The following text comes from Preterism.com: An Introduction to Preterism.
Escathology in Church History
If we were to nominate the eschatological views most consistently held throughout the history of Christianity, the Preterist view of the Olivet Discourse (Matthew 23-25, Luke 17 and 21, Mark 13) would be near or at the top of the list. The challenge, in fact, is to find even one early Christian that didn't teach the Preterist interpretation of Matthew 24. (...) The earliest and most significant writers were in unanimous agreement, proclaiming the fulfillment of these prophecies in the time of the A.D.70 destruction of the Jewish temple, city, and nation.
Due to the heavy contemporary reliance upon the work of Iraeneus (who relied upon Papias alone for his Chiliasm, according to Eusebius), Christians have the tendency to think that all early writers were Chialists and Futurists. This is simply not so. The most eminent men of the early centuries were completely satisfied that the desolation of Jerusalem was the working of God in the fulfillment of the promises of Christ that "this generation shall not pass, till all these things be fulfilled" (Matt. 24:34)
As stated previously, the overwhelming majority (if not totality) of early Christian writings support the fulfillment of the Olivet Discourse in the first century. Again displaying the universality of this belief in the in the first few centuries of Christianity, Chrysostom states, in the fourth century:
"For I will ask them, Did He send the prophets and wise men? Did they slay them in their synagogue? Was their house left desolate? Did all the vengeance come upon that generation? It is quite plain that it was so, and no man gainsays it." (Homily LXXIV, A.D.347) Origen had the confidence to write the following in the late second century:
"I challenge anyone to prove my statement untrue if I say that the entire Jewish nation was destroyed less than one whole generation later on account of these sufferings which they inflicted on Jesus. For it was, I believe, forty-two years from the time when they crucified Jesus to the destruction of Jerusalem." (Contra Celsum, 198-199) Displaying why these fulfillments were vital to Christian understanding, no less an authority than Athanasius (A.D. 340) wrote the following:
"Now observe; that city, since the coming of our Savior, has had an end, and all the land of the Jews has been laid waste; so that from the testimony of these things (and we need no further proof, being assured by our own eyes of the fact) there must, of necessity, be an end of the shadow. For as soon as these things were done, everything was finished, for the altar was broken, and the veil of the temple was rent; and although the city was not yet laid waste, the abomination was ready to sit in the midst of the temple, and the city and those ancient ordinances to receive their final consummation. (Athanasius, Festal Letters, VIII) More recently, Josephus (first-century Jewish author who wrote a history of the Roman-Jewish War) authority Steve Mason wrote that Christianity has been historically Preteristic :
"It has been a standard feature of Christian preaching through the ages that the Roman destruction of Jerusalem in 70 was really God's decisive punishment of the Jewish people for their rejection of Jesus, who died around the year 30." (Steve Mason, Josephus and the New Testament) The power of such statements cannot be overlooked. This directly contradicts the irresponsible statements of many contemporary teachers, who boldly declare that the destruction of Jerusalem had little prophetic significance. These are the same men who hold pious embargoes against study of the writings of the early sacred and secular historians, likely fearing that an examination of them would tend to lead people to believe other than they.