24 Thus L. Berkhof’s History of Christian Doctrine, Eerdmans, Grand Rapids, 1959, p. 270. Cf. Kromminga’s op. cit. pp. 77f with Irenaeus’s op. cit. (I:26:1 & III:3:4 & III:11:1); Caius’s Fragments I:2; Tertullian’s On Modesty, his On Fasting, and his On Monogamy; Dionysius Alexandrinus’s Fragments I:3; Hippolytus’s Refutation of All Heresies (VV:21 & X:17); Eusebius’s Church History (III:28:1f & VII:25:1-3); and Augustine’s On Heresy (I:8). 25 Justin Martyr’s Dialogue with Trypho, chs. 80f. Note that the Samaritan Justin’s “Chiliasm” derived from the East (II Kgs. 17:24ff) was chiefly motivated only by his desire to ‘christianize’ the ‘chiliazed’ Jew Trypho. Unlike our modern Chiliasts, Justin believed that Christ would give the ‘Holy Land’ to all Christians (be they converts from the Judaists or from the Gentiles). And he also believed that they would reside there for an eternal or never-ending “thousand years”; during which “time” believers would be immortal(-ized) permanently. See his Dial. ch. 45 cf. chs. 39, 113, 121, 132 & 139. 26 John the Baptizer, Jesus, the Apostles, the Apostolic Fathers, and the Earliest Apologists all seem to have been Postmillennialists. See: Lk. 1:76-79; Jh. 12:31; Mt. 28:18-20; Acts 2:38f; II Pet. 3:8f; I Cor. 15:22-28; Col. 1:17-20; Jh. 1:1-14; I Jh. 3:8 & 4:1,4,14 & 5:4; Rev. 11:15 & 12:10 & 14:12 & 15:3f & 20:1-6 & 21:23-26; Did. 9:4 & 10:5 & 14:3; Barn. 6:12-19 & ch. 12; I Clem chs. 33 & 36f; Hermas I:3:4,8 & I:4:2; Ignatius’s Epistles to the Magnesians (1:13f & 2:10-14) and To Polycarp (ch. 3); Epistle to Diognetus, chs. 5 & 7.
Menu
