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During the first centuries after Christ, various forms of chiliasm (millennialism) were to be found in the Church, both East and West.[1] It was a decidedly majority view at that time, as admitted by Eusebius, himself an opponent of the doctrine [The History of the Church, Book 3:39]. Nevertheless, strong opposition later developed from some quarters, most notably from Augustine of Hippo. The Church never took a formal position on the issue at any of the ecumenical councils, and thus both pro and con positions remained consistent with orthodoxy. It is sometimes mistakenly claimed that Millennialism was repudiated as a heresy in A.D. 381 at the First Council of Constantinople with its addition of the phrase "whose kingdom shall have no end" to the Nicene Creed, in order to rule out the idea of a Kingdom of God which would last for only 1000 literal years. However, a reading of the canons of the council reveals no mention of millennialism, much less any repudiation, and the doctrine is itself consistent with there being no end to Christ's kingdom since millennialism, while focusing on a particular 1000-year period, does not contemplate a terminus ad quem to the kingdom. Rather, the doctrine holds that after 1000 years of Christ's reign there will be an unsuccessful rebellion on the part of Satan and his allies, a rebellion which will be decisively defeated. Since an unsuccessful revolt does not put an end to any kingdom, the specious reasoning employed by the above noted opponents of millennialism is considered apparent. The addition to the Nicene Creed was, rather, intended to refute the perceived Sabellianism of Marcellus of Ancyra and others, a doctrine which does in fact include an end to Christ's reign and which is explicitly singled out for condemnation by the council [Canon #1].[2][3] The Catholic Encyclopedia notes that the 2nd century proponents of various Gnostic beliefs (themselves considered heresies) also rejected millenarianism,.[4]
Millennialism was taught by various earlier writers such as Tertullian, Commodian, Lactantius, Methodius, and Apollinaris of Laodicea in a form now called premillennialism.[5] According to religious scholar Rev. Dr. Francis Nigel Lee,[6] "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". 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 [believe] 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."[7]
Melito of Sardis is frequently listed as a second century proponent of premillennialism.[8] The support usually given for the supposition is that Jerome [Comm. on Ezek. 36 ] and Gennadius [De Dogm. Eccl., Ch. 52] both affirm that he was a decided millenarian.”[9]
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, although 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, Bishop Ambrose of Milan had millennial leanings (Ambrose of Milan. Book II. On the Belief in the Resurrection, verse 108).
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.
