Millennialism - Early Church and Premillennialism (chiliasm)

Early Church and Premillennialism (chiliasm)

If millenarian beliefs have fallen into disfavor in Mainstream Christian theology today, this was not the case during the Early Christian centuries. At least during the first four centuries, millennialism was a well-known doctrine in both East and West. Tertullian, Commodian, Lactantius, Methodius, and Apollinaris of Laodicea all advocated premillennial doctrine. In addition, according to religious scholar the Rev. Dr. Francis Nigel Lee the following is true, "Justin's 'Occasional Chiliasm' sui generis which was strongly anti-pretribulationistic was followed possibly by Pothinus in A.D. 175 and more probably (around 185) by Irenaeus -- although Justin Martyr, discussing his own premillennial beliefs in his Dialogue with Trypho the Jew, Chapter 110, observed that they were not necessary to Christians:

I admitted to you formerly, that I and many others are of this opinion, and that such will take place, as you assuredly are aware; but, on the other hand, I signified to you that many who belong to the pure and pious faith, and are true Christians, think otherwise."

Melito of Sardis is frequently listed as a second century proponent of premillennialism. The support usually given for the supposition is that Jerome and Gennadius both affirm that he was a decided millenarian.”

In the early third century, Hippolytus of Rome wrote:

And 6,000 years must needs be accomplished, in order that the Sabbath may come, the rest, the holy day "on which God rested from all His works." For the Sabbath is the type and emblem of the future kingdom of the saints, when they "shall reign with Christ," when He comes from heaven, as John says in his Apocalypse: for "a day with the Lord is as a thousand years." Since, then, in six days God made all things, it follows that 6, 000 years must be fulfilled (Hippolytus. On the HexaËmeron, Or Six Days' Work. From Fragments from Commentaries on Various Books of Scripture).

Around 220, there were some similar influences on Tertullian though only with very important and extremely optimistic (if not perhaps even postmillennial modifications and implications). On the other hand, 'Christian Chiliastic' ideas were indeed advocated in 240 by Commodian; in 250 by the Egyptian Bishop Nepos in his Refutation of Allegorists; in 260 by the almost unknown Coracion; and in 310 by Lactantius.

Into the late fourth century, the Bishop known as Ambrose of Milan had millennial leanings (Ambrose of Milan. Book II. On the Belief in the Resurrection, verse 108).

The first known opponent of Christian chiliasm was Marcion, in the 2nd century, who most Christians feel was an early heretic. The Catholic Encyclopedia noted that in the 2nd century proponents of "Gnosticism rejected millenarianism".

Chiliasm was, however, according to the interpretation of non-chiliasts, condemned as a heresy in the 4th century by the Church, which included the phrase whose Kingdom shall have no end in the Nicene Creed in order to rule out the idea of a Kingdom of God which would last for only 1000 literal years. Despite some writers' belief in millennialism, it was a decided minority view, as expressed in the nearly universal condemnation of the doctrine over a gradual period of time, beginning with Augustine of Hippo.

Millennialism is strongly rejected as a heresy by the Orthodox Church. In AD 230, the Synod of Iconium declared that baptisms performed by the Montanist sect were invalid. The Ecumenical Council of Constantinople in AD 381 supported the Synod of Iconium and further declared millennialism to be a heresy.

In a letter to Queen Gerberga of France around 950, Adso of Montier-en-Der established the idea of a "last World Emperor" who would conquer non-Christians before the arrival of the Antichrist.