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72-486: Premillennialism is in contrast to amillennialism and postmillennialism beliefs. Amillennialism interprets Revelation 20:1–6 as pertaining to the present time, and holds that Christ currently reigns in Heaven with the departed saints . This interpretation views the symbolism of Revelation as referring to a spiritual conflict between Heaven and Hell rather than a physical conflict on Earth. Amillennialists do not view

144-533: A consistently applied literal interpretation; (2) they did not generally distinguish between the Church and Israel; (3) there is no evidence that they generally held to a dispensational view of revealed history; (4) although Papias and Justin Martyr did believe in a Millennial kingdom, the 1,000 years is the only basic similarity with the modern system (in fact, they and dispensational pre-millennialism radically differ on

216-456: A covenant often involved physical gestures, such as the exchange of objects or the performance of rituals, to reinforce the commitment and strengthen the bond between the parties involved. In modern times, the term "to seal a covenant" has retained its symbolic significance, particularly in Jewish and Christian traditions. For Jews, the covenant represents the enduring relationship between God and

288-617: A following amongst Baptist denominations such as The Association of Grace Baptist Churches in England. Partial preterism is sometimes a component of amillennial hermeneutics . Amillennialism declined in Protestant circles with the rise of Postmillennialism and the resurgence of Premillennialism in the 18th and 19th centuries, but amillennialism has regained prominence in the West after World War II. Abrahamic covenant According to

360-523: A form of dispensationalism that is growing in popularity known as progressive dispensationalism . This view understands that an aspect of the eschatological kingdom presently exists, but must wait for the millennium to be realized fully. Amillennialism God Schools Relations with: Amillennialism or amillenarism is a chillegoristic eschatological position in Christianity which holds that there will be no millennial reign of

432-740: A particular person of the Trinity as the guiding principle of that era. The first era was the Old Testament history and was accordingly the age of the Father ; the current age of the church was the age of the Son ; and still in Joachim's future was the age of the Spirit . For Joachim, year 1260 was to mark the end of the second and the beginning of the third and final golden age of earth's history. During

504-533: A proponent of amillennialism (of course, the sexta-septamillennial tradition was itself based upon similar means of allegorical interpretation). Although Origen was not always wholly "orthodox" in his theology, he had at one point completely spiritualized Christ's second coming prophesied in the New Testament. Origen did this in his Commentary on Matthew when he taught that "Christ's return signifies His disclosure of Himself and His deity to all humanity in such

576-543: A rapture immediately before a seven-year worldwide tribulation. This will be followed by an additional return of Christ with his saints (though there are post tribulation dispensationalists, such as Robert Gundry ). Dispensationalism traces its roots to the 1830s and John Nelson Darby (1800–1882), an Anglican churchman and an early leader of the Plymouth Brethren. In the US, the dispensational form of premillennialism

648-536: A servant of his. God then reminds him of his original promise to make him a father of a “great nation” and then revealed that he would have a son born to him. ( Genesis 15:1–4 ) Later that day, at the drawing of the evening, Abram fell into a deep sleep where he encountered God again. God then prophesied to Abram that the nation born to him would be removed to another land where they must be trialed for four hundred years and afterward, they would be greatly blessed with many possessions and occupy their own land. This prophecy

720-473: 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." Irenaeus , the late 2nd century bishop of Lyon , was an outspoken premillennialist. He

792-500: A type of Millennium would occur "1260 years after A.D. 606 when Rome was recognized as having universal authority." His Puritan contemporaries, Increase Mather and Cotton Mather , openly proclaimed a belief in a literal millennium. Increase Mather wrote "That which presseth me so, as that I cannot gainsay the Chiliastical opinion, is that I take these things for Principles, and no way doubt but that they are demonstrable. 1. That

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864-541: A very long continuance." Between 1790 and the mid-19th century, premillennialism was a popular view among English Evangelicals , even within the Anglican church. Thomas Macaulay observed this and wrote "Many Christians believe that the Messiah will shortly establish a kingdom on the earth, and visibly reign over all its inhabitants." Throughout the 19th century, premillennialism continued to gain wider acceptance in both

936-419: A way that all might partake of His glory to the degree that each individual's actions warrant ( Commentary on Matthew 12.30)." Even Origen's milder forms of this teaching left no room for a literal millennium and it was so extreme that few actually followed it. But his influence did gain wider acceptance especially in the period following Constantine . Dionysius of Alexandria stood against premillennialism when

1008-693: Is "still one of the most potent elements in Western religious thought." Therefore, to analyze what happened to premillennialism in the Middle Ages and the Reformation, it is necessary to observe the Augustinian foundation. In his early period, Augustine held to the sexta-/septamillennial view common in early Christianity (see above section on Patristic Age). In accordance with this view, Augustine divided history into two separate dispensations, first

1080-408: Is best known for his voluminous tome written against the 2nd century Gnostic threat, commonly called Against Heresies . In the fifth book of Against Heresies , Irenaeus concentrates primarily on eschatology. In one passage he defends premillennialism by arguing that a future earthly kingdom is necessary because of God's promise to Abraham , he wrote "The promise remains steadfast... God promised him

1152-468: Is distinctively non-dispensational. This means that it sees no radical theological distinction between Israel and the Church. It is often post-tribulational, meaning that the rapture of the church will occur after a period of tribulation . Historic premillennialism maintains chiliasm because of its view that the church will be caught up to meet Christ in the air and then escort him to the earth in order to share in his literal thousand year rule. Proponents of

1224-442: 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. Whalen has noted that modern premillennialism is "criticized roundly for naïve scholarship which confuses

1296-579: Is not a physical realm. Several verses cited by amillennialists in this context are: Because amillennialists believe that the millennium is simultaneous with the present age, they also believe that the binding of Satan in Revelation 20, which occurs at the beginning of the millennium, has already occurred; in their view, he has been prevented from "deceiv[ing] the nations" by the spread of the gospel. Nonetheless, they maintain that good and evil will remain mixed in strength throughout history and even in

1368-609: The Anglican Articles . This is observed in the 41st of the Anglican Articles, drawn up by Thomas Cranmer (1553), describing the millennium as a 'fable of Jewish dotage', but it was omitted at a later time in the revision under Elizabeth (1563). Contrarily, certain Anabaptists, Huguenots , and Bohemian Brethren were premillennial. Michael Servetus taught a chiliastic view, though he was denounced by

1440-699: The English theologian Daniel Whitby (1688–1726), the German Johann Albrecht Bengel (1687–1752), and the American Jonathan Edwards (1703–58) "fueled millennial ideas with new influence in the nineteenth century." It was authors such as these who concluded that the decline of the Roman Catholic Church would make way for the conversion and restoration of the nation of Israel . Edwards taught that

1512-605: The Hebrew Bible , the covenant of the pieces or covenant between the parts ( Hebrew : ברית בין הבתרים , romanized :  Brit Bein HaBetarim ) is an important event in Jewish History . In this central narrative God revealed himself to Abraham and made a covenant with him (in the site known nowadays as Mount Betarim ), in which God announced to Abraham that his descendants would eventually inherit

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1584-468: The Kenites , Kenizzites , Kadmonites , Hittites , Perizzites , Rephaites , Amorites , Canaanites , Girgashites and Jebusites ." The covenant was formalized as God commanded Abraham to divide livestock and poultry into two pieces. Covenants in biblical times were often sealed by severing an animal, with the implication that the party who breaks the covenant will suffer a similar fate. In Hebrew,

1656-635: The Land of Israel . This was the first of a series of covenants made between God and the Patriarchs . According to the biblical story, in Genesis 15:1–4 Abram’s most important encounter is recorded when the Abrahamic God made a covenant with him. The day started with a vision where Abram expressed his concerns about being childless, thinking his estate will be inherited by Eliezer of Damascus ,

1728-683: The Lutheran , Reformed , Anglican , Methodist , and many Messianic Jews . Amillennialism represents the historical position of the Amish , Old Order Mennonite , and Conservative Mennonites (though among the more modern groups premillennialism has made inroads). Amillennialism is common among groups arising from the 19th century American Restoration Movement such as the Churches of Christ , Christian Church (Disciples of Christ) and Christian Churches and Churches of Christ . Amillennialism also has

1800-542: The Montanists . Many of these theologians and others in the early church expressed their belief in premillennialism through their acceptance of the sexta-septamillennial tradition. This belief claims that human history will continue for 6,000 years and then will enjoy Sabbath for 1,000 years (the millennial kingdom), thus all of human history will have a total of 7,000 years prior to the new creation . The first clear opponent of premillennialism associated with Christianity

1872-742: The Swiss Reformer Heinrich Bullinger wrote up the Second Helvetic Confession , which asserts, "We also reject the Jewish dream of a millennium, or golden age on earth, before the last judgment ." John Calvin wrote in Institutes of the Christian Religion that chiliasm is a "fiction" that is "too childish either to need or to be worth a refutation." He interpreted the thousand-year period of Revelation 20 symbolically, applying it to

1944-487: The Swiss Reformer Heinrich Bullinger wrote up the Second Helvetic Confession , which reads "We also reject the Jewish dream of a millennium, or golden age on earth, before the last judgment." Furthermore, John Calvin wrote in Institutes that millennialism is a "fiction" that is "too childish either to need or to be worth a refutation". The Anglican Church originally formalized a statement against millenarianism in

2016-593: 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 . Eusebius also had low regard for the chiliast, Papias, and he let it be known that in his opinion Papias

2088-499: The poetic and inspirational prose of prophecy with fortune telling ", though "Premillennialists retort that they merely follow the Word of God, regardless of ridicule." He then notes that, nevertheless, "the virtual theology which surrounds premillennialism is today stronger and more widely spread than at any time in history." Contemporary premillennialism is divided into two schools of thought. Historic, or Classic, Premillennialism

2160-465: The righteous on Earth . This view contrasts with both postmillennial and, especially, with premillennial interpretations of Revelation 20 and various other prophetic and eschatological passages of the Bible . Revelation 20:1-6 describes a vision in which, "for a thousand years," Satan is bound "so that he might not deceive the nations any longer," and "the souls of those who had been beheaded for

2232-403: The "various disturbances that awaited the church, while still toiling on earth." The Eastern and Oriental Orthodox Churches have long held amillennial positions, as has the Roman Catholic Church , which generally embraces an Augustinian eschatology and which has deemed that premillennialism "cannot safely be taught." Amillennialism is also common among Protestant denominations such as

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2304-451: The 2nd century, the Alogi (those who rejected all of John's writings) were amillennial, as was Caius in the first quarter of the 3rd century. With the influence of Neo-Platonism and dualism , Clement of Alexandria and Origen denied premillennialism. Likewise, Dionysius of Alexandria (died 264) argued that Revelation was not written by John and could not be interpreted literally; he

2376-613: The Apostle. Paul uses the imagery of a sealed document to represent the believer's salvation through faith in Jesus Christ. The Holy Spirit is considered the "seal of approval" on the believer's heart, guaranteeing their inheritance in the kingdom of God. The modern understanding of sealing a covenant emphasizes its spiritual and personal dimensions. It represents a commitment to a set of values, principles, and beliefs that shape one's identity and guide one's actions. The act of sealing

2448-501: The Jew , chapter 80: "I and many others are of this opinion [premillennialism], and [believe] that such will take place, as you assuredly are aware; but, on the other hand, I signified to you that many who belong to the pure and pious faith, and are true Christians, think otherwise." Certain amillennialists, such as Albertus Pieters , understand Pseudo-Barnabas to be amillennial, though many understand it instead to be premillennial. In

2520-458: The Jewish people, symbolized by the Torah and the observance of its laws. The concept of sealing a covenant underscores the reciprocal obligations of both parties – God's promise of protection and blessings in exchange for the Jewish people's adherence to divine commandments. In Christianity, the notion of sealing a covenant finds expression in the New Testament, particularly in the writings of Paul

2592-666: The Millennium. In the 20th century, the belief became common in Evangelicalism according to surveys on this topic. The current religious term premillennialism did not come into use until the mid-19th century. The word's coinage was "almost entirely the work of British and American Protestants and was prompted by their belief that the French and American Revolutions (the French, especially) realized prophecies made in

2664-597: The Reformation period, amillennialism continued to be the popular view of the Reformers. The Lutherans formally rejected chiliasm (millennialism) in The Augsburg Confession . "Art. XVII., condemns the Anabaptists and others 'who now scatter Jewish opinions that, before the resurrection of the dead, the godly shall occupy the kingdom of the world, the wicked being everywhere suppressed.'" Likewise,

2736-458: The Reformers as a heretic and executed in Geneva under Calvin's authority. A few in the mainstream accepted it, such as Joseph Mede (1586–1638) and possibly Hugh Latimer (died 1555), but it was never a conventional belief throughout the period. Premillennialism experienced a revival among 17th century Puritans like Thomas Brightman, Joseph Mede, and others. Although they were not premillennial,

2808-552: The Second Coming will happen after the millennium. 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. According to Johannes Quasten, "In his eschatological ideas Justin shares

2880-548: The US and in Britain, particularly among the Irvingites , Plymouth Brethren , Christadelphians , Church of God , Christian Israelite Church . Premillennialism continues to be popular among Evangelical, Fundamentalist Christian , and Living Church of God communities in the 20th and 21st centuries, expanding further into the churches of Asia , Africa and South America . Many traditional denominations continue to oppose

2952-521: The basis of the Millennium); (5) they had no concept of imminency or of a pre-tribulational Rapture of the Church; (6) in general, their eschatological chronology is not synonymous with that of the modern system. Indeed, this thesis would conclude that the eschatological beliefs of the period studied would be generally inimical to those of the modern system (perhaps, seminal amillennialism, and not nascent dispensational premillennialism ought to be seen in

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3024-504: The books of Daniel and Revelation ." 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 . Postmillennialists hold to the view that

3096-460: 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: After moving away from premillennialism to amillennialism, Augustine viewed Sabbath rest in the sexta-/septamillennial scheme as "symbolically representative of Eternity." Moreover,

3168-433: The church of this belief ." Augustine's later amillennial view laid the eschatological foundation for the Middle Ages, which practically abandoned premillennialism. 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

3240-752: The church, according to the amillennial understanding of the Parable of the Wheat and Tares . Amillennialism is sometimes associated with Idealism , as both schools teach a symbolic interpretation of many of the prophecies of the Bible and especially of the Book of Revelation . However, many amillennialists do believe in the literal fulfillment of Biblical prophecies; they simply disagree with Millennialists about how or when these prophecies will be fulfilled. Few early Christians wrote about this aspect of eschatology during

3312-471: The concept of a literal millennial kingdom. The Lutheran Church–Missouri Synod explicitly states, "When Christ returns, 'new heavens and a new earth' will be created ( 2 Pet. 3:10-13)." The catechism of the Catholic Church teaches in paragraph 676 that the millennium is to be understood as "beyond history": The Antichrist's deception already begins to take shape in the world every time the claim

3384-548: The covenant between God and Abraham, as recounted in Genesis 15, involved animal sacrifices and a symbolic passage between the split pieces of the animals, symbolizing the irrevocable nature of the pact. Over time, the concept of sealing a covenant extended beyond its biblical origins to encompass various cultural and social contexts. In ancient civilizations, covenants were often invoked to solidify alliances, establish peace treaties, and regulate trade agreements. The act of sealing

3456-437: The dead. It is also the time when the creation will bear fruit with an abundance of all kinds of food, having been renovated and set free... And all of the animals will feed on the vegetation of the earth... and they will be in perfect submission to man. And these things are borne witness to in the fourth book of the writings of Papias , the hearer of John , and a companion of Polycarp ." (5.33.3) Apparently Irenaeus also held to

3528-399: The dominant form of modern-day premillennialism, namely dispensational premillennialism . It is the conclusion of this thesis that Dr. Ryrie 's statement [that the early church fathers held dispensationalist views] is historically invalid within the chronological framework of this thesis. The reasons for this conclusion are as follows: (1) the writers/writings surveyed did not generally adopt

3600-473: The eschatology of the period). Amillennialism gained ground after Christianity became a legal religion. It was systematized by Augustine of Hippo in the 4th century, and this systematization carried amillennialism over as the dominant eschatology of the Medieval and Reformation periods. Augustine was originally a premillennialist, but he retracted that view, claiming the doctrine was carnal. Amillennialism

3672-435: The first century of Christianity, but most of the available writings from the period reflect a millenarianist perspective (sometimes referred to as chiliasm ). Bishop Papias of Hierapolis (A.D. 70–155) speaks in favor of a pre-millennial position in volume three of his five volume work . Aristion and the elder John echoed his sentiments, as did other first-hand disciples and secondary followers. Though most writings of

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3744-572: The general resurrection, in the eternal state. Amilennialists reject the view that Jesus Christ will physically reign on the Earth for exactly one thousand years. Rather, they interpret the "thousand years" mentioned in Revelation 20 as a symbolic number , not as a literal duration of time. Amillennialists hold that the millennium has already begun and is simultaneous with the current church age . Amillennialism holds that while Christ's reign during

3816-493: The inheritance of the land. Yet, Abraham did not receive it during all the time of his journey there. Accordingly, it must be that Abraham, together with his seed (that is, those who fear God and believe in Him), will receive it at the resurrection of the just." In another place Irenaeus also explained that the blessing to Jacob "belongs unquestionably to the times of the kingdom when the righteous will bear rule, after their rising from

3888-540: 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". A notable exception to normative medieval eschatology is found in Joachim of Fiore (c. 1135–1202), a Cistercian monk, who to an extent, stressed premillennial themes. Joachim divided earth's history into three periods. He assigned each age to

3960-474: The millennial rule as a Golden Age in which Christian ethics prosper through preaching and redemptive work, but occurring before the second coming. 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

4032-841: The millennium is spiritual in nature, at the end of the church age, Christ will return in final judgment and establish a permanent reign in the "new heaven and new Earth." Many proponents dislike the term "amillennialism" because it emphasizes their differences with premillennialism rather than their beliefs about the millennium. "Amillennial" was actually coined in a pejorative way by those who hold premillennial views. Some proponents also prefer alternate names such as nunc-millennialism (that is, now-millennialism) or realized millennialism , although these other names have achieved only limited acceptance and usage. There are two main variations of amillennianism, perfect amillenarism (the first resurrection has already happened) and imperfect amillenarism (the first resurrection will happen simultaneously with

4104-463: The millennium of Revelation 20 became for him "symbolically representative of Christ’s present reign with the saints." 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

4176-456: The second one). The common denominator for all amillenaristic views is the denial of the Kingdom of the righteous on Earth before the general resurrection. Amillennialism rejects the idea of a future millennium in which Christ will reign on Earth prior to the eternal state beginning, but holds: Amillennialists also cite scripture passages that they believe to indicate that the kingdom of God

4248-440: The sexta-/septamillennial scheme writing that the end of human history will occur after the 6,000th year. (5.28.3). Irenaeus and Justin represent two of the most outspoken premillennialists of the pre-Nicean church. Other early premillennialists included Pseudo-Barnabas , Papias , Methodius , Lactantius , Commodianus Theophilus , Tertullian, Melito , Hippolytus of Rome , Victorinus of Pettau and various Gnostics groups and

4320-400: The testimony of Jesus and for the word of God, and those who had not worshiped the beast or its image and had not received its mark ... came to life and reigned with Christ for a thousand years." Amillennialists interpret the "thousand years" symbolically to refer either to a temporary bliss of souls in heaven before the general resurrection , or to the infinite bliss of the righteous after

4392-507: The thousand apocalyptical years are not passed but future. 2. That the coming of Christ to raise the dead and to judge the earth will be within much less than this thousand years. 3. That the conversion of the Jews will not be till this present state of the world is near unto its end. 4. That, after the Jews' conversion there will be a glorious day for the elect upon earth, and that this day shall be

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4464-493: The thousand years mentioned in Revelation as a literal thousand years, but see the number "thousand" as symbolic and numerological and see the kingdom of Christ as already present in the church beginning with the Pentecost in the book of Acts . Denominations such as Oriental Orthodoxy , Eastern Orthodoxy , Catholicism , Anglicanism , Presbyterianism and Lutheranism are generally amillennial . Postmillennialism views

4536-617: The time tend to favor a millennial perspective, the amillennial position may have also been present in this early period, as suggested in the Epistle of Barnabas , and it would become the ascendant view during the next two centuries. Church fathers of the third century who rejected the millennium included Clement of Alexandria ( c. 150 – c. 215), Origen (184/185 – 253/254), and Cyprian ( c. 200 – 258). Justin Martyr (died 165), who had chiliastic tendencies in his theology, mentions differing views in his Dialogue with Trypho

4608-414: The verb meaning to seal a covenant translates literally as "to cut". It is presumed by Jewish scholars that the removal of the foreskin symbolically represents such a sealing of the covenant. In the biblical context, "to seal a covenant" signified a solemn and binding agreement between God and humanity. It represented a divine promise that was accompanied by specific rituals and obligations. For instance,

4680-500: The view include John Gill, Mike Placko, Charles Spurgeon , James Montgomery Boice , George Eldon Ladd , John Piper , Albert Mohler , Francis Schaeffer , Carl F. H. Henry , Harold Lindsell , D. A. Carson , Bryan Chapell , and Gordon Clark . Dispensational premillennialism generally holds that Israel and the Church are distinct entities. It also widely holds to the pretribulational return of Christ , which believes that Jesus will return to take up Christians into heaven by means of

4752-469: The views of the Chiliasts concerning the millennium." He maintains a premillennial distinction, namely that there would be two resurrections, one of believers before Jesus's 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

4824-498: Was Marcion . Marcion opposed the use of the Old Testament and most books of the New Testament that were not written by the apostle Paul . Regarding Marcion and premillennialism, Harvard scholar H. Brown noted, Throughout the Patristic period—particularly in the 3rd century—there had been rising opposition to premillennialism. Origen was the first to challenge the doctrine openly. Through allegorical interpretation, he had been

4896-604: Was "a man of small mental capacity" because he had taken the Apocalypse literally. Oxford theologian Alister McGrath has noted that "all medieval theology is 'Augustinian' to a greater or lesser extent." Augustine's (354-430) influence shaped not only the Western Middle Ages , but it also influenced the Protestant reformers , who constantly referred to his teaching in their own debates. His teaching

4968-443: Was amillennial. Origen 's idealizing tendency to consider only the spiritual as real (which was fundamental to his entire system) led him to combat the "rude" or "crude" Chiliasm of a physical and sensual beyond. Premillennialism appeared in the available writings of the early church, but it was evident that both views existed side by side. The premillennial beliefs of the early church fathers, however, are quite different from

5040-916: Was propagated on the popular level largely through the Scofield Reference Bible and on the academic level with Lewis Sperry Chafer 's eight-volume Systematic Theology . More recently dispensational eschatology has been popularized through Hal Lindsey 's 1970s bestseller, The Late, Great Planet Earth and through the Left Behind Series by Tim Lahaye and Jerry Jenkins . Popular proponents of dispensational premillennialism have been John F. MacArthur , Phil Johnson, Ray Comfort , Jerry Falwell , Todd Friel , Dwight Pentecost , John Walvoord , Tim Lahaye , Charles Caldwell Ryrie , Norman Geisler , Erwin Lutzer , and Charles L. Feinberg . Craig Blaising and Darrell Bock have developed

5112-402: Was that of the Israelites in subjection to Egypt, for four hundred years, before returning back to Canaan to claim it as their own. ( Genesis 15:12–18 ) It was at this drawing of the night hour that Abram entered into a covenant with God who promised land his offspring would claim: "To your descendants I give this land, from the river of Egypt to the great river, the Euphrates, the land of

5184-497: Was the dominant view of the Protestant Reformers . The Lutheran Church formally rejected chiliasm in The Augsburg Confession —"Art. XVII., and condemned the Anabaptists (historically, most Anabaptist groups were amillennial) and others 'who now scatter Jewish opinions that, before the resurrection of the dead, the godly shall occupy the kingdom of the world, the wicked being everywhere suppressed.'" Likewise,

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