The terms Preterism, Futurism, and Missionism refer to the views of interpreting prophecy found in the New Testament. These prophecies are generally regarding what is referred to as the End Times and are found primarily in the book of Revelation, as well as in the Olivet Discourse recorded in the Gospels. There are, however, several other passages in Paul's epistles (2 Thessalonians) that reference Jesus' second coming that are also key elements in our understanding of eschatological principles. Another reference is 1 John's discussion of the Spirit of antichrist.
Futurism asserts that none of the New Testament prophecy have been fulfilled at this point, and that all the references are to future events that will happen at Jesus' future second coming, heralding the end of our current existence on Earth. Typically, these prophecies are referring to real events that are interpreted literally whenever possible, and as references to real events even when symbolic. Some futurists (and some partial preterists) divide the book of Revelation into three sections "what you have seen, what is now, and what will take place later."
Preterism is an interpretation that says that all of the prophecies found in the New Testament have already been completed in the events surrounding the destruction of Jerusalem in AD 70. These events tend to be loose interpretations and largely symbolic in nature. For example, instead of a literal future kingdom, the preterist would say that we are living in the symbolic reign of Christ on earth as a part of the Church age.
Partial Preterism says that only some of the prophecies in the New Testament have been fulfilled, while others remain unfilled until a future end time. Notably, the fulfilled prophecies include several passages in Revelation. Partial Preterism is a moving target, however, as various proponents can differ in deciding which prophecies have yet to be, and have already been fulfilled. Note that this is distinct from Preterism, and not a subset. Unlike Preterism, proponents view prophecies as referring to real and specific events, some of which have already been fulfilled. In this regard, they are more accurately considered to be Partial Futurists.
Missionism says that specific events surrounding the destruction of the Temple, and the city of Jerusalem were predicted by Jesus during his earthly ministry and that they were the culmination of his mission to humanity. However, other of his prophecies, as well as the references in Revelation, and in Paul's letters are eschatological references that are yet to come.
Missionism takes its name from the phrase Missio Christi, the Work of Christ. Technically, this is a partial futurist view, but with the clarifying hermeneutic of looking at the purpose of Christ's mission in coming to earth as a man, specifically to judge Israel and establish a new covenant with the Church. Within this framework, the destruction of the Temple and the adoption of Jesus as our new high priest were key elements of the Son's work on earth, and this is what Jesus spoke about frequently as part of his regular teaching.
Missionism asserts Anticipatory Typology, and says that Jesus' time on earth, while itself a fulfillment of prophecy, was also an anticipatory type that will ultimately be realized during the End Times. Specifically, Jesus invoked elements from Ezekiel and Daniel to describe his contemporary situation, and also to form a type that would be reflected in the End Times.
Historicism This view is that New Testament prophecy, and specifically the book of Revelation are a symbolic representation of the Church throughout history, with each portion representing historic movements and moments. It views individual prophecies not as specific events, but as recurring themes, a longer series of the same or similar events. A classic example offered is the letters to the seven churches in Revelation, which may refer to 'ages' of churches. This is often presented as a view of the Reformation, where the symbols in the apocalypse correspond to events in the history of the Western church, including various popes, the Protestant Reformation, the French Revolution, etc. "A prefiguration in detail of the chief events affecting the Church and Christendom, whether secular or ecclesiastical, from St. John’s time to the consummation". Most interpreters place the events of their day in the later chapters of Revelation.
Idealism This view avoids any reference to specific historic events both in the current age and in any supposed future "End Times" or eschaton. The visions in Revelation are not only symbolic, but figurative portrayals of the church's struggle throughout the entire period following the time of Christ. These passages aren't prophecies at all but ways of thinking about the common struggles of humanity. They are an alternate attempt at moral teaching. It is often a component of Amillennialism. "Revelation is a theological poem presenting the ageless struggle between the kingdom of light and the kingdom of darkness. It is a philosophy of history wherein Christian forces are continuously meeting and conquering the demonic forces of evil." (Robert Mounce).
Preterist question: Probably the most serious criticism is that this approach robs the book of any contemporary significance. John Walvoord, for example, writes, “The preterist view, in general, tends to destroy any future significance of the book, which becomes a literary curiosity with little prophetic meaning.” Leon Morris echoes this sentiment, claiming that the preterist approach “has the demerit of making it [the book of Revelation] meaningless for all subsequent readers (except for the information it gives about that early generation).”
Preterists, for example RC Sproul, turn the question around and ask it of Futurists. If everything in the book of Revelation pertains to some far distant future time, doesn't that mean that the book has little significance for the Church in the present or at any time in the previous 2000 years.
Comments
Post a Comment