the
first part of this century, and (b) that, instead of discarding them, they
linked them with the Sec. Advent)."
10. Clement of Rome A.D. 40-100
11. Barnabas A.D 40-100
12 Hermas A.D 40-150
13 Ignatius A.D. 50-115
14 Polycarp A.D. 70-167
15. Papias A.D. 80-163
None can be cited in this century to be against The Premillennial
view.
Pre-Mill Advocates of the 2nd Century:
1. Pothinus A.D. 87-177
2. Justin Martyr A.D. 100-168
3. Melito A.D. 100-170
4. Hegisippus A.D. 130-190
5. Tatian A.D. 130-190
6. Irenaeus A.D. 140-202
7. The Churches of Vienne and Lyons - a letter A.D. 177
8. Tertulian A.D. 150-220
9. Hippolytus A.D. 160-240
10 Apollinaris A.D. 150-200
None can be cited in this century to be against Premillennialism.
The common belief of the Church was Chiliastic (Premillennial).
Pre-Mill Advocates of the 3rd Century:
1. Cyprian A.D. 200-258
2. Commodian A.D. 200-270
3. Nepos A.D. 230-280
4. Coracion A.D. 230-280
5. Victorinus A.D. 240-303
6. Methodius A.D. 250-311
7. Lactantius A.D. 240-330
There were only four in this century that opposed the Premillennial
view:
1. Caius (or Gaius), wrote about A.D. 210
2, Clemens Alexandrinus, died A.D. 202, great influence on Origin
3. Origin A.D. 185-254
4. Dionysius A.D. 190-265
There were others who were influenced but these are the "champions"
mentioned as directly hostile to Premillennialism
Daniel Witby:
Added to this is the admission of Daniel Whitby (1638-1726), an English
theologian who, almost more than any other, opposed the chiliastic view.
Peters quotes him from his Treatise on Tradition as
follows:
"The doctrine of the Millennium, or the reign of saints on earth for a thousand
years, is now rejected by all Roman Catholics, and by the greatest part of
Protestants; and yet it passed among the best Christians, for two hundred and
fifty years, for a tradition apostolical; and, as such, is delivered by many
Fathers of the second and third century, who speak of it as the tradition of
our Lord and His apostles, and of all the ancients who lived before them; who
tell us the very words in which it was delivered, the Scriptures which were
then so interpreted; and say that it was held by all Christians that were
exactly orthodox." "It was received not only in the Eastern parts of the
Church, by Papias (in Phyrgia), Justin (in Palestine), but by Irenaeus (in
Gaul), Nepos (in Egypt), Apollinaris, Methodius (in the West and South),
Cyprian, Victorinus (in Germany), by Tertullian (in Africa), Lactantius (in
Italy), and Severus, and by the Council of Nice" (about A.D. 323). Even in
his Treatise on the Millennium, in which he endeavors to set aside the ancient
faith by his substitution of "a new hypothesis," he acknowledges, according to
Justin and Irenaeus, that (ch. 1, p.61) there were "three sorts of men: (1)
The Heretics, denying the resurrection of the flesh and the Millennium.
(2) The exactly orthodox, asserting both the resurrection and the Kingdom of
Christ on earth. (3) The believers, who consented with the just, and yet
endeavored to allegorize and turn into a metaphor all those Scriptures
produced for a proper reign of Christ, and who had sentiments rather agreeing
with those heretics who denied, than those exactly orthodox who maintained,
this reign of Christ on earth." (Vol. IV, Chpt. XIV, General
Features Of Eschatology, A Brief Survey of the History of Chiliasm,
pg. 264)
Daniel Whitby was the father of the Post-Millennial view. But he well
understood that for the first three centuries those who were called
"exactly orthodox" held the Premillennial view, and attributed this
view also to Christ, His Apostles and those who came before them (i.e., O.T.
believers).
AS TO PREMILLENNIALISM BEING A NEW THEORY:
It is a common practice with some theologians to brand chiliasm
(premillennialism) as a modern theory, not remembering that, in its restored
form, even justification by faith is comparatively a modern truth. Both
justification by faith and chiliasm are taught in the New Testament and were
therefore the belief of the early church. These doctrines, like all other
essential truths, went into obscurity during the dark Ages. The Reformers did
not restore all features of doctrine and along with justification by faith
they retained the Romish notion that the church is the kingdom, fulfilling the
Davidic covenant, and appointed to conquer the world by bringing it under the
authority of the church. (Chafer, Vol. 4, Eschatology, Introduction. pg.
257)
Part II
(The Historians)
THE RECOGNITION BY WORTHY HISTORIANS OF THE PLACE CHILIASM (PREMILLENNIALISM)
HELD IN THE EARLY CHURCH
The following list with their declarations is taken from the
pamphlet, The History of the Doctrine of Our Lord's Return,
by Dr. I.M. Haldeman:
Eusebius, the early historian of the Church, admits that most
of the ecclesiastics of his day were millenarians. That is -- they believed
in the coming of Christ before the millennium. Gieseler, "Church History,"
Vol. I, p. 166, says "Millenarianism became the general belief of the time
and met with almost no other opposition than that given by the Gnostics."
Dr. Horatius Bonar says, in his "Prophetic Landmarks," "Millenarianism
prevailed universally during the first three centuries. This is now an
assured historical fact and presupposes that chiliasm was an article of
the apostolic creed." Muncher says, p. 415, History of Christian
Doctrine, Vol. 11: "How widely the doctrine of millenarianism prevailed
in the first three centuries appears from this, that it was universally
received by almost all teachers." W. Chillingworth says: "Whatsoever
doctrine is believed or taught by the most eminent fathers of any age of the
church, and by none of their contemporaries opposed or condemned, that is to
be esteemed the Catholic doctrine of the church of those times. But the
doctrine of the millenarians was believed, and taught by the most eminent
fathers of the age next after the apostles, and by none of that age opposed
or condemned, therefore it was the Catholic or universal doctrine of those
times." Stackhouse, in his "Complete Body of Divinity," says: "The doctrine
was once the opinion of all orthodox Christians." Bishop Thomas Newton says:
"The doctrine was generally believed in the three first and purest ages."
Bishop Russell, Discourse on the Millennium, says: "On down to the
fourth century the belief was universal and undisputed." Mosheim,
Vol. I., p. 185, or his "Ecclesiastical History" says: "That the Saviour is
to reign a thousand years among men before the end of the world, had been
believed by many in the preceding century (that is, the second), without
offense to any."...Neander, the eminent church historian, says in
his Church History, page 650, Vol. I.: "Many Christians seized hold
of an image which had passed over to them from the Jews, and which seemed to
adapt itself to their own present situation. The idea of a millennial reign
which the Messiah was to set up on the earth at the end of the whole earthly
course of his age -- when all the righteous of all times should live together
in Holy Communion..." Gibbon, the author of that immense work, "The Decline
and Fall of the Roman Empire," cannot be accused of sympathy with
Christianity.... In the first volume of his work, p.532, he writes: "it was
universally believed that the end of the world was at hand. The near approach
of this wonderful event had been predicted by the apostles. The tradition of
it was preserved by their earliest disciples, and those who understood in their
literal sense the discourses of Christ Himself were obliged to expect the Second
and glorious Coming of the Son of Man before that generation was totally
extinguished." And now, mark you what he says: "As long as for wise purposes
this error was permitted to exist in the church, it was productive of the
most salutary effects on the faith and practice of Christians who lived in the
awful expectation of that moment." ... "The ancient and popular," --note, I
pray you, the ancient and popular--"The ancient and popular doctrine of the
millennium was intimately connected with the Second Coming of Christ: As
the works of creation had been finished in six days their duration in their
present state, according to tradition, was fixed to six thousand years. By
the same analogy it was inferred that this long period of labor and
contention, which was now almost elapsed, would be succeeded by a joyful
Sabbath of a thousand years, and that Christ with His triumphant band of the
saints and the elect who had escaped death, or who had been miraculously
revived, would reign upon the earth till the time appointed for the last and
general resurrection." "The assurance of such a millennium ... was carefully
inculcated by a succession of fathers from Justin Martyr and Irenaeus, who
conversed with the immediate disciples of the apostles, down to Lactantius,
who was preceptor to the son of Constantine. It appears to have been the
reigning sentiment of the orthodox believers, and ... it seems so well
adapted to the desires and apprehensions of mankind that it must have
contributed in a very considerable degree to the progress of the Christian
faith." ... "But when the edifice of the church as almost completed the
temporary support was laid aside. The doctrine of Christ's reign upon earth
was at first heralded as a profound allegory, was considered by degrees as a
doubtful and useless opinion, and was at length rejected as the absurd
invention of heresy and fanaticism." Kitto, in his encyclopedia of "Biblical
Literature," under the head of article "Millennium," states that the
millenarian doctrine was generally prevalent in the second century, and
that it received its first staggering blow from Origen, followed by
Augustine, Jerome, and others in the fourth century. In the "Encyclopaedia
Britannica," under article "millennium," the writer, a no less distinguished
scholar than Adolf Harnack, D.D., Professor of Christian History in the
University of Giessen, Germany, says: "This doctrine of Christ's second
advent, and the kingdom, appears so early that it might be questioned
whether it ought not be regarded as an essential part of the Christian
religion." Sheldon, "Church History," Vol. I., p. 145, ch. 6, testifies
that "premillenarianism was the doctrine of the Christians in the first and
second century. The fathers expected anti-Christ to arise and reign, and
meet his overthrow at the personal coming of the Lord. After which the
Kingdom of Christ for a thousand years, would be established on the earth."
Crippen, History of Doctrine," P. 231, sec. 12, says that "the early Fathers
live in expectation of our Lord's speedy return"; on p. 232 he remarks: "They
distinguish between a first resurrection of the saints and a second or general
resurrection. These they supposed would be separated by a period of a thousand
years, during which Christ should reign over the saints in Jerusalem." ...
"While the church was alternately persecuted and contemptuously tolerated by
the Roman Empire, the belief in Christ's speedy return and his millennial reign
was widely entertained." ... "When the Church was recognized and patronized by
the state, the new order of things seemed so desirable that the close of the
dispensation ceased to be expected or desired." Smith, "New Testament History,"
p. 273, says: "Immediately after the triumph of Constantine, Christianity
having become dominant and prosperous, Christians began to lose their vivid
expectation of our Lord's speedy advent, and to look upon the temporal
supremacy of Christianity as a fulfillment of the promised reign of Christ
on earth." --Pp. 14-20,24
The Biblically based doctrine of Premillennialism disappeared when
Christianity became a world power:
VI. CHILIASM BEGAN TO BE RESTORED IN THE REFORMATION
The entire character of Biblical testimony was changed by Gnostic and
Alexandrian influences, and, along with all vital truth, the church lost
her conception of the purifying hope of Christ's return, and, eventually,
under Constantine, exchanged the divine program of a returning Lord for a
world-conquering church. Of this, Dr. James H. Brooks (Maranatha, p. 536)
quotes Bengel as saying: "When Christianity became a worldly power by
Constantine, the hope of the future was weakened by the joy over the present
success." Similarly, Auberlen (Daniel, p. 375) has this to say: "Chiliasm
disappeared in proportion as Roman Papal Catholicism advanced. The Papacy
took to itself, as a robbery, that glory which is an object of hope, and can
only be reached by obedience and humility of the cross. When the Church
became a harlot, she ceased to be a bride who goes out to meet her bridegroom;
and thus Chiliasm disappeared. This is the deep truth that lies at the bottom
of the Protestant, anti-papistic interpretation of the Apocalypse" (both
references cited by Peters, op. cit, I, 499) (Chafer Vol. 4, p.
277-278).
Chafer quotes Peters who quotes Cotton Mather (1663-1728), son of Increase
Mather (1639-1723), sixth president of Harvard University:
It is well known, that in the earliest of the primitive times the
faithful did, in a literal sense, believe the "second coming" of the Lord
Jesus Christ, and the rising and the reigning of the saints with Him, a
thousand years before, "the rest of the dead live again," a doctrine which,
however, some of later years have counted heretical; yet in the days of
Irenaeus, were questioned by none but such as were counted heretics.
It is evident from Justin Martyr that the doctrine of the Chiliad was embraced
among all orthodox Christians; nor did this Kingdom of our Lord begin
to be doubted until the Kingdom of Antichrist began to advance into a
considerable figure, and then it fell chiefly under the reproaches
of such men as were fain to deny the divine authority of the Book of
Revelation, and of the Second Epistle of Peter. He is a stranger to
antiquity who does not find and own the ancients generally of the persuasion.
Nevertheless, at last men came, not only to lay aside the modesty expressed by
one of the first Anti-Millenarians, namely, Jerome, but also with violence to
persecute the Millenary truth as an heretical privity. So the mystery of our
Lord's "appearing in His Kingdom" lay buried in Popish darkness, till
the light thereof had a fresh dawn. Since the Antichrist entered into the
last half-time of the period allotted for him, and now within the last seven
years, as things grow nearer to accomplishment, learned and pious men, in
great numbers, everywhere come to receive, explain, and maintain,
the old faith about it. -- Quoted by Peters., I, 541-42
The Literal Method Of Interpretation Does Not Change:
"The prophetic story is largely the fulfillment of the Abrahamic, the
Palestinian, and the Davidic Covenants. It includes, also, the realization
of the two divine purposes -- the earthly purpose centered in
Israel and consummated according to Psalm 2:6, and the heavenly purpose
centered in the Church and consummated according to Hebrews 2:10. It is
here declared with complete assurance that, as prophecies which
are now fulfilled were fulfilled in their natural, literal, and
grammatical meaning, in like manner all that remains -- reaching to
eternal ages -- will be fulfilled in the natural, literal, and grammatical
way which the predictions imply. None could question with fairness that the
prophecy now fulfilled has followed the literal method to the last detail.
It is therefore both unreasonable and unbelieving to suppose that, to relieve
some incredulity, the predictions yet unfulfilled will be realized in some
spiritualized manner."
Chafer On The Allegorical Method Of Interpretation Of The Prophetic
Scriptures:
"In sheer fantastical imagination this method surpasses Russellism, Eddyism,
and Seventh Day Adventism, since the plain, grammatical meaning of language
is abandoned, and simple terms are diverted in their course and end in
anything the interpreter wishes" (Eschatology, Vol. 4 p. 281-282).
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