Henry Hammond (1605–1660) is called the “Father of English Biblical Criticism”5 and first taught Preterism in his Paraphrase and Annotations Upon all the Books of the New Testament (1653). “This volume,” noted David Brady, “contained a brave but lonely attempt to introduce the preterist interpretation of the Book of Revelation to English soil.”6 He followed Grotius closely and “acknowledged his indebtedness in this matter” to him.7
The preterist interpretation rarely appeared in Protestant scholarship until the 1800s. It gained a wide following among German liberals who did not believe the Bible contained predictive prophecy. In the late 18th century, J. G. Eichhorn (1752–1827) introduced a version of Alcazar’s Preterism in 1791 to the liberal German rationalists. Wrote LeRoy Froom: “Soon he was joined by other rationalist scholars, such as G. H A. Ewald (1803–1875), G. C. F. Lucke (1791–1855), W. M. L. De Wette (1780–1849), Franz Delitzsch (1813–1890), and Julius Wellhausen (1844–1918).”8
Nineteenth-century British scholar E. B. Elliott called Preterism “the German Praeterist School that was about this time rising more and more into notice and influence: a School characterized by considerable mental acuteness, research, and philological learning; and at the same time by much of the hardihood and rashness of religious skepticism.”9 Nevertheless, the interpretive outcomes of this liberal school are the ones evangelical preterists primarily follow today.
The father of American Preterism is clearly Moses Stuart (1780–1852) of Andover Seminary who “introduced Preterism into the United States about 1842.”10 Dr. Stuart’s commentary on the Apocalypse was a two-volume work that taught the milder form of Preterism that prophesied the defeat of God’s two ancient “enemies”: Israel and the Roman Empire.11 Enoch Pond said of Dr. Stuart’s commentary on Revelation that it was “borrowed mostly from the Germans.”12
Around the 1970s Preterism began its current rise in American evangelicalism. Before its recent upswing, contemporary forms of Preterism tended to be found only within academic circles, providing an occasional commentary here and there. The preterist rise to more popular visibility likely began simultaneously within the ranks of the Churches of Christ and, as it received renewed attention, within the Reformed tradition by the publishing of Jay Adams’s The Time Is at Hand (1966)13 and J. Marcellus Kik’s An Eschatology of Victory (1971).14
However, the most significant impetus to the current rise of Preterism has to be its widespread adoption and propagation by those within the "Christian Reconstruction movement".15 Reconstructionist attraction to Preterism appears to have been adopted by the late Dr. Greg Bahnsen and spread through him to many of his disciples who, in turn, propagated it to others like R. C. Sproul.