What do I think of Joel McDurmon’s book published by American Vision? Let’s plunge into the Deeper Waters and find out.
I have been an orthodox preterist for years, even before going to a Seminary that is pre-mill and dispensational. A church I attended in Charlotte was largely that way and yet they let me give a presentation on orthodox preterism. It was quite a fun time. There is one title I refuse to accept and that is a partial preterist.
Why? Because I do not consider the other side to consist of full preterists. I call them Neohymenaeans. For reasons that will come out, I consider the movement a heresy. If that is so, why would I want to be called a partial heretic? Preterism means something and I do not define it by the heresy.
In this book, Joel McDurmon takes a look at one of the most prominent figures in the Neohymenaean movement, Don Preston. McDurmon starts with a look at hermeneutics. How we read the text is important. I like that McDurmon starts off with a case that could be convincing to many for the Neohymenaean movement. We must always show that as strange as we think a belief is when we first hear it, there are reasons people hold it. (Indeed, I used to consider preterism this bizarre belief and how could people believe it? The reality was I didn’t know what preterists really believed.)
McDurmon then gives what he thinks is a proper hermeneutic, and I agree with him. One example is that all does not mean all in a literal sense. Consider how we are told all Judea and Jerusalem was baptized by John the Baptist. Really? Every single person in Judea? All those Pharisees and Sadduecees in Jerusalem were going to be baptized? No. This is hyperbole.
The far more damaging part here is the practical outworkings of Neohymenaeanism. If you truly believe this, then you need to do things that are supposed to stop when the fullness of Christ comes in the resurrection and the new age. That includes things like the Lord’s Supper, marriage, and teaching. In other words, if you’re a Neohymenaean, don’t teach it to anyone, don’t have Communion, and don’t marry.
McDurmon also makes an argument for the bodily resurrection. I’m not going to give his key passage here. I think you need to get the book to see that for yourself. He does interact with the problematic reading of passages that attempt to turn the body referred to in passages like 1 Cor. 15 to just that of the body of Christ.
If there was something I would have liked emphasized more, it would be my biggest problem overall with the Neohymenaean movement. That is that if we are to be raised as Christ was raised, and we are instead resurrected spiritually and not physically, then that would mean that Christ was also resurrected spiritually and not physically. We can be told Christ is the exception, but then that leads to a contradiction and is begging the question. That’s why I say the movement is ultimately a Christological heresy. In fact, it’s quite similar to Gnosticism in that the material world doesn’t really matter and it doesn’t deal with the problem of evil ultimately. Evil still gains a victory that claims the material world.
Orthodox preterists out there need to know about the Neohymenaean movement and how to argue against it. Futurists need to realize that orthodox preterists are not neohymenaeans and we stand against this movement just as you do. While Neohymenaeans often try to paint preterists as futurists and dispensationalists, it’s important that on the other end Christians who are futurists don’t paint preterists as Neohymenaeans. Yes. We can have our discussions and disagreements in good Christian fellowship, but let us be clear that we who are orthodox Preterists do indeed hold to an orthodox position.
In Christ,
Nick Peters