Dispensationalism

If there were a line between Traditional Dispensationalism and Progressive Dispensationalism, I suspect I would be barely over that line. But there is no line. The relationship between Traditional Dispensationalism and Progressive Dispensationalism is anything but clear cut.

Although the Traditional Dispensational camp views the Progressive Dispensational position as a compromise or infringement upon the clarity of its divisions, modern Traditional Dispensational interpreters often interpret passages using the basic principles of Progressive Dispensationalism—either without recognizing it or without admitting it.

The Progressive Dispensational Hermeneutic Is Commonly Found in Traditional Dispensationalism

© 2015 Dispensational Publishing House, Inc. Used by permission.

Where are we headed today in terms of dispensational theology?

This fascinating question could be answered on many levels—spiritually, biblically, prophetically, theologically, academically, ecclesiastically, culturally and in other ways.

I will seek to address this topic thoughtfully in this new series of blog articles that will run intermittently over the next several weeks. In the best case, my take on the subject will serve to provoke much further thought and discussion—rather than being considered a comprehensive answer.

Let’s start by looking at the question from a wide perspective, in terms of our current cultural situation.

(© 2015 Dispensational Publishing House, Inc. Used by permission.)

Dispensational theology rests upon a premise that is widely acknowledged, even by non-dispensationalists—namely, that God deals with people in different ways at different times in history.

There are many instances in Scripture that could be used to illustrate this point. Perhaps one of the clearest is found in Matthew 16. Here the Apostle Peter, having just been blessed by Christ for his magnificent testimony of faith in which he proclaimed Jesus to be the Messiah and the Son of God (Matt. 16:13-20), immediately receives Christ’s admonishment for his disastrous efforts to reprove the Lord Jesus after His first major proclamation of His coming death and resurrection.

“Get behind Me, Satan!” (Matt. 16:23) was Christ’s startling rejoinder to Peter at that moment.

Editor’s note: This interview dates back to last fall, but I only recently discovered it—and found it quite interesting. The interview was conducted by Adrian Isaacs, M.Rel., Th.D (Cand.). He interviewed Dr. Christopher Cone for dissertation research at Wycliffe College, University of Toronto.

Isaacs: In your estimation, how would you describe the current level of scholarly, academic discussion regarding dispensationalism within the overall evangelical academic community (eg. virtually non-existent, some discussion exists, still a fair amount of discussion)?

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Perhaps there is no issue which more clearly divides conservative Evangelicals, than the question of the relationship between Israel and the Church. Subsumed beneath that overriding concern are the intramural debates over soteriology (Calvinism, Arminianism or “neither”), eschatology (premillennial or amillennial and pre-trib or post-trib), and ecclesiology (paedobaptism or credobaptism).