STUDY ARCHIVE
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EARLY CHURCH
Ambrose
Ambrose, Pseudo
Andreas
Arethas
Aphrahat
Athanasius
Augustine
Barnabus
BarSerapion
Baruch, Pseudo
Bede
Chrysostom
Chrysostom, Pseudo
Clement, Alexandria
Clement, Rome
Clement, Pseudo
Cyprian
Ephraem
Epiphanes
Eusebius
Gregory
Hegesippus
Hippolytus
Ignatius
Irenaeus
Isidore
James
Jerome
King Jesus
Apostle John
Lactantius
Luke
Mark
Justin Martyr
Mathetes
Matthew
Melito
Oecumenius
Origen
Apostle Paul
Apostle Peter
Maurus Rabanus
Remigius
"Solomon"
Severus
St.
Symeon
Tertullian
Theophylact
Victorinus
HISTORICAL PRETERISM
(Minor Fulfillment of Matt. 24/25 or Revelation
in Past)
Joseph Addison
Oswald T. Allis Thomas Aquinas
Karl Auberlen
Augustine
Albert Barnes
Karl Barth
G.K. Beale Beasley-Murray
John Bengel
Wilhelm Bousset
John A. Broadus
David Brown
"Haddington Brown"
F.F. Bruce
Augustin Calmut
John Calvin
B.H. Carroll
Johannes Cocceius
Vern Crisler
Thomas Dekker
Wilhelm De Wette
Philip Doddridge
Isaak Dorner
Dutch Annotators
Alfred Edersheim
Jonathan Edwards
E.B.
Elliott
Heinrich Ewald Patrick Fairbairn
Js. Farquharson
A.R. Fausset
Robert Fleming
Hermann Gebhardt
Geneva Bible
Charles Homer Giblin
John Gill
William Gilpin
W.B. Godbey
Ezra Gould
Hank Hanegraaff
Hengstenberg Matthew Henry
G.A. Henty
George Holford
Johann von Hug
William Hurte
J, F, and Brown
B.W. Johnson
John Jortin
Benjamin Keach
K.F. Keil
Henry Kett
Richard Knatchbull Johann Lange
Cornelius Lapide
Nathaniel Lardner
Jean Le Clerc
Peter Leithart
Jack P. Lewis
Abiel Livermore
John Locke
Martin Luther
James MacDonald
James MacKnight
Dave MacPherson
Keith Mathison
Philip Mauro
Thomas Manton
Heinrich Meyer
J.D. Michaelis
Johann Neander
Sir Isaac Newton
Thomas Newton
Stafford North
Dr. John Owen
Blaise Pascal
William W. Patton
Arthur Pink
Thomas Pyle
Maurus Rabanus
St. Remigius
Anne Rice
Kim Riddlebarger
J.C. Robertson
Edward Robinson
Andrew Sandlin
Johann Schabalie
Philip Schaff
Thomas Scott
C.J. Seraiah
Daniel Smith
Dr. John
Smith
C.H. Spurgeon Rudolph E. Stier
A.H. Strong St. Symeon
Theophylact
Friedrich Tholuck
George Townsend
James Ussher
Wm. Warburton
Benjamin Warfield
Noah Webster
John Wesley
B.F. Westcott William Whiston
Herman Witsius
N.T. Wright
John Wycliffe
Richard Wynne
C.F.J. Zullig
MODERN PRETERISTS
(Major Fulfillment of Matt. 24/25 or Revelation
in Past)
Firmin Abauzit
Jay Adams
Luis Alcazar
Greg Bahnsen
Beausobre, L'Enfant
Jacques Bousset
John L. Bray
David Brewster
Dr. John Brown
Thomas Brown
Newcombe Cappe
David Chilton
Adam Clarke
Henry Cowles
Ephraim Currier
R.W. Dale
Gary DeMar
P.S. Desprez
Johann Eichhorn
Heneage Elsley
F.W. Farrar
Samuel Frost
Kenneth Gentry
Steve Gregg
Hugo Grotius
Francis X. Gumerlock
Henry Hammond
Hampden-Cook
Friedrich Hartwig
Adolph Hausrath
Thomas
Hayne
J.G. Herder
Timothy Kenrick
J. Marcellus Kik
Samuel Lee
Peter Leithart
John Lightfoot
Benjamin Marshall
F.D. Maurice
Marion Morris
Ovid Need, Jr
Wm. Newcombe
N.A. Nisbett
Gary North
Randall Otto
Zachary Pearce
Andrew Perriman
Beilby Porteus
Ernst Renan
Gregory Sharpe
Fr. Spadafora
R.C. Sproul
Moses Stuart
Milton S. Terry
Herbert
Thorndike
C. Vanderwaal
Foy Wallace
Israel P.
Warren Chas Wellbeloved
J.J. Wetstein
Richard Weymouth
Daniel Whitby
George Wilkins
E.P. Woodward
FUTURISTS
(Virtually No Fulfillment of Matt. 24/25 & Revelation in 1st
C. - Types Only ; Also Included are "Higher Critics" Not Associated With Any
Particular Eschatology)
Henry Alford
G.C. Berkower
Alan Patrick Boyd
John Bradford
Wm.
Burkitt
George Caird
Conybeare/ Howson
John Crossan
John N. Darby
C.H. Dodd E.B. Elliott
G.S.
Faber
Jerry Falwell
Charles G. Finney
J.P. Green Sr.
Murray Harris
Thomas Ice
Benjamin Jowett John N.D. Kelly
Hal Lindsey
John MacArthur
William Miller
Robert Mounce Eduard Reuss
J.A.T. Robinson
George Rosenmuller
D.S. Russell
George Sandison
C.I. Scofield
Dr. John Smith
Norman Snaith
"Televangelists" Thomas Torrance
Jack/Rex VanImpe
John Walvoord
Quakers :
George Fox |
Margaret Fell (Fox) |
Isaac Penington
PRETERIST UNIVERSALISM |
MODERN PRETERISM |
PRETERIST IDEALISM
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John
Henten
Johanne Hentenio / Iohannes Hentenius
(1499-1566)
Enarrationes vetustissimorum theologorum, in Acta quidem
apostolorum & in omnes D. Pauli ac Catholicas Epistolas ab Oecumenio: in
Apocalypsim vero, ab Aretha Caesarae Cappadociae episcopo magna cura
collectae. Iohanne Hentenio interpreta Pubblicazione:
Parisii : apud Mathurinum Dupuys, 1547 ; via Iacobea sub insigni hominis
Syluestris & Frobenii
Commentaria luculentissima vetustissimorum graecorum
theologorum in omnes D. Pauli epistolas ab Oecumenio & magna cura ad
compendium collecta interprete vero Iohanne Hentenio Nechliniensi
Hieronymiano. - Parisiis : apud Iohannem Foucherium sub scuto Florentiae
..., 1547 (Parisiis : excudebat Iohannes David). [Descrizione fisica: [24], 284 c.;
Nota: Segn.: fiore-3fiore8 a-z8 A-M8 N4; Lingua: Latino; Paese: FR;
Impronta: lam, ina- umui ruer (3) 1547 (A)]
WHAT OTHERS HAVE SAID
Bibliotecha Britannica
HENTENIUS,
John, a learned Dominican, a
native of France, was born about 1499, and went into Portugal in his
infancy; died 1566 He published some of the Works of Euthemius, Zigabenus, (Ecumenius,
and rethras, but is best known for the aid he contributed in publishing a
beauul edition of the Vulgate Bible,—Biblia Sacra Vers. Vulgata?, cum
Interp. ebraicorum Nominum. Printed by Plantin. Ant. 1565, 5 vols. l£mo.— nd
the Louvain Bible of 1547. Reprinted, Biblia Sacra, cum variis ectionibus
Hentenii et Theologorum Lovanicnsium, Adnotationibus F. ucoe, Brugcnsis. cum
fig. sen. Antv. ap. Plant. 1583, fol." (Bibliotheca Britannica, or a general
index to British and foreign literature. Constable,
1824)
Catholic Encyclopedia
"John Henten - Biblical exegete, born 1499 at Nalinnes Belgium; died 10
Oct., 1566, at Louvain. When quite young he took the vows of religion in the
Hieronymite Order in Spain, but left it about 1548 to enter the Dominican
Order at Louvain, where he had gained a name at the university for sound
scholarship. In 1550 he began to teach in the Dominican convent of that
city, in which he became regent of studies three years later. He was made
defender of the Faith and inquisitor in 1556. While prior of the Louvain
convent he was chosen by the theological faculty of the university to take
the place of John Hessel, Regius Professor of Sentences, who had been sent
by the king to the Council of Trent, and was teaching at the university in
1565. Quétif and Echard (Script. Ord. Præd., II, 195-6) say that he was
praised by the writers of his century, especially by William Seguier in "Laur.
Beig.", pt. I, 5 Dec., no. I, p. 57. His principal writings are:
(1) "Biblia Latina ad vetustissima exemplaria castigata" (Louvain, 1547, and
many times elsewhere);
(2) "Commentaria in quatuor Evangelia", consisting of commentaries by St.
John Chrysostom and other early writers collected by Euthymius Zigabenus and
interpreted by Henten (Louvain, 1544);
(3) "Enarrationes in Acta Apost. et in Apocalypsin" (Louvain, 1845, and
repeatedly elsewhere);
(4) the same work, together with commentaries on the Epistles, as "Œcumenii
commentaria in Acta Apost. etc." (Paris, 1631).
Gary DeMar
"Once last point about Alcasar being the
founder of the preterist school of interpretation needs to be made. Frank X.
Gumerlock, writing in his book Revelation and the First Century,
states that “Luis Alcasar’s commentary on Revelation, published in 1614, was
not the first to take a preterist approach to the main body of the
Apocalypse (Chs. 6–19). [John] Henten wrote his comments almost a century
before the publication of Alcasar’s commentary.”[] In
1545, Henten made these comments on the date of Revelation: And first it
seems to us that John, this apostle and evangelist who is called the
Theologian, was exiled onto Patmos by Nero at the very same time in which he
killed the blessed apostles of Christ Peter and Paul. . . . [and] that the
Apocalypse was written on Patmos before the destruction of Jerusalem." (Was
the Preterist Interpretation of Revelation Invented by the Jesuits?)
Moses Stuart
(On Origins of Praeterist View)
"Near the commencement of the seventeenth century (1614), the Spanish Jesuit Ludovicus ab Alcasar published his Vestigatio arcani Sensus in Apocalypsi, a performance distinguished by one remarkable feature, which was then new. He declared the Apocalypse to be a continous and connected work, making regular advancement from beginning to end, as parts of one general plan in the mind of the writer. In conformity with this he brought out a result which has been of great importance to succeeding commentators. Rev. v-vi, he thinks, applies to the Jewish enemies of the Christian Church; xi-xix to heathen Rome and carnal and worldly powers, xx-xxii to the final conquests to be made by the church, and also to its rest, and its ultimate glorification. This view of the contents of the book had been merely hinted at before, by Hentenius, in the Preface to his Latin version of Arethas, Par. 1547. 8vo; and by Salmeron in his Preludia in Apoc. But no one had ever developed this idea fully, and endeavoured to illustrate and enforce it, in such a way as Alcasar ... Although he puts the time of composing the Apocalypse down to the exile of John under Domitian, yet he still applies ch. v-xi to the Jews, and of course regards the book as partly embracing the past.
"'(Stuart, Moses, "Commentary on the Apocalypse", Allen, Morrill and Wardell, Andover, 1845, Volume 1, p. 464.)
James Townley
"The Latin Vulgate
having been pronounced authentic
by the council of Trent, it was desirable that as correct an
edition of It as possible should be printed, with all expedition.
John
Hentenius, a Catholic divine of Louvain, published,
therefore, an edition of the Vulgate, chiefly taken from that of
Robert Stephens, of 1540, but collated with several manuscripts. It
was printed at Louvain, in 1547, fol. and was afterwards frequently
reprinted. This edition of Hentenius
may be attributed to the divines of Louvain in general, since the
author assures us, in his preface, that it was done by the order of
the most learned and judicious of the divines of that university,
and that he acted under their counsel and direction; Sweertius
(Freheri Theatrum,) adds,
that it was undertaken at the request of the Emperor Charles V.
The edition of
Hentenius, however, not being
entirely satisfactory to them, they corrected the printed text,
partly from Latin MSS., partly from the originals themselves; and
published, at Louvain, in 1573, an edition of the Bible, much
superior to the preceding, accompanied with various readings from
Hebrew, Chaldee, Greek, Syriac, and Latin MSS. &c. The principal
editor was Francis Lucas,
of Bruges, assisted by John
Molanusy Augustin Hunnceus, Cornelius
Reyner, and John Harlem,
doctors of the university of Louvain.9
John Henten, or
Hentenius, the editor of the first edition of the
Louvain Latin Bible, was
born at Naline, near Thuin, on the Sambre. At an early period he
went to Portugal, where he joined the order of
Hieronymites.
(8)
Dietionnaire Portatif des Conciles, p. 530.
Butler's
Lives, XI. p. 92.
(9) Le Long,
edit. Masch, pt. ii. Toi,
III. cap, ii. sec. 1. pp. 223 —225. 230—232.
He afterwards removed to Louvain, and entered the order of the
Dominicans, and in 1551 was made doctor of divinity. He died at Louvain
in 1566, aged 67.—Beside the Revision
of the Vulgate Bible, he published
The Commentaries of Euthymius on the
Gospels; those of OEcumenius on
the Epistles of St. Paul; and of
Aretas on the Revelation.10
"(Illustrations of Biblical literature: exhibiting the history and ...,
Volume 2, 487)
A.J. Valpy - The
Classical Journal (1828)
"Of Beza's edition it is needless to say more. As a critical work it has
very little merit. Ignorant of the true use of various readings, he seldom
mentions them but to support his own hypotheses; to which godly purpose he
warps both text and interpretation. He makes his commentary (as indeed he
partly boasts himself) a vehicle for abuse on Origen, Erasmus, and Castalio;
especially the latter; against whom he indulges, "without restraint, the
exquisite rancor of theological hatred."
I have said that the words in ceelo are omitted in no Latin manuscript,
though Martin, I know, tells us (Verite, p. 170.) that those words are
marked in Hentenius's edition 1547, as wanting in five manuscripts. It seems
to be the fate of this " marvellous text," to lead both friends and foes
astray. For Simon himself, speaking of the edition of 1547, says, that it
commits the same error as Stephens's Greek, and marks only the words in
coelo as wanting in five manuscripts, instead of marking the whole verse.
Whether Martin was misled by Simon, or coined the error out of his own
brain, I know not; but I know, that unless there are different copies of
Hentenius's edition, which I hardly believe, Simon's assertion is totally
false. For in the copy that I have seen, the whole seventh verse is
comprehended between the obelus and the semicircle. Nor could it be
otherwise. Hentenius's list of manuscripts includes the very Latin copies
that Stephens had collated. Since, then, four of Stephens's manuscripts did
certainly omit the whole seventh verse, it is no less certain that, whatever
Hentenius's margin may seem to say, Hentenius himself meant to extend his
marginal reference to the same quantity of text. Perhaps Simon confounded a
republication of the book with the original edition. For the Antwerp edition
of 1570 omits both obelus and semicircle; the Lyons edition, 1573, places
this mark ], which answers to the semicircle in other editions, after the
words in coelo: the Antwerp edition, 1572, thus represents the text, yin
ccelo,and in the margin has this note '5. But these mistakes are set right
in Lucas Brugensis's editions, Antw. 1574, 1583. Martin somewhere says, if I
recollect, that Hentenius's edition, 1565, omits the words in coelo, but I
believe him mistaken. From these facts it seems to me a certain conclusion,
that Robert Stephens might easily misplace his semicircle on this verse,
when we see in two other editions the self-same error committed in the very
same words; Still, if Mr. Travis wishes to catch at a twig that may save him
from sinking, I will be charitable enough to direct him to R. Stephens's
Latin edition of 1545, but I expect his thanks for the information. In that
edition Robert has printed two versions, which he calls the Old and the New;
the Old is the received Vulgate, the New is a translation from the Greek,
made by Robert, or by some learned man under his inspection. The Old, as
might be expected, retains 1 John v. 7; the New dismisses it from the text
with ignominy, but puts a star after testimonium dant*, and adds in the
margin, ""Pater verbuni et spiritus sanctus et hi tres unum sunt. Et tres
sunt qui testimonium dant in terra spiritus, &c. sic legunt quasdam
exemplaria Graeca." (The Classical Journal, Volume 37)
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