A dangerous distortion of preterism is currently gaining advocacy ? a view variously designated as "hyper-preterism" (Gentry), "Hymenaenism" (Sandlin), or "pantelism" (Jonathan Seriah). A cult-like enthusiasm fuels this unorthodox movement, which teaches that the total complex of end time events transpired in the first-century: the Second Advent, the resurrection, the rapture of the saints, and the great judgment. It is to preterism what hyper-Calvinism is to historic Calvinism: a theological pushing beyond biblical constraints. This view is not supported by any creed or any council of the Church in history.

A "Foreword" to one work from this movement inadvertently highlights the (all too typical) problem: "John [Noe] is not a professional theologian. He has had no formal seminary training, but that may be an advantage." Then again, lacking training in biblical languages, careful study of exegetical principles, in-depth instruction in systematic theology, and formal schooling in historical theology may not be helpful at all. (This book by John Noe received a scathing review in the December, 2000, Journal of the Evangelical Theological Society. Sadly, this review will dissuade some readers from even considering the orthodox root from which hyper-preterism mutated. I have had numerous letters from folks turning against preterism because of these bizarre excesses.)

The origins of this modern movement arise from and are fueled by many Christians either presently or previously within the church of Christ sect (e.g., Max King, Tim King, Ed Stevens, and others). Some hyper-preterists have even become Unitarians; see Ed Stevens' own lamentation: "Wanda Shirk & PIE," Kingdom Counsel (April 1994-Sept. 1996): 3-17. Others have begun to apply the biblical references about hell to the events of A.D. 70, thereby denying the doctrine of eternal punishment. See: Samuel G. Dawson, "Jesus' Teaching on Hell: A Place or an Event?" (Puyallup, Wash.: Gospel Themes, 1997). The theological structure of the movement appears to be continually mutating. Of course, such should be expected when the position decries creedal moorings and rejoices in being adrift on a sea of untrained theologues. (I guess the hyper-preterists are our gadfly-answers to the dispensationalist embarrassments such as Jack Van Impe and the LaLonde brothers.)

TABLE OF CONTENTS

1. Creedal Failure
2. Hermeneutic Failure
3. Resurrection Errors
4. Christology Implications
5. History and Church Errors