Digital Logos Edition
Since the first century, Christians have agreed that Christ will return. But since that time there have also been many disagreements. How will Christ return? When will he return? What sort of kingdom will he establish? What is the meaning of the millennium? These questions persist today. Four major views on the millennium have had both a long history and a host of Christian adherents. In this book Robert G. Clouse brings together proponents of each view: George Eldon Ladd on historic premillenniallism, Herman A. Hoyt on dispensational premillennialism, Loraine Boettner on post-millennialism and Anthony A. Hoekema on amillennialism. After each view is presented, proponents of the three competing views respond from their own perspectives. Here you’ll encounter a lively and productive debate among respected Christian scholars that will help you gain clearer and deeper understanding of the different ways the church approaches the meaning of the millennium.
“It should not trouble us that the New Testament for the most part does not foresee the millennial kingdom any more than the fact that the Old Testament does not clearly predict the Church Age.” (Page 39)
“J. N. Darby (1800–1882), an early Plymouth Brethren leader, articulated the dispensationalist understanding of premillennialism.” (Page 12)
“One of the chief arguments for interpreting the Old Testament prophecies concerning the end is that the Old Testament prophecies about the first coming of Christ were literally fulfilled. This, however, is an argument which must be closely examined. The fact is that the New Testament frequently interprets Old Testament prophecies in a way not suggested by the Old Testament context.” (Page 20)
“Premillennialism is the doctrine stating that after the Second Coming of Christ, he will reign for a thousand years over the earth before the final consummation of God’s redemptive purpose in the new heavens and the new earth of the Age to Come. This is the natural reading of Revelation 20:1–6.” (Page 17)
“The first sine qua non of dispensationalism is the distinction between Israel and the church.” (Page 19)