John did not witness past history in Revelation 6. Are you saying the OD was apocalyptic prophecy? Does it matter if the Law has been fulfilled or as long as there are sinful humans, the end is still unfufilled?
Well, According to Isaiah and John, in the New Heavens and Earth, Sinful Humans Still exist, so....
(Isaiah 65:17-21, Revelation 22:15)
and yet no one in the 2nd century claimed all the Law had been satisfied.
Except 2nd century ECF's Tertullian, Irenaeus, Justin Martyr, Melito, Celement of Alexandria all Did... and this contunued through 3rd century with ECF's Origen, Hyppolytus, Cyprian, Victorinus... and on through the 4th, 5th..etc.....
The church argued for another 200 years if Jesus was human or God. If preterist are correct, why did God leave humanity in the dark ages for 1991 years?
He Didn't.
When we accumulate all the individual prophesies that any given ECF on their own DID believe to be fulfilled in 70AD, and put them together, we arrive very near a consistent preterist position, even if they were personally inconsistent on their application thereof.
For certain, the greatest number of the earliest Christians believed that a number of, if not all, prophecies of the Olivet Discourse were fulfilled in the first century destruction of Jerusalem.
The challenge, in fact, is to find even one early Christian that didn't teach the Preterist interpretation of Matthew 24. The earliest and most significant writers were in
unanimous agreement, proclaiming the fulfillment of these prophecies in the time of the AD70 destruction of the Jewish city, temple and nation.
Here's a snippet:
Origen - Against Celsus | John | Matthew
"I challenge anyone to prove my statement untrue if I say that the entire Jewish nation was destroyed less than one whole generation later on account of these sufferings which they inflicted on Jesus. For it was, I believe, forty-two years from the time when they crucified Jesus to the destruction of Jerusalem."
Chrysostom - Homilies on
Matthew 24 "Was their house left desolate? Did all the vengeance come upon that generation? It is quite plain that it was so, and no man gainsays it."
Chrysostom - St. Chrysostom's Liturgy
"Having in remembrance, therefore, this saving commandment and all those things which have come to pass for us: the Cross, the Grave, the Resurrection on the third day, the Ascension into heaven, the Sitting at the right hand, and the second and glorious Coming"
The ECFs recognized:
(1) that the great tribulation is past, transpiring at AD 66-70
(2) that AD 70 involved a coming of Jesus Christ in judgment
So, while they did not establish a biblically consistent preterism, they were far more preteristic in their understanding of eschatology than most modern futurists. As you, perhaps unwittingly, pointed out, the fact is that the ECFs
had their hands full with formulating a consistent Christology (the nature of Christ and the Trinity), and didn't spend as much time formulating an orthodox, systematic eschatology. We DO know that the ECFs had mostly assigned
Matthew 24 to the past, and the Protestant Reformers had a majority view that all
Matthew 24 was fulfilled in the first century.
Classical preterism (i.e. The Catholic Preterism of the likes of James Aiken, Scott Hahn, St Cryssostom, St Thomas Aquinas, Eusebius, etc...) sees AD 70 as a temporal judgment of God/Christ that is not pertaining to the final advent, except as a general prefiguring of it.
As well as the reformed Thinkers such as C.H Spurgeon
C.H. Spurgeon (
NOT a Full Preterist) On New Heavens and Earth (1865)
"Did you ever regret the absence of the burnt-offering, or the red heifer, of any one of the sacrifices and rites of the Jews? Did you ever pine for the feast of tabernacle, or the dedication? No, because, though these were like the old heavens and earth to the Jewish believers, they have passed away, and we now live under the new heavens and a new earth, so far as the dispensation of divine teaching is concerned. The substance is come, and the shadow has gone: and we do not remember it." (Metropolitan Tabernacle Pulpit, vol. xxxvii, p. 354).
St. Thomas Aquinas, St. Augustine, St. Eusebius all understood this basic principle of bible eschatology, and we really ought to take their words to heart.
As St. Thomas Aquinas taught:
The signs of which we read in the gospels, as Augustine says, writing to Hesychius about the end of the world, refer not only to Christ's [future] coming to judgment, but also to the time of the sack of Jerusalem, and to the coming of Christ in ceaselessly visiting His Church. So that, perhaps, if we consider them carefully, we shall find that none of them refers to the coming advent, as he remarks: because these signs that are mentioned in the gospels, such as wars, fears, and so forth, have been from the beginning of the human race (Thomas Aquinas; Summa Theologica, Supplement Question 73, Article 1)
And even St. Gregory, Bishop of Nyssa (AD 336-395)
"Do we romance about three Resurrections? Do we promise the gluttony of the Millennium? Do we declare that the Jewish animal-sacrifices shall be restored? Do we lower men's hopes again to the Jerusalem below, imagining its rebuilding with stones of a more brilliant material? What charge like these can be brought against us, that our company should be reckoned a thing to be avoided?"
Remember, the ECFs after AD 70 were not inspired in their writings as were the apostles. We must prefer the apostolic teaching over later inventions where they are shown to be in contradiction.
Proximity to an apostle hardly guarantees correctness of doctrine.
Even the apostles' own congregations were making many errors, as we read all through the NT. How much more have later generations made errors? And remember, both Amillennialism and Millennialism grew up together within 100 years after the death of the apostles--these two teachings are entirely opposed to one another. The ECFs of AD 30-70 alone were inspired.
The apostles and Christ unanimously taught a first-century return, and confirmed it when the tribulation, apostasy, man of sin, antichrist, and return to the Asia Minor churches took place. There is no way to make the bible say otherwise. We have the apostolic confirmation of it in the Holy Bible.
The ECFs were not inspired, and unfortunately we are hard pressed to see them agree on much of anything. We can't find agreement from the ECFs on the nature of Christ, on the ministries and fate of the early apostles, on the canon of scripture, on the Trinity, on the Millennium, on much of anything. It took the councils and creeds of the 300s-400s to begin to establish unity in what we now think of as "essentials of doctrine." All those things were discussed for three centuries, but the broad diversity of opinion and disagreement on those topics among beloved ECFs is dizzying.
In contrast,
Preterists hold that the "ECFs" of the years AD 30-70 were authoritative, consistent, and inspired of the Holy Spirit in their doctrine and scriptures. While preterists love the later ECFs as much as futurists do--and, as noted above, find copius amounts of support for strong partial preterism among the ECFs as well--we still recognize that they were not inspired nor reliable from any consensus standpoint.
If you want the truth, you must trust the ECFs of AD 30-70 that wrote the New Testament letters.
Why was Satan allowed to decieve the earth letting them think the heaven was iron and the earth brass?
Again, Please exegete Leviticus 26:19
Tell us what it means.
Literal? Why?
Figurative? Why?
Past? When? (and provide proof)
Yet Future? How?