Dispensationalism

Dispensationalism is a conceptual overview and interpretive framework for understanding the overall flow of the Bible. As a branch of Christian theology, it teaches biblical history as a number of successive economies or administrations under God known as "dispensations" and emphasizes the continuity of the Old Testament covenants God made with His chosen people through Abraham, Moses and King David. Dispensationalist Christian eschatology emphasizes a premillennial futurist view of prophecy of the "end times" and a pretribulation view of the rapture (although recently this pretribulation rapture has been questioned by some and there is no "official" dispensational view).

Dispensationalism stands in contrast to Covenant Theology in understanding the Bible. Regarding the theological status of modern Jewish people, dispensationalism rejects supersessionism (also referred to as Replacement Theology); hence many dispensationalists believe in restorationism.

History
Born out of the restless religious environment in England and Ireland in the 1820s, dispensationalism is rooted in 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 previous writers.

The Plymouth Brethren movement, essentially a reaction against the established Church of England and its 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.

Dispensationalism was first introduced to North America by James Inglis (1813–1872), 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 his 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 "post-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. Eerdman (1833–1923), A. C. Dixon (1854–1925), A. J. Gordon (1836–1895) and William Blackstone, author of the bestseller of the 1800s "Jesus is Coming" (Endorsed by Torrey and Eerdman). 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 (1907), and the Philadelphia College of the Bible&mdash;now the 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. Lewis Sperry Chafer (1871–1952), strongly influenced by C. I. Scofield, founded Dallas Theological Seminary in 1924, which has become the flagship of dispensationalism in America. Dispensationalism has come to dominate the American Evangelical scene, especially among nondenominational Bible churches, many Baptists, and most Pentecostal and Charismatic groups.

Prior to dispensationalism, Covenant Theology was the prominent Protestant view regarding redemptive history and is still the view of the Reformed churches. A relatively recent view, which is seen as a third alternative, especially among conservative Baptists, is called New Covenant Theology. Outside of Protestant Christianity, however, the other branches of Christianity (e.g., Roman Catholic, Eastern Orthodox, Oriental Orthodox) reject dispensationalism.

Dispensationalist theology
See main article: Dispensationalist Theology

Dispensationalism seeks to address what many see as opposing theologies between the Old Testament and New Testament. Its name comes from the fact that it sees biblical history as best understood in light of a series of dispensations in the Bible.


 * 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), the current church age, and
 * of a literal, earthly 1,000-year Millennial Kingdom that has yet to come but soon will (Rev 20:4–20:6).

Each dispensation is said to represent a different way in which God deals with man, often a different test for man. "These periods are marked off in Scripture by some change in God's method of dealing with mankind, in respect to two questions: of sin, and of man's responsibility," explained C. I. Scofield. "Each of the dispensations may be regarded as a new test of the natural man, and each ends in judgment—marking his utter failure in every dispensation."

The four basic tenets
In addition to these seven dispensations, the real theological significance can be seen in four basic tenets which underlie classic dispensational teaching. Dispensationalism maintains:
 * 1) A radical distinction between Israel and the present Body of Christ; that is, there are two peoples of God with two different destinies, earthly Israel (teaching the law and the Gospel of the Kingdom) and the heavenly Body of Christ (teaching the Gospel of the Grace of God).
 * 2) A radical distinction between the Law and Grace; that is, they are mutually exclusive ideas.
 * 3) The view that the Body of Christ and the Dispensation of Grace is a parenthesis in God's plan which was not foreseen by the Old Testament. The idea of the parenthesis does not indicate a failure in God's plan, but claims the "church" was not anticipated (or in view) in the prophecies of the Old Testament (this is why it is referred to as the "mystery" in Paul's Epistles).
 * 4) A distinction between the Rapture and the Second Coming of Christ; that is, the rapture of the church at Christ's coming "in the air" (1 Thess 4:17) precedes the "official" second coming by seven years of tribulation.

The various viewpoints within dispensationalism each have different levels to which the above four tenets are held. Classic and Traditional (or Revised) Dispensationalism are fairly firm in adherence to the above noted tenets. The Progressive branch of the theology loosens some of the above noted distinctions while the Hyper-Dispensational model would create a greater set of distinctives.

Influence of dispensationalist beliefs
Dispensationalism has had a number of effects on Protestantism, at least as it is practiced in the United States of America. By consistently teaching that the Beast of Revelation, or the Antichrist, is a political leader, dispensationalism has weakened the traditional Reformation-era identification of that figure with the Pope, and the Roman Catholic Church with the Whore of Babylon, however only in a minor way. While the Pope has historically been portrayed as an Antichrist in Protestant literature for hundreds of years (even before their official designation as Protestants during the Reformation), the Pope is still usually idenfied with one of the three main Agents of Satan who implement global deception during the Great Tribulation. Modern Dispensationalism has led many evangelical Christians in the U.S. to separate their traditional anti-Catholicism and anti-Pope perspective from their own much more empathetic perspective towards lay Catholics. Some dispensationalists, usually of the Fundamentalist variety, have continued to teach that a pope (or an antipope) will be the Antichrist or the False Prophet of the book of Revelation.

Dispensationalism rejects the notion of supersessionism. It tends to go hand in hand with a very protective attitude toward the Jewish people and the modern State of Israel. John Nelson Darby taught, and most subsequent dispensationalists have consistently maintained, that God looks upon the Jews as his chosen people and continues to have a place for them in the dispensational, prophetic scheme of things. While virtually all traditions of Christianity teach that the Jews are a distinct people, irrevocably entitled to the promises of God (because, in the words of the epistle to the Romans, "the gifts and calling of God are without repentance"), dispensationalism is unique in teaching that the covenant with the Church is only a provisional dispensation, until the Jews finally recognize Jesus as their promised Messiah during the trials that dispensationalists envision coming upon the Jews in the Great Tribulation. Darby's prophecies envision Judaism as continuing to enjoy God's protection, parallel to Christianity, literally to the End of Time, and teach that God has a separate track in the prophecies for Jews apart from the Church. However, many dispensationalists do not hold that Judaism is a valid gospel now, since God does not recognize Jew or Gentile today:


 * For there is no difference between the Jew and the Greek: for the same Lord over all is rich unto all that call upon him. (Romans 10:12, KJV)

Dispensationalism and Messianic Judaism

 * The claims below describing Messianic Judaism as "Christianity mixed with Jewish culture and tradition" and avering dispensationalist beliefs widespread in Messianic Judaism, are disputed. Per Martin Waldman, Congregational Leader of Baruch HaShem Messianic Synagoguein Dallas, Texas, Dan Juster, Th.D., Executive Director of Tikkun Ministries International, Russ Resnick, General Secretary of the Union of Messianic Jewish Congregations, David H. Stern, Ph.D., author of Messianic Jewish Manifesto, The Complete Jewish Bible, and The Jewish New Testament Commentary, as well as many other Messianic Jewish leaders, "Christianity mixed with Jewish culture and tradition" is called Hebrew Christianity, with Messianic Judaism rejecting Dispensationalism and proclaiming Olive Tree Theology (as detailed in Stern's Messianic Jewish Manifesto).

Disputed statements, per above: On the other hand, dispensationalists tend to be energetically evangelistic, with special interest in the Jews because they are "God's chosen people." Dispensationalist beliefs are widespread in many forms of Messianic Judaism, for example, which aggressively seeks the conversion of Jews to a form of Christianity mixed with Jewish culture and tradition. In some dispensationalist circles, the Jewish converts to Christianity are sometimes referred to as "completed Jews". Thus, while it is at odds with traditional supersessionism (which was formulated to discourage directly carrying over Jewish practice into the Christian Church), dispensationalism generally is markedly at odds with modern religious pluralism, which is typified by the view that proselytism of the Jews is a form of anti-Semitism. Also, some dispensationalists, such as Jerry Falwell, have asserted that the 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. This assertion stems from the dispensational belief that "he" who confirms "the covenant with many for one week" (Dan 9:27) refers back to "the prince that shall come" in verse 26. 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). Many dispensationalists 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 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." 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.

At any rate, dispensationalists are typically, in practical terms, Zionists and allies of the Jews and enthusiastic popularizers of Judaica, and foes of anti-Semitism (in the conventional sense).

Dispensationalism and world politics
Dispensationalism teaches that Christians should not expect spiritual good from earthly governments, and should expect social conditions to decline as the end times draw nearer. Dispensationalist readings of prophecies often teach that the Antichrist will appear to the world as a peacemaker. This makes some dispensationalists suspicious of all forms of power, religious and secular, and especially of human attempts to form international organizations for peace, such as the United Nations. 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.

Some dispensationalists teach that churches that do not insist on Biblical literalism as they deem appropriate are in fact part of the Great Apostasy. This casts suspicion on attempts to create church organizations that cross denominational boundaries such as the World Council of Churches. (See also ecumenism.)

Dispensationalism and United States politics
Some political analysts have argued that dispensationalism has had a major influence on the foreign policy of the United States, because believers in dispensationalism have had large amounts of influence through the Republican Party. This influence has included strong support for the state of Israel. Some dispensationalist authors such as Hal Lindsey have explicitly identified the Antichrist as having his homeland be in the Soviet Union or the European Union.

Dispensationalism and 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 have been associated with dispensationalism:
 * C. Richard Jordan President and founder of Grace School of the Bible (Mid-Acts position) http://www.GraceImpact.org
 * 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.
 * Charles F. Baker (1905–1994), author (A Dispensational Theology), and founder of Grace Bible College, Grace Movement pioneer.
 * Ron J. Bigalke Jr.
 * James H. Brookes (1830–1897), minister, writer, and theologian. Cyrus I. Scofield was one of his students.
 * Rev. Clarence Larkin (1850–1924), author of many pamphlets and books around 1918 containing extensive graphical dispensational charts with commentary.
 * Jack Chick (b. 1924), controversial fundamentalist cartoonist and founder of Chick Publications.
 * 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
 * Mark Hitchcock, pastor and author.
 * Thomas Ice, writer
 * Tim LaHaye (b. 1926), minister, author of the "Left Behind" novel series, and speaker.
 * Hal Lindsey (b. 1929), evangelist and author of "The Late Great Planet Earth" and other books advocating a dispensationalist and fundamentalist understanding of Christianity.
 * John C. O'Hair (1872–1958), author, radio preacher, and pastor of Chicago's North Shore Church, Grace Movement pioneer.
 * J. Dwight Pentecost (b. 1915), writer and theologian
 * Charles Caldwell Ryrie (b. 1925), Christian writer and theologian. Better known for his "Ryrie Study Bible", which is known to teach dispensationalism.
 * Paul M. Sadler, pastor, author, and president of the Berean Bible Society.
 * Cyrus I. Scofield (1843–1921), minister, scholar, and theologian. Better known for his influential Scofield Reference Bible (published in 1909) that popularized dispensationalism.
 * Cornelius R. Stam (1908–2003), pastor, author (Things That Differ), and founder of the Berean Bible Society and The Berean Searchlight, monthly Bible study, Grace Movement pioneer.
 * Miles J. Stanford (1914–1999), Christian author and Pauline dispensationalist.
 * Jack Van Impe (b. 1930), televangelist known for interpreting current events in light of a dispensationalist approach to biblical prophecy.
 * 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 (Κοινή) scholar