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Preterism as a Christian eschatological view interprets some (Partial Preterism) or all (Full Preterism) prophecies of the Bible as events which have already happened. This school of thought interprets the Book of Daniel as referring to events that happened in the second century BC, while seeing the prophecies of Revelation as events that happened in the first century AD. Preterism holds that Ancient Israel finds its continuation or fulfillment in the Christian church at the destruction of Jerusalem in AD 70. The term ''preterism'' comes from the Latin ''praeter'', which Webster's 1913 dictionary lists as a prefix denoting that something is "past" or "beyond". Preterism teaches that either all or a majority of Bible prophecy had come to pass by AD 70. Adherents of preterism are commonly known as preterists. Historically, preterists and non-preterists have generally agreed that the Jesuit Luis de Alcasar (1554–1613) wrote the first systematic preterist exposition of prophecy - ''Vestigatio arcani sensus in Apocalypsi'' (published in 1614) - during the Counter-Reformation. ==History== One of the earliest references that formed a basis for later preterism comes from Eusebius of Caesarea (c. AD 263–339). In his ''Theophania'', he states: Proponents of preterism sometimes argue that this position was the original eschatological understanding of the Early Christian church,〔David Chilton, 'The Days of Vengeance: An Exposition of the Book of Revelation'.〕〔.〕 a claim contested by historicists and futurists.〔.〕 One preterist has been said to hold that the view was developed in the 17th century, a view also held by many non-preterists.〔.〕〔.〕 There has historically been general agreement with non-preterists that the first systematic preterist exposition of prophecy was written by the Jesuit Luis de Alcasar during the Counter Reformation.〔.〕〔.〕 Moses Stuart noted that Alcasar's preterist interpretation was of considerable benefit to the Roman Catholic Church during its arguments with Protestants,〔.〕 and preterism has been described in modern eschatological commentary as a Catholic defense against the Protestant Historicist view which identified the Roman Catholic Church as a persecuting apostasy.〔.〕 Due to resistance by Protestant Historicists, the preterist view was slow to gain acceptance outside the Roman Catholic Church.〔.〕 Among Protestants it was first accepted by Hugo Grotius, a Dutch Protestant eager to establish common ground between Protestants and the Roman Catholic Church. His first attempt to do this was entitled ‘Commentary on Certain Texts Which Deal with Antichrist’ (1640), in which he attempted to argue that the texts relating to Antichrist had their fulfillment in the 1st century AD. This was not well received by Protestants, but Grotius was undeterred and in his next work, ‘Commentaries On The New Testament' (1641–50), he expanded his preterist views to include the Olivet prophecy and Revelation. Preterism still struggled to gain credibility within other Protestant countries, especially England.〔.〕 The English commentator Thomas Hayne claimed that the prophecies of the Book of Daniel had all been fulfilled by the 1st century (‘Christs Kingdom on Earth’, 1645), and Joseph Hall expressed the same conclusion concerning Daniel’s prophecies (‘The Revelation Unrevealed’, 1650), but neither of them applied their preterist views to Revelation. However, the exposition of Grotius convinced the Englishman Henry Hammond. Hammond sympathized with Grotius’ desire for unity among Christians, and found his preterist exposition useful to this end. Hammond wrote his own preterist exposition in 1653, borrowing extensively from Grotius. In his introduction to Revelation he claimed that others had independently arrived at similar conclusions as himself, though he gives pride of place to Grotius.〔.〕 Hammond was Grotius’ only notable Protestant convert, and despite his reputation and influence, Grotius’ interpretation of Revelation was overwhelmingly rejected by Protestants and gained no ground for at least 100 years.〔.〕 By the end of the 18th century preterist exposition had gradually become more widespread. The first full preterist exposition was finally written in 1730 by the Protestant and Arian, Frenchman Firmin Abauzit (‘Essai sur l'Apocalypse’), who worked in then independent Republic of Geneva as a librarian. This was part of a growing development of more systematic preterist expositions of Revelation. Later, though, it appears that Abauzit recanted this approach after a critical examination by his English translator, Dr. Twells.〔.〕 The earliest American full preterist work was 'The Second Advent of the Lord Jesus Christ: A Past Event', which was written in 1845 by Robert Townley. Townley later recanted this view.〔.〕 Preterists, full and partial, believe that it is becoming increasingly popular due to more accurate translations of the Bible – with Young's Literal Translation being a key work. 抄文引用元・出典: フリー百科事典『 ウィキペディア（Wikipedia）』 ■ウィキペディアで「Preterism」の詳細全文を読む スポンサード リンク
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