This history of anti-Catholicism has shown that from the time of the Reformation, there was a continuing undercurrent of anti-Catholicism present in England. It shows there was a historical basis for the anti-Catholic fears of the Tudor/early Stuart era, while many of the anti-Catholic fears of the mid-seventeenth century such as the belief the Catholics caused the Civil War or the Great Fire had no valid basis. It is my thesis there was a valid and rational basis for the rising intensity in anti-Catholicism in England in the late 1660's and during the 1670's.
Furthermore, the work traces the missionary zeal that brought about the planting of Christianity in Africa especially in Nigeria. The work shows that the missionaries were the product of Reformation directly or indirectly. The study also considers many missionaries who played important roles in reaching Nigeria with the Gospel. They include Mary Mitchell Slessor, Hope Masterton Waddell, and so many others. Stamoolis (2006) saw the European missionary enterprise as a product of the Reformation. He argues that it started in the movement known as pietism (p. 567).
Many preterists find view 6 unacceptable because it implies a mistake on the part of Jesus about the timing of his return. Many [ quantify ] preterists believe the immediate context seems to indicate the first view, the transfiguration, which immediately follows ( Matthew 17:1–9 ; Mark 9:2–10 ; Luke 9:28–36 ). This view seems to satisfy that "some" disciples would see the glory of the Son of Man, but it does not satisfy the statement that "he will repay every man for what he has done". The same situation occurs with views 2 through 4. Only view 5 (the judgement on Jerusalem in AD 70) appears to satisfy both conditions (reinforced with Revelation 2:23; 20:12; 22:12 ), as a preterist would argue. [ citation needed ]