I want to say at the outset that I do not believe Premillennialism is heresy. I also do not believe that Premillennialists are heretics for holding to that school of thought. That does not mean there are not many heretics that hold that view. There are. But there are many heretics that also hold to Amillennialists and Postmillennialists. I am simply looking at the historic origin and development of modern Premillennialism after the completion of Scripture in this thesis.
Premillennialists are quick to throw the Gnostic slur at Amillennialists. But, it may shock a lot of them to know that many of the views they hold, cherish and promote today were sourced and spread in antiquity – chiefly among the heretics. When we look for the originators and formulators of modern-day Premillennialism we actually arrive at four shadowy early figures. The first two operated at the very infancy of early Church history – Cerinthus of Asia Minor (AD 50-100) and Marcion of Sinope, Asia Minor (Born: AD 85, Died: AD 160). Both of these were viewed as arch-heretics and were strongly resisted by the early Church fathers for their corrupt perversion of Christianity.
They invented a dual-covenant concept of two parallel yet coexisting peoples of God, under two different agreements, serving two different deities (God and Jesus), with two different time-tables and two different ultimate outcomes. This was seasoned throughout with Gnostic elements.
The later advocates of ancient Premillennialism who ran with it, and widely promoted it, were Porphyry [or Porphyrius] of Tyre (AD 232- 305) and Apollinarius of Laodicea, Asia Minor (died AD 382). They took up the baton were Cerinthus and Marcion left off. Not surprisingly, these two dubious characters were condemned by the ancient orthodox fathers as heretics and blasphemers. While they held to the main trust of what the other two taught, they watered down some of the more extreme elements from Cerinthus and Marcion in regard to dividing the Godhood.
Notwithstanding, all 4 of these men believed that God has two distinct peoples, with distinct purposes for each. They believed that the Church operates under new covenant promises and natural ethnic Israel operates under old covenant promises. They held that the Mosaic covenant remains valid for the Jews, while the new covenant only applies to the New Testament Church. They considered Israel to be God’s earthly people, and the New Testament Church to be God’s heavenly people. They all viewed the Jewish race as “God’s chosen people” (saved and unsaved).
Like the Pharisees, the early Premillennialist heretics had a hyper-literal earthly expectation of a future physical earthly kingdom, believing that the Old Testament kingdom promises would be fulfilled by ethnic Israel coming to prominence there. They taught that there would be a golden age in the future after the second coming and before the new heaven and new earth that would be centered in earthly Jerusalem for 1000 years. From here Christ and Israel would reign over the subjugated Gentiles. They believed Israel’s old covenant theocracy would be fully reestablished and that she would be restored to her ancient land boundaries in a temporal earthly kingdom.
They took many of the spiritual old covenant predictions pertaining to the First Advent of Christ, the last days and the kingdom of God, and applied them to their supposed future temporal age (and Judaized looking kingdom), after the return of Jesus, which would resemble the old covenant arrangement and character. They repudiating a spiritual interpretation of many of the Old Testament prophetic passages or their current fulfilment in this new covenant period. They opposed the early Chiliast and early Amillennialism method of relating Old Testament typology to Christ and His kingdom. They also rejected a heavenly hope for the Jews.
They promoted the restoration of the old abolished covenant infrastructure, including the rebuilding of the physical temple in Jerusalem, recommencement of the old covenant priests, customs, rituals and blood sacrifices. They advocated the renewal of all the old covenant feasts and festivals, a return of blood sin offerings in a future temple and the restarting of the old covenant priesthood on a future millennial earth.
The ancient Chiliasts strongly opposed this type of teaching. There was none of them that supported the idea of Israel rising again to a place of racial superiority in a future millennial kingdom. They all looked upon the New Testament Church as true Israel today. They held that the many promises made to Israel, in the Old Testament saw their fulfilment in Christ and His Church during this present age. They rejected any idea of God re-starting or blessing any aspect of the Jewish ceremonial arrangement. They strongly opposed any validity for, or efficacy in, any coexisting dual covenant theory.
They believed that the fulfillment of Israel's promises are found in Christ alone. They held that believers (both Jews and Gentiles) possess all the spiritual territory they need in Christ today. He is the Promised Land. He is our rest. He is our only inheritance. He is our exclusive hope. Because of all this, they believed that all the Old Testament promises have been (or are being) fulfilled in this kingdom age. They saw no requirement for their fulfillment in some future age after the second coming. Most of them were looking, like Abraham, for the glorious, heavenly and eternal Jerusalem, coming down to earth, not carnal, earthly and temporal Jerusalem being re-established to a place of prominence, like the early Premillennial heretics expected.
They resisted any advancement of the fanciful idea of any type of reintroduction of the old abolished covenant system, including the rebuilding of the Jewish temple and the performing of multiple additional sin offerings to atone for the sins of man for a thousand years in the future. Such a thought was anathema to them. For the 1st 240 years after the cross we cannot find the traditional Dispensational or “Historic” Premillennial teaching in the early Church. These resided exclusively amongst the heretics.
Like their modern-day counterparts, these ancient Premil heretics also differed with the ancient orthodox Chiliasts in their expectation of the continuation of the curse. The heretics saw sin and sinners, decay and disease, crying and dying, war and terror, continuing unabated after Christ’s coming. They saw the full reintroduction of all the bondage of corruption on a future earth. They had a carnal hope of continued procreation, carnal pleasures and excessive feasting in their future millennium.
Once again, the ancient orthodox Chiliasts rejected such an eventuality. The new earth they envisioned was more akin to the Amillennial new earth – it was glorified, perfect and pristine. It was sin-free, sinners-free, Satan-free, corruption-free and death-free. The early heretical apostates found the natural carnal sensual expectations of the Jewish millennial teaching attractive to their thinking.
However, there was no mention of people joining in marriage and enjoying sexual relations, and producing offspring amongst the early Orthodox writers until Commodianus an African writer who wrote between AD 251 and 258. There is no mention of the ungodly or wickedness blighting a future millennium until Victorinus in 270 AD. There are no previous orthodox Christian writings advocating the continuation of earthly carnal pleasures (including excessive feasting, continued marriage, ongoing sexual passion and procreation) and materialistic prosperity after the resurrection. This thinking was thought to belong to the Gnostic camp.
Premillennialist Chris Gousmett even concedes: “This emphasis on material and fleshly delights was seen to be typical of ‘Jewish’ understandings of the prophetic promises, and thus a close connection between Gnosticism and Judaism was postulated” (Shall the Body Strive and not be Crowned? Unitary and Instrumentalist Anthropological Models as keys to Interpreting the Structure of Patristic Eschatology).
Notably, many of these early heretical Premillennialism views have become popular in Premillennialist circles after 1830, with the rise of Dispensationalism.