|
|
|
|
Dispensationalism
|
| |
|
| |
Dispensationalism is a Protestant evangelical theology and interpretive framework for understanding the overall flow of the Bible. Rooted in the writings of John Nelson Darby, the term derives from the concept of a "dispensation" or administration referring to a series of chronologically successive dispensations that emphasize certain Biblical covenants, and that the nation of Israel is distinct from the Church. Most believe that God is going to fulfill His promises to national Israel in the process of Israel being revitalized, that Christ will rule the world from there upon His return, and they deny the teachings of Replacement Theology (supersessionism).
Discussion
Ask a question about 'Dispensationalism' Start a new discussion about 'Dispensationalism' Answer questions from other users |
Encyclopedia
Dispensationalism is a Protestant evangelical theology and interpretive framework for understanding the overall flow of the Bible. Rooted in the writings of John Nelson Darby, the term derives from the concept of a "dispensation" or administration referring to a series of chronologically successive dispensations that emphasize certain Biblical covenants, and that the nation of Israel is distinct from the Church. Most believe that God is going to fulfill His promises to national Israel in the process of Israel being revitalized, that Christ will rule the world from there upon His return, and they deny the teachings of Replacement Theology (supersessionism). The teachings of Dispensationalism contain a distinctive eschatological "end times" component, as all dispensationalists hold to premillennialism and most hold to the pretribulation rapture. In other areas of theology, dispensationalists hold to a wide range of beliefs within the evangelical and fundamentalist spectrum.
Progressive Revelation
One of the most important underlying theological concepts for dispensationalists is progressive revelation. While some nondispensationalists start with progressive revelation in the New Testament and refer this revelation back into the Old Testament, dispensationalists begin with progressive revelation in the Old Testament and read forward in a historical sense. Therefore there is an emphasis on a gradually developed unity as seen in the entirety of Scripture. Biblical covenants are intricately tied to the dispensations. When these Biblical covenants are compared and contrasted, the result is a historical ordering of different dispensations. Also with regard to the different Biblical covenant promises, dispensationalists place emphasis on to whom these promises were written, the original recipients. This has led to certain fundamental dispensational beliefs, such as a distinction between Israel and the church.
Historical-Grammatical Interpretation
Another important theological concept is the emphasis on what is referred to as the historical-grammatical method of interpretation. This is often popularly (but inaccurately) referred to as the "literal" interpretation of Scripture. Just as it is with progressive revelation, the historical-grammatical method is not a concept or practice that is exclusive just to dispensationalists. However, a dispensational distinctive is created when the historical-grammatical method of interpretation is closely coupled with an emphasis on progressive revelation along with the historical development of the covenants in Scripture.
Distinction Between Israel and the Church
All dispensationalists perceive a clear distinction between Israel and the church, particularly as different groups who receive a different set of promises. Dispensationalists hold that God provided the nation of Israel with specific promises which will be fulfilled at a future time in the Jews. The Church has received a different set of promises than that of Israel. Most dispensationalists also recognize "membership" overlap between Israel and the Church. Jewish Christians such as Paul, Peter and John are in this category. While most do not believe that Israel and the church are mutually exclusive groups, there is a small minority of past and present dispensationalists who do. Those who do hold that Israel and the church are mutually exclusive include some classical dispensationalists and virtually all ultradispensationalists.
Central beliefs
Dispensationalism hinges on three core tenets:
- The Bible is to be taken literally. John F. Walvoord, in his book "Prophecy in the New Millennium," provides this explanation:
"History answers the most important question in prophetic interpretation, that is, whether prophecy is to be interpreted literally, by giving five hundred examples of precise literal fulfillments. The commonly held belief that prophecy is not literal and should be interpreted nonliterally has no basis in scriptural revelation. Undoubtedly, a nonliteral viewpoint is one of the major causes of confusion in prophetic interpretation."
- The Church consists of only those saved from the Day of Pentecost until the time of the rapture. It is held that the Church consists of a small number of Israelites under the election of grace in the present dispensation along with a large number of Gentiles. (see Scofield note on Rom. 11 and The Mac Arthur New Testament Commentary : Romans 9 - 16). During the 70th week of Daniel, God will deal specifically with the nation of Israel to bring it to national salvation, in which Israelites who have faith in Jesus Christ during that time will inherit the promised Theocratic Kingdom and the unconditional Covenants God made with Israel. Israel will fulfill its role as the Theocratic Covenanted Kingdom promised to the nation in Old Testament prophecy.
- Israel in the New Testament refers to saved and unsaved Israelites who will receive the promises made to them in the Abrahamic Covenant, Davidic Covenant and New Covenant. (See The Millennial Kingdom by Dr. John F. Walvoord.)
Dispensationalism takes its name from the idea that biblical history is best understood in light of a series of dispensations in the Bible. The number of dispensations that are generally held is, at the very least: the dispensation of Law, the dispensation of Grace and the dispensation of the Kingdom. These three are specifically stated in the Dallas Theological Seminary statement of faith. The Scofield Reference Bible notes additional dispensations to complete the list:
- the dispensation of Innocence (Gen 1:1–3:7), prior to Adam's fall,
- of Conscience (Gen 3:8–8:22), Adam to Noah,
- of Government (Gen 9:1–11:32), Noah to Abraham,
- of Patriarchal Rule (Gen 12:1–Exod 19:25), Abraham to Moses,
- of the Mosaic Law (Exod 20:1–Acts 2:4), Moses to Christ,
- of Grace (Acts 2:4–Rev 20:3 – except for Hyperdispensationalists and Ultradispensationalists), the current church age.
- of a literal, earthly 1,000-year Millennial Kingdom that has yet to come. (Rev 20:4–20:6).
Opponents of dispensationalism argue that when Apostle Paul spoke of the dispensation of grace, he was not speaking of an age or period of time but rather he was speaking of stewardship. However, most Dispensationalists teach that in this passage (Eph 3:2), Paul was referring to a commission to preach, so this argument is largely moot.
Dispensations
Dispensationalists hold that there are a series of chronologically successive dispensations, that emphasize certain Biblical covenants.
| Range of Bible Chapters |
|---|
| Schemes | Genesis 1-3 | Genesis 3-8 | Genesis 9-11 | Genesis 12
to Exodus 19 | Exodus 20 to
Acts 1 | Acts 2 to
Revelation 20 | Revelation 20:4-6 | Revelation 20-22 |
|---|
7 or 8 Dispensational
Scheme
| Innocence
or Edenic | Conscience
or Antediluvian | Civil Government | Patriarchal
or Promise | Mosaic
or Law | Grace
or Church | Millennial Kingdom | Eternal State
or Final | 4 Dispensational
Scheme
| Patriarchal | Mosaic | Ecclesial | Zionic | 3 Dispensational
Scheme
(minimalist)
| Law | Grace | Kingdom |
These different dispensations are not separate ways of salvation. During each of them man is reconciled to God in only one way, i.e. by God's grace through the work of Christ that was accomplished on the cross and vindicated in His resurrection. Before the cross, man was saved on the basis of Christ's atoning sacrifice to come, through believing the revelation thus far given him. Since the cross, man has been saved by believing on the Lord Jesus Christ, in whom revelation and redemption are consummated. On man's part the continuing requirement is obedience to revelation of God. This obedience is a stewardship of faith. Although the divine revelation unfolds progressively, the deposit of truth in earlier time-periods is not discarded, rather it is cumulative. Thus conscience (moral responsibility) is an abiding truth in human life (Ro. 2:15; 9:1; 2 Co. 1:12; 4:2), although it does not continue as a dispensation. Similarly, the saved of this present dispensation are "not under law" as a specific test of obedience to divine revelation (Gal. 5:18; cp. Gal 2:16; 3:11), yet the law remains an integral part of Dispensational teaching, which clarifies that, although Christ fulfilled the law for us, by it we have had the knowledge of sin(Rom 7:7), and it is an integral part of the Holy Scriptures, which, to the redeemed, are profitable for "training in righteousness" (2 Ti. 3:16-17; cp. Ro. 15:4). The purpose of each dispensation, then, is to place man under a specific rule of conduct, but such stewardship is not a condition of salvation. In every past dispensation unregenerate man has failed, and is failing in the present dispensation, and will fail in the future until Eternity arrives. But salvation has been and will continue to be available to him by God's grace through faith. (The New Scofield Study Bible, NIV 1984 Edition , pg. 3-4)
Israel and the Church
The relationship between the ancient nations of Israel and Judah (sometimes collectively referred to as Israel or the Jewish people) and the church as the people of God is the key discriminator between Dispensationalism and other views. In the dispensational scheme, the time in which the church operates, known as the church age or the Christian dispensation, represents a "parenthesis". That is, it is an interruption in God's dealings with the Jewish people as a nation as described in the Old Testament, and it is the time when the Gospel was preached and salvation in the present age is offered to the Gentiles and Jews alike. During the present dispensation a small Jewish remnant along with a large Gentile number are to be saved and become part of the Church. Israel as a nation is partially blinded until the fullness of the Gentiles has come. Afterwards however, God’s continued care for the Jewish people as a nation will be revealed after the end of the church age when Israel will be restored to their land and will accept Jesus as their messiah (compare ) and therefore "all Israel shall be saved" . That is, those of Israel who come to faith in Jesus Christ and physically live through the Great Tribulation will be saved from the Beast and the false prophet, all who come to attack Israel will be defeated by the coming of Jesus Christ Himself with His church, and thus Israel will be brought to national salvation. Our Lord Jesus Christ will then sit on the throne of David and will begin the Theocratic Davidic Kingdom which is promised in numerous places in the Old Testament, in which believers and Christ reign together on the earth from Israel( Isa. 9:6-7, Isa. 11, 65:17-25, 66:22-24, Zech. 14:9, Acts 1:6-7, Matt. 25:31-34, Rev. 5:10, 20:4-6 ) .
Contrasted with this view are Roman Catholicism, Eastern Orthodoxy, Anglicanism, Covenant Theology, and New Covenant Theology. New Covenant Theology advocates supersessionism where the church replaces the Jews as God's chosen people. In Catholicism and Covenantalism, the church is not as a replacement for the nation of Israel but an expansion of it where Gentiles are, in the words of , "grafted into" the existing covenant community.
All of these groups expect there will be an influx (or return, depending on which view one is considering) of Jews to the church before the second coming of Christ. However, dispensationalists object to Roman Catholicism and Covenant Theology because dispensationalists do not view the church as the promised covenanted kingdom in Old Testament prophecy. They believe such a kingdom is still promised to the Jews during the New Testament era (for instance, in ). Dispensationalists further believe that the promises regarding the throne of David will be fulfilled on the earth as Jesus reigns over the earth from Israel at his second coming.
Eschatology
Dispensationalists are premillenialists who affirm a future, literal 1,000 year reign of Jesus Christ which merges with and continues on to the eternal state in the "new heavens and the new earth" , and they hold that the millennial kingdom will be theocratic in nature and not mainly soteriological, as it is viewed by George Ladd and others who hold to a non-dispensational form of premillennialism. Dispensationalism is known for its views respecting the nation of Israel during this millennial kingdom reign, in which Israel as a nation plays a major role and regains a king, a land, and an everlasting kingdom. Dispensationalism is also uniquely associated with belief in the pre-tribulation rapture of the church.
Not all dispensationalists are pre-tribulationists, however, and there are those who are mid-tribulational and post-tribulational who also adhere to the dispensationalist ideology.
History
Before Darby
According to Charles Ryrie, "informed dispensationalists" do not "assert that the system was taught in postapostolic times.... They recognize that, as a system, dispensationalism was largely formulated by Darby" in the 1800s, though they also contend that "the outlines of a dispensationalist approach to the Scriptures are found much earlier."
For instance, they look to Augustine of Hippo, who wrote in his book On Catechizing the Uninstructed (Chapter 22) about a plan of seven ages (1. Adam-Noah, 2.Noah-Abraham, 3. Abraham-David, 4. David-exile, 5. exile-incarnation, 6. incarnation-parousia, 7. millennium). Isidore of Seville (560-636) and the Venerable Bede (673-735) also saw it in this way.
Joachim of Fiore (1135-1202) and Thomas Brightman (1557-1607) developed a different teaching. They related the seven churches in the Book of Revelation to seven ages in the history of the church. They also divided the history in three frames: time of the father (Old Testament), time of the son (New Testament), and finally the time of renewing.
Robert Pont (1524-1606), a Scottish theologian, connected prophecies of the Book of Daniel and the Book of Revelation and also got seven ages of mankind.
United Kingdom
Born out of the religious environment in England and Ireland in the 1820s, systematized dispensationalism began with the Plymouth Brethren movement, especially the teachings of John Nelson Darby (1800–1882).
Darby built on a number of themes that were common among the more radical Calvinists in the Evangelical movement of the early 19th century, but he elaborated a more complex and complete system for interpreting the Bible than had previous writers. Scofield’s approach to interpreting the Bible largely held that it should be understood as any other speech should be understood, that in keeping with figures of speech, similies and metaphors should be taken to mean exactly what it said.
The Plymouth Brethren movement, essentially a reaction against Anglican and Roman Catholic ecclesiology, became known for its anti-denominational, anti-clerical, and anti-creedal stance. In 1848, the Plymouth Brethren split into an "Exclusive" group led by Darby and an "Open" group. Darby's views became dominant among the Exclusive Brethren, but were not widespread among Open Brethren until the 1870s or 1880s.
North America
Dispensationalism was first introduced to North America by John Inglis (1813–1879), through a monthly magazine called Waymarks in the Wilderness (published intermittently between 1854 and 1872). In 1866, Inglis organized the Believers' Meeting for Bible Study, which introduced dispensationalist ideas to a small but influential circle of American evangelicals. After Inglis’ death, James H. Brookes (1830–1898), a pastor in St. Louis, organized the Niagara Bible Conference to continue the dissemination of dispensationalist ideas. Dispensationalism was boosted after Dwight L. Moody (1837–1899) learned of “dispensational truth” from an unidentified member of the Brethren in 1872. Moody became close to Brookes and other dispensationalists, and encouraged the spread of dispensationalism, but apparently never learned the nuances of the dispensationalist system.
Dispensationalism began to evolve during this time, most significantly when a significant body of dispensationalists proposed the "pre-tribulation" Rapture. Dispensationalist leaders in Moody's circle include Reuben Archer Torrey (1856–1928), James M. Gray (1851–1925), Cyrus I. Scofield (1843–1921), William J. Erdman (1833–1923), A. C. Dixon (1854–1925), A. J. Gordon (1836–1895) and William Eugene Blackstone, author of the bestselling book of the 1800s titled, "Jesus is Coming" (Endorsed by Torrey and Erdman). These men were activist evangelists who promoted a host of Bible conferences and other missionary and evangelistic efforts. They also gave the dispensationalist movement institutional permanence by assuming leadership of the new independent Bible institutes such as the Moody Bible Institute (1886), the Bible Institute of Los Angeles—now Biola University (1908), and the Philadelphia College of the Bible—now Philadelphia Biblical University (1913). The network of related institutes that soon sprang up became the nucleus for the spread of American dispensationalism.
The energetic efforts of C.I. Scofield and his associates introduced dispensationalism to a wider audience in America and bestowed a measure of respectability through his Scofield Reference Bible. The publication of the Scofield Reference Bible in 1909 by the Oxford University Press was something of an innovative literary coup for the movement, since for the first time, overtly dispensationalist notes were added to the pages of the biblical text. The Scofield Reference Bible became the leading Bible used by independent Evangelicals and Fundamentalists in the U.S. for the next sixty years. Evangelist and Bible teacher Lewis Sperry Chafer (1871–1952), who was strongly influenced by C.I. Scofield, founded Dallas Theological Seminary in 1924, which has become the flagship of Dispensationalism in America. More recently, the Baptist Bible Seminary in Clark Summit, Pennsylvania (USA), has become another center of dispensationalism.
The so-called "Grace Movement", which began in the 1930s with the teaching ministries of J.C. O’Hair, Cornelius R. Stam, Henry Hudson and Charles Baker has been mischaracterized as "ultra" or "hyper" dispensationalism (an actual misnomer according to the etymology of the Greek word base for "dispensation"). But the term still serves to distinguish a theological system that departs from the tenets of Dispensationlism.
The contrasts between law and grace, prophecy and mystery, Israel and the Church, the body of Christ were energized by Scofield, Barnhouse and Ironside in the hearts of these men and studied and proclaimed by O'Hair, Stam and a host of other "grace" teachers. It is however contended by dispensational teachers such as Charles C. Ryrie, Dwight J. Pentecost and Arnold Fruchtenbaum that ultradispensationalism (or the grace movement if you will) is far enough removed from dispensationalism to not any longer be dispensationalism at all. "Ultra" Dispensationalists hold to the belief that the Church wasn't started till the stoning of Stephen. The first reference to the church the body of Christ is in Romans and unlike most other dispensationalists they believe that the church started at Romans 1 rather than Acts 2 or Acts 28. Ultradispensationalists believe that the books of Paul(Romans through Philemon)are written for the church today and the books after (Hebrews through Revalation) are written for the Hebrew church of the tribulation. A large number of UD's believe that the church has access to the inspired Word of God and that God has perfectly preserved the Bible in the form of the King James Version. This teaching is propagated by organizations such as Grace School of the Bible, Grace Alive Ministries, RGMI, and pastors Thomas M. Bruscha, Richard Jordan, Mike Tiry, and Tracy Plessinger.
Dispensationalism has come to dominate the American Evangelical scene, especially among nondenominational Bible churches, many Baptists, and most Pentecostal and Charismatic groups.
Influence
Dispensationalism has had a number of effects on Protestantism, at least as it is practiced in the United States. Some, but not many, dispensationalists, have taught that a Pope may be the False Prophet of the book of Revelation. They view the false Religious system of Rev. 17 as representing all the false churches of professing Christianity together, as well as every false system religious system in the history of mankind (Mat 23:35 w/Rev 18:10, 24). The false churches referred to recognize a different Jesus Christ and different gospel which the Apostle warns the Church against (Gal. 1:6-9, 2 Cor. 11:3-4). The churches and all other false systems are the false religions of the world to be extant at the time of the 70th week of Daniel, at the beginning of the Tribulation period.
Dispensationalism rejects the notion of supersessionism, sees the Jewish people as the true people of God, and sees the modern State of Israel as identical to the Israel of the Bible. John Nelson Darby taught, and most subsequent dispensationalists have consistently maintained, that God looks upon the Jews as his chosen people even as they remain in rejection of Jesus Christ, and God continues to have a place for them in the dispensational, prophetic scheme of things. Dispensationalists teach that a remnant within the nation of Israel will be born again, called of God, and by grace brought to realize they crucified their Messiah. Dispensationalism is unique in teaching that the Church is a provisional parenthesis, a "mystery" period, meaning that it was not revealed in the Old Testament, directly, which period will end with the rapture of the church and the Jewish remnant entering the Great Tribulation. Israel will finally recognize Jesus as their promised Messiah during the trials that come upon them in this Tribulation. Darby's teachings envision Judaism as continuing to enjoy God's protection literally to the End of Time, and teach that God has a separate 'program', to use J. Dwight Pentecost's term, for each Israel and the Church. Dispensationalists teach that God has not forgotten His eternal covenants with Israel.
While stressing that God has not forsaken those physically descended from Abraham through Isaac, dispensationalists do affirm the necessity for Jews to receive Jesus as Messiah. They hold that God made unconditional covenants with Israel as a people and nation in the Abrahamic, Palestinian, Davidic and the New Covenant. Dispensationalism has had a pronounced effect on Christians' attitude toward Israel; many thousands of Christians are presently lovers of Israel, and Zionists, because they know that God has not rejected Israel as His people.
Judaism
Christian Dispensationalists sometimes embrace what some critics have pejoratively called Judeophilia—ranging from support of the state of Israel, to observing traditional Jewish holidays and practicing traditionally Jewish religious rituals. (See also Jewish Christians, Judaizers, and Messianic Judaism (below)). Dispensationalists believe in and support the state of Israel, recognize its existence as God revealing His Will for the Last Days, and reject anti-Semitism.
Messianic Judaism
Dispensationalists tend to have special interest in the Jews because the dispensationalist hermeneutic honors Biblical passages which correctly list Jews as amongst God's chosen people (the others would be the Gentiles in the church, and proselytes to Judaism). Some Messianic Jews (Messianic Judaism), however, reject dispensationalism in favor of Olive Tree Theology. The name "Olive Tree Theology" refers to the passages of Romans 11:17-18 If some of the branches were broken off, and you, a wild olive, were grafted in among them and have become equal sharers in the rich root of the olive tree, then don't boast as if you were better than the branches!" (Romans 11:17-18) Jews who accept dispensationalism are instead called Hebrew Christians.
Antichrist
Some dispensationalists, such as the late fundamentalist Jerry Falwell, have asserted that the beast Antichrist will be a Jew, based on a belief that the Antichrist will falsely seem to some Jews to fulfill prophesies of the Messiah more accurately than Jesus did.
However, many dispensationalists do not accept this belief, and claim that a number of scriptures do not cite any evidence, such as Daniel 9:27.
Such dispensationalists claim that this "prince" will be of the same people that destroyed the Jewish city, i.e., of Roman origin and therefore will not be Jewish.
In turn, this "prince" will stand up "against the Prince of princes" and destroy many "by peace" (Dan 8:25); and will be responsible for the false "peace and safety" that will precede the destructive day of the Lord (1 Thess 5:2–3). Some believe this man will be a Jew, based in part on John 5:43, where the Lord stated that the unbelieving Jews would receive another who "shall come in his own name" (as opposed to the Lord Himself, who came in the Father's name). Further evidence is taken from Daniel 11:37, "Neither shall he regard the God of his fathers, nor the desire of women, nor regard any god: for he shall magnify himself above all", although in a passage as late as Daniel, a better translation is probably, "He will reject the gods (Eloha) of his fathers." The prophet Daniel refers to this man as "a vile person", who will "obtain the kingdom by flatteries" (Dan 11:21). This belief is not essential to dispensationalism.
Darby himself taught the Antichrist will be a Jew, and the Beast, a separate person, will be the political leader of the revived Roman empire. .
World politics
Dispensationalism teaches that Christians should not rely on spiritual good from earthly governments (though we are to pray for peace in the state or country in which we are in, and believe that government is ordained by God Rom 13:1-7)), or success in any endeavor to be prominent in the present world, or start a church kingdom, since the Kingdom of God is seen as yet future. Instead, people should expect social conditions to decline as the end times draw nearer. Dispensationalist readings of prophecies (such as Daniel 9:27, “And he [the Antichrist] will make a firm covenant [a peace contract] with the many [the nation of Israel along with the nations that oppose it] . . . ”) often teach that the Antichrist will appear to the world as a peacemaker. Dispensationalist are usually not inclined to look upon the actions of the United Nations with favor, because they view this entity as working toward ungodly goals, such as contributing to the edification of the superstructure for the coming government of the Antichrist. Almost all dispensationalists reject the idea that a lasting peace can be attained by human effort in the Middle East, and believe instead that "wars and rumors of wars" (cf. Matt 24:6) will increase as the end times approach. Dispensationalist beliefs often underlie the religious and political movement of Christian Zionism.
Dispensationalists teach that churches which do not insist on Biblical literalism set forth an inconsistent method of interpretation with respect to the area of Bible prophecy and view it as a step towards theological liberalism which rejects Scripture being inerrant. They are averse to attempts to create church organizations that cross denominational boundaries such as the World Council of Churches. (See also ecumenism).
United States politics
Political analyst Richard Allen Greene has argued that dispensationalism has had a major influence on the foreign policy of the United States. This influence has included support for the state of Israel.
Fiction
Dispensationalist themes form the basis of the successful Left Behind series of books. However, not all dispensationalists agree with the theology of authors Tim LaHaye and Jerry Jenkins.
People
The following individuals are dispensationalists:
- Sir Robert Anderson (1841–1918), "Anglicanized Irishman of Scottish extraction", 1863 entered the Irish Bar; Assistant Commissioner of Metropolitan Police in Scotland Yard; lay preacher and defender of the Faith; saw difference between Israel and the Church; authored 19 books on the Bible.
- Darrell Bock
- Craig Blaising
- James H. Brookes (1830–1897), minister, writer, and theologian. Cyrus I. Scofield was one of his students.
- E. W. Bullinger (1837–1913) Anglican clergyman, Biblical scholar, and Ultrardispensationalist author criticized by the Plymouth Brethren.
- Lewis Sperry Chafer (1871-1952), founder and president of Dallas Theological Seminary, Dallas, Texas
- John Nelson Darby (1800–1882), British preacher, Plymouth Brethren co-founder, and considered by many as the "father of dispensationalism".
- Arnold Fruchtenbaum (b. 1943), writer and theologian
- Norman Geisler, writer and theologian
- Rev. John C. Hagee
- Ed Hindson, author, and professor at Liberty University
- Zane C. Hodges (b. 1933), Bible scholar known as a Free grace proponent.
- Harry A. Ironside (1876–1951), pastor of The Moody Church, Chicago, and author of more than 60 books.
- Tim LaHaye (b. 1926), minister, author of the "Left Behind" novel series, and speaker.
- Clarence Larkin (1850–1924), author of many pamphlets and books around 1918 containing extensive graphical dispensational charts with commentary
- Hal Lindsey (b. 1929), evangelist and author of "The Late Great Planet Earth" and other books advocating a dispensationalist and fundamentalist understanding of Christianity.
- Alva J. McClain (1888-1968), founder and first president of Grace Theological Seminary and Grace College. Wrote The Greatness of the Kingdom and was a co-editor of the 1967 Scofield Reference Bible Revision.
- J. Dwight Pentecost (b. 1915), writer and theologian
- Charles Caldwell Ryrie (b. 1925), Christian writer and theologian. Best know for his "Ryrie Study Bible", and his book entitled "Dispensationalism".
- C.I. Scofield (1843–1921), minister, scholar, and theologian. Better known for his influential Scofield Reference Bible (published in 1909) that popularized dispensationalism.
- Miles J. Stanford (1914–1999), Christian author
- Henry C. Thiessen, author of Lectures in Systematic Theology and taught at Dallas Theological Seminary.
- John F. Walvoord (1910–2002), longtime president of Dallas Theological Seminary and leading proponent of dispensationalism in the late 20th century.
- Kenneth Wuest (1893–1962), New Testament Greek scholar.
Bibliography
- Allis, Oswald T. Prophecy and the Church (Presbyterian & Reformed, 1945; reprint: Wipf & Stock, 2001). ISBN 1-57910-709-5
- Bass, Clarence B. Backgrounds to Dispensationalism (Baker Books, 1960) ISBN 0-8010-0535-3
- Berkhof, Louis. "Systematic Theology"
- Boyer, Paul. When Time Shall Be No More: Prophecy Belief in Modern American Culture (Belknap, 1994) ISBN 0-674-95129-8
- Brunson, Hal. Who is Israel? What is a Jew? Where is Jerusalem: A Biblical Mandate for Prophetic Reformation in the 21st Century. ISBN 0-595-41992-5
- Camp, Gregory S. Selling Fear: Conspiracy Theories and End-Time Paranoia (Baker, 1997) ISBN 0-8010-5721-3
- Chafer, Lewis Sperry. "Dispensationalism"
- Clouse, Robert G., ed. The Millennium: Four Views (InterVarsity, 1977) ISBN 0-87784-794-0
- Cox, William E. An Examination of Dispensationalism
- Crenshaw, Curtis I. and Grover E. Gunn, III. Dispensationalism: Today, Yesterday, and Tomorrow (Footstool, 1987) ISBN 1-877818-01-1
- Crutchfield, Larry. Origins of Dispensationalism: The Darby Factor (University Press of America, 1992) ISBN 0-8191-8468-3
- Enns, Paul. The Moody Handbook of Theology (Moody, 1989) ISBN 0-8024-3428-2
- Fruchtenbaum, Arnold. "The Footsteps of the Messiah" (Ariel Press, 2003) ISBN 0-914863-09-6
- Koestler, Arthur. The Thirteenth Tribe (Random House, 1976) ISBN 394-40284-7
- Grenz, Stanley. The Millennial Maze (InterVarsity, 1992) ISBN 0-8308-1757-3
- Ladd, George Eldon. Crucial Questions about the Kingdom of God
- LaHaye, Tim, and Jerry B. Jenkins. Are We Living in the End Times? (Tyndale House, 1999) ISBN 0-8423-0098-8
- Larkin, Clarence. The Greatest Book on Dispensational Truth in the World; or God's Plan and Purpose in the Ages also known as Dispensational Truth (1918) ASIN B000ALVEHM
- Mathison, Keith. Dispensationalism: Rightly Dividing the People of God? (P & R Publishing, 1995) ISBN 978-0875523590
- Poythress, Vern. (P & R Publishing 2nd ed., 1993) ISBN 978-0875523743
- Reymond, Robert L.. New Systematic Theology Of The Christian Faith (Nelson 2d ed., 1998) ISBN 0-8499-1317-9
- Robertson, O. Palmer. The Israel of God (P & R Publishing, 2000) ISBN 0-87552-398-6
- Ryrie, Charles C. Dispensationalism Today (Moody, 1995) ISBN 0-8024-2187-3
- Ryrie, Charles C. Basic Theology (Moody, 1999) ISBN 0-8024-2734-0
- Scofield, C. I. Rightly Dividing the Word of Truth
- Virkler, Henry A. Hermeneutics (Baker Books, 1981) ISBN 0-8010-2067-0
- Walvoord, John. The Millennial Kingdom (Zondervan, 1983) ISBN 0-310-34091-8
- Walvoord, John F. Prophecy In The New Millennium (Kregel Publications, 2001) ISBN 0-8254-3967-1
- Welch, Charles H. Dispensational Truth (Berean Publishing Trust, 1927) ISBN - 13: 978-0851560823
See also
External links
Biblical prophecy
Critical
- at Monergism.com
- at mikeblume.com
- at rightlydividingtheword.com
- - A series of articles advocating the idea of "a single progressive plan of redemption" in contrast to traditional dispensationalism. Includes a debate.
Suggested book list
- Alnor, William M., Soothsayers of the Second Advent. Fleming H. Revell, 1989. ISBN 0-8007-5324-0
- Barnhouse, Donald Grey, Revelation - An Expositional Commentary. Zondervan, 1971. ISBN 0-310-20491-7
- Boston, Robert, Close Encounters with the Religious Right. Prometheus Books, 2000. ISBN 1-57392-797-X
- Brog, David, Standing With Israel. Front Line, A Strang Company, 2006. ISBN 1-59185-906-9
- Clarkson, Frederick, Eternal Hostility. Common Courage Press, 1997. ISBN 1-56751-088-4
- Coombes, R. A., America, The Babylon - America's Destiny Foretold in Biblical Prophecy A Real Book, 1998. ISBN 1-890622-33-8
- Culver, Robert Duncan, Daniel and the Latter Days. Fleming H. Revell Company, 1954.
- Dyer, Charles H., The Rise of Babylon. Moody Publishers, 2003. ISBN 0-8024-0905-9
- Feinberg, Charles L., Millennialism - Two Major Views. Moody Press, 1980. ISBN 0-8024-6815-2
- Gundry, Robert, The Church and the Tribulation. Zondervan, 1973. ISBN 0-310-25401-9
- Gundry, Robert, First the Antichrist. Baker Books, May 1997. ISBN 0-8010-5764-7
- Gundry, Stanley N.; Archer, Gleason L., Jr., Three Views on The Rapture - Pre-, Mid-, or Post-Tribulation. Zondervan, 1996. ISBN 0-310-21298-7
- Hitchcock, Mark, Is America in Bible Prophecy?. Multnomah Publishers, 2002. ISBN 1-57673496-X
- Hunt, Dave, A Cup of Trembling - Jerusalem and Bible Prophecy. Harvest House Publishers, 1995. ISBN 1-56507-334-7
- Ironside, Harry A., Revelation. Loizeaux Brothers, 1982. ISBN 0-87213-384-2
- Jeffrey, Grant R., Armageddon - Appointment with Destiny. Bantam Books, 1990. ISBN 0-553-28537-8
- Juster, Dan; Intrater, Keith, Israel, the Church and the Last Days. Destiny Image Publishers, 1991. ISBN 1-56043-061-3*Ladd, George Eldon, "A Commentary on the Revelation of John". William B. Eerdmans Publishing Company, 1972. ISBN 0-8028-1684-3
- Ladd, George Eldon, "The Blessed Hope: A Biblical Study of The Second Advent and the Rapture." Wm. B. Eerdmans Publishing Company, 1956. ISBN 0-8028-1111-6
- Lalonde, Peter & Patti, "Left Behind". Harvest House Publishers, 1995. ISBN 0-9636407-3-9
- LaSor, William Sanford, "The Truth About Armageddon". Harper & Row, 1982. ISBN 0-06-064919-4
- Lindsey, Hal, "Planet Earth - 2000 A.D." Western Front, Ltd., 1994. ISBN 0-9641058-0-2
- Linker, Damon, "The Theocons". Doubleday, 2006. ISBN 978-0-385-51647-1
- MacPherson, Dave, "The Incredible Cover Up". June, 1975. ISBN 0-931608-06-6
- Paterson, Stella, "Calling Forth The Remnant By Way of the Cross". Preparing The Way Publishers, 2006. ISBN 1-929451-21-0
- Pentecost, J. Dwight, "Things To Come". Dunham Publishing Company, 1962.
- Perry, Richard H., "Of the Last Days: Listen, I Tell You a Mystery". Essence Publishing (Canada), July 2003. ISBN 1-55306-595-6
- Pink, Arthur W., "The Antichrist". Kregel Publications, 1988. ISBN0-8254-3539-0
- Rausch, David A., "Zionism Within Early American Fundamentalism 1878-1918 - A Convergence of Two Traditions". The Edwin Mellen Press, 1979. ISBN 0-88946-875-3
- Ryrie, Charles Caldwell, "Dispensationalism Today". Moody Press, 1965. ISBN 0-8024-2256-X
- Shearer, S. R. (Steve), "The Beginning of the End". End of the Age Ministries, 1985.
- Spargimino, Larry, "The Anti-Prophets - The Challenge of Preterism". Hearthstone Publishing, 2000. ISBN 1-57558-080-2
- Sutton, William Josiah, "Ancient Prophecies About the Dragon, The Beast, and the False Prophet". The Institute of Religious Knowledge, 1999. ISBN 0-917013-02-6
- Sutton, William Josiah, "The Antichrist 666". Teach Services, Inc., 1995. ISBN 1-57258-015-1
- Walvoord, John F., "Every Prophecy of the Bible". Chariot Victory Publishing, 1999. ISBN 0-7394-0215-3
- Walvoord, John F., "The Prophecy Knowledge Handbook". Victor Books, 1977. ISBN 0-89693-509-4
- Gundry, Robert, "The Church and the Tribulation". Zondervan, 1973. ISBN 0-310-25401-9
- Watch Tower Bible and Tract Society of Pennsylvania - "Revelation - Its Grand Climax At Hand!". Watchtower Bible and Tract Society of New York, Inc., 1988.
- White, E. G., "America in Prophecy". Inspiration Books East, Inc., 1888. ISBN 0-916547-04-3
- Woodrow, Ralph, "His Truth is Marching On -Advanced Studies on Prophecy in the Light of History". Ralph Woodrow Evangelistic Assn., Inc., 1996 Edition. ISBN 0-916938-03-04
|
| |
|
|
