fulfillment of Biblical prophecies; they simply disagree with Millennialists about how or when these prophecies will be fulfilled. History Early church Few early Christians wrote about this aspect of eschatology during the first century of Christianity, but most of the available writings from the period reflect a millenarianist perspective (sometimes referred to as chiliasm). Bishop Papias of Hierapolis (A.D. 70–155) speaks in favor of a pre-millennial position in volume three of his five volume work. Aristion and the elder John echoed his sentiments, as did other first-hand disciples and secondary followers. Though most writings of the time tend to favor a millennial perspective, the amillennial position may have also been present in this early period, as suggested in the Epistle of Barnabas, and it would become the ascendant view during the next two centuries. Church fathers of the third century who rejected the millennium included Clement of Alexandria ( 150 – 215), Origen (184/185 – 253/254), and Cyprian ( 200 – 258). Justin Martyr (died 165), who had chiliastic tendencies in his theology, mentions differing views in his Dialogue with Trypho the Jew, chapter 80: "I and many others are of this opinion [premillennialism], 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." Certain amillennialists, such as Albertus Pieters, understand Pseudo-Barnabas to be amillennial, though many understand it instead to be premillennial. In the 2nd century, the Alogi (those who rejected all of John's writings) were amillennial, as was Caius in the first quarter of the 3rd century. With the influence of Neo-Platonism and dualism, Clement of Alexandria and Origen denied premillennialism. Likewise, Dionysius of Alexandria (died 264) argued that Revelation was not written by John and could not be interpreted literally; he was amillennial. Origen's idealizing tendency to consider only the spiritual as real (which was fundamental to his entire system) led him to combat the "rude" or "crude" Chiliasm of a physical and sensual beyond. Premillennialism appeared in the available writings of the early church, but it was evident that both views existed side by side. The premillennial beliefs of the early church fathers, however, are quite different from the dominant form of modern-day premillennialism, namely dispensational premillennialism.It is the conclusion of this thesis that Dr. Ryrie's statement [that the