Preterism holds that the prophetic texts of the New Testament were written before AD 70 and describe the judgment that fell on Jerusalem and the Jewish nation when Rome destroyed the Temple. Partial preterism — the orthodox expression — agrees that Matthew 24:1–34, much of Luke 21, and large portions of Revelation describe first-century events culminating in AD 70, while maintaining that Matthew 24:36–51, 1 Thessalonians 4, and Revelation 19–22 still await future fulfillment in Christ's bodily return, the general resurrection, and the final judgment. Full preterism (hyper-preterism) claims all prophecy was fulfilled in AD 70, including the resurrection and the Second Coming — a position condemned by every major creed of the church and incompatible with 1 Corinthians 15 and 1 Thessalonians 4. The preterist reading rightly emphasizes the "this generation" texts (Matt. 24:34) and the "soon" language of Revelation (Rev. 1:1; 22:20), anchoring prophetic fulfillment in real history rather than speculative future scenarios.
Not a standard Webster 1828 entry. Webster would have recognized the interpretive position as reflecting the view of the early church fathers who read much of the Olivet Discourse as fulfilled in the Roman wars. The term itself was popularized through Hugo Grotius (1644) and Moses Stuart in early American biblical scholarship. Webster's era saw vigorous debate between preterist, historicist, and futurist readings of prophetic Scripture.
Full (hyper) preterism denies the bodily resurrection of believers as a future event, claiming it already occurred "spiritually" in AD 70. This directly contradicts 1 Corinthians 15:23 ("those who belong to Christ at his coming"), 1 Thessalonians 4:16 (the "Lord himself will descend from heaven with a shout"), and Acts 1:11 ("this same Jesus... will come in the same way you saw him go"). Full preterism has been formally rejected as heresy by Reformed, Lutheran, Catholic, and Eastern Orthodox theologians alike. Separately, some use partial preterism to evacuate all present hope and urgency from eschatology, treating prophecy as merely ancient history with no living expectation of Christ's return — a pastoral error that undermines the church's watchfulness and hope.
Matthew 24:34 — "Truly I say to you, this generation will not pass away until all these things take place."
Revelation 1:1 — "The revelation of Jesus Christ... to show to his servants the things that must soon take place."
Luke 21:20–22 — "When you see Jerusalem surrounded by armies, then know that its desolation has come near... for these are days of vengeance."
1 Thessalonians 4:16–17 — "The Lord himself will descend from heaven with a cry of command... and the dead in Christ will rise first."
Acts 1:11 — "This Jesus, who was taken up from you into heaven, will come in the same way as you saw him go into heaven."
• Partial preterism is a legitimate evangelical position held by respected Reformed scholars including Kenneth Gentry, Gary DeMar, and R.C. Sproul Sr.
• The preterist lens helpfully reads Revelation as pastoral literature written to first-century Christians facing Roman persecution — not a code for modern geopolitical speculation.
• The critical test: does your eschatology still include a future bodily return of Christ, a physical resurrection of the dead, and a final judgment? If yes, partial preterism is orthodox. If no, you have drifted into condemned territory.
• Preterism should be distinguished from amillennialism, postmillennialism, historicism, and futurism — these are separate (though overlapping) eschatological categories.