Dispensationalism

Republished with permission from Dr. Reluctant. In this series, Dr. Henebury responds to a collection of criticisms of dispensationalism entitled “95 Theses against Dispensationalism” written by a group called “The Nicene Council.” Read Part 1 and Part 2.

10. Contrary to the dispensationalists’ commitment to compartmentalizing each of the self-contained, distinct dispensations, the Bible presents an organic unfolding of history as the Bible traces out the flow of redemptive history, so that the New Testament speaks of “the covenants [plural] of the [singular] promise” (Eph 2:12) and uses metaphors that require the unity of redemptive history; accordingly, the New Testament people of God are one olive tree rooted in the Old Testament (Rom 11:17-24).

Response: Dispensationalists see the dispensations (divine economies) as a biblical way of viewing the history of providence (See e.g. Renald Showers, There Really is a Difference). They believe these dispensations, or at least some of them, can be derived inductively from the Scriptures (e.g. Eph. 1:10, 3:2. cf. Jn. 1:17, Rom. 5:13, Gal. 4:1-5).

Republished with permission from Dr. Reluctant. In this series, Dr. Henebury responds to a collection of criticisms of dispensationalism entitled “95 Theses against Dispensationalism” written by a group called “The Nicene Council.” Read Part 1.

7. Despite the dispensationalists’ general orthodoxy, the historic ecumenical creeds of the Christian Church affirm eschatological events that are contrary to fundamental tenets of premillennialism, such as: (1) only one return of Christ, rather than dispensationalism’s two returns, separating the “rapture” and “second coming” by seven years; (2) a single, general resurrection of all the dead, both saved and lost; and (3) a general judgment of all men rather than two distinct judgments separated by one thousand years.

Response: We have commented above (see Response to #6) on the the fact that the major creeds were written after chiliasm (early premillennialism) preponderated in the early centuries. (G.N.H. Peters’ great work, The Theocratic Kingdom, 1. 494-495 mentions 15 early chiliast sources). For example, Victorinus of Pettau’s (d. 304) Commentary on Revelation was definately chiliast according to David L. Larsen, The Company of Hope, 70-71.

Republished with permission from Dr. Reluctant.

Series introduction

Monergism.com, that excellent source for all things Reformed and Covenantal, has posted rebuttals of Dispensational Theology on its website. Included is a set of sixteen lectures by James Grier and a series of “95 Theses Against Dispensationalism” brought together by a group of believers (most—if not all—of them Partial Preterists) calling themselves by the collective nom-de-plume, “The Nicene Council.” There is also a DVD out criticizing this pernicious doctrine that I and many others hold.

From other posts, I have made it clear that I believe the title “Dispensationalism” is unfortunate in that it focuses attention more on the proposed economies within the history of revelation and away from the identification and outworking of the biblical covenants. This leads to misunderstandings and some lack of priority even within the ranks of adherents of the system.

I was reared in a conservative Lutheran church and school where dispensationalism was a term of derision and began life as a most unlikely candidate to become a teacher of dispensational theology. Today, however, I am deeply committed to classical dispensationalism and feel so strongly about this position that it affects every aspect of my belief and practice. Why am I now a dispensationalist? I offer seven introductory reasons.

^{Note: This article is reprinted from The Faith Pulpit (January 1995), a publication of Faith Baptist Theological Seminary (Ankeny, IA). It appears here verbatim.}

^{Note: This article is reprinted from The Faith Pulpit (January/February 1990), a publication of Faith Baptist Theological Seminary (Ankeny, IA).}

by Ralph G. Turk, D.Min.

by John C. Whitcomb, Th.D

The Biblical answer to this burning question is—yes and no! Yes, He could return from heaven at any moment now to meet His true church—His body and bride—in the air. And, therefore, no—He will not come down to the earth during the next 12 months. His return to the earth will occur seven years after the church has been caught up to heaven.