Biblical Dispensationalism

Biblical Dispensationalism Jim McGowan, MTS, Th.D. Introduction to Biblical Dispensationalism Sessions 1-3 Outline I. Important Assumptions and Prerequisites II. Definition of Biblical Dispensationalism III. Origins of Biblical Dispensationalism IV. Evidence for Dispensationalism

V. What is a Dispensation? Session 1-2 Outline I. Important Assumptions and Prerequisites A. The Inspiration & Authority of Scripture 1. Revelation 2. Inspiration 3. Inerrancy 4. Canon 5. Hermeneutics

Session 3 Outline II. Definition of Biblical Dispensationalism A. A Common Misconception B. Some Anti-Dispensationalists C. Definition 1. Literal Interpretation 2. Biblical Distinctions 3. Dispensations Session 3 Outline III. Origins of Biblical Dispensationalism

According to the writing of the church fathers, Dispensational concepts were held early and throughout the history of the church. Chaldeans (1000 B.C.), Etruscan Religion (800 B.C.); The Persians (500 B.C.), Israel (200 B.C.) Session 3 Outline IV.Evidence for Dispensationalism A. Law vs. Grace B. The Coming Kingdom

C. Logic and Additional Dispensations Session 3 Outline Dispensations or Administrations Session 3 Outline V. What is a Dispensation? As far as the use of the word in Scripture is concerned, a dispensation may be defined as a stewardship,

administration, oversight, or management of others property.this involves responsibility, accountability, and faithfulness on the part of the stewardA concise definition of a dispensation is this: A dispensation is a distinguishable economy in the outworking of Gods purpose.The differentiation of viewpoints in this definition is a helpful distinction. A dispensation is from Gods viewpoint an economy; from mans, a responsibility; and in relation to progressive revelation, a stage in it. Ryrie, C. C. (1995). Dispensationalism (Rev. and expanded., p. 33, 36). Chicago: Moody Publishers.

Overview I. The Early Church II. The Alexandrian Abdication III. The Dark Ages IV. Positive Contributions of the Reformers V. The Reformers Incomplete Reforms VI. Contemporary Reformation Theology

VII. Dispensationalism's Contribution Overview I. The Early Church A. Justin Martyr (A.D. 110165) B. Irenaeus (A.D. 110165) C. Clement of Alexandria (A.D. 150220) D. Augustine (A.D. 354430)

Charles C. Ryrie Ryrie, C. C. (1995). Dispensationalism (Rev. and expanded., p. 74). Chicago: Moody Publishers. Ryrie concludes, It is not suggested nor should it be inferred that these early Church Fathers were dispensationalists in the modern sense of the word. But it is true that some of them enunciated principles which later developed into dispensationalism, and it may be rightly said that they held to primitive or early dispensational concepts.

Enns, P. P. (1989). The Moody Handbook of Theology (p. 514). Chicago, IL: Moody Press. Overview I. The Early Church II. The Alexandrian Abdication III. The Dark Ages IV. Positive Contributions of the Reformers

V. The Reformers Incomplete Reforms VI. Contemporary Reformation Theology VII. Dispensationalism's Contribution Allegorization Allegorizing is searching for a hidden or a secret meaning underlying but remote from and unrelated in reality to the more obvious meaning of a text. In other words the literal reading is a sort of code, which needs to be deciphered to determine the more significant and hidden meaning. In this approach the literal is superficial; the

allegorical is the true meaning. Zuck, Roy B. Basic Bible Interpretation: A Practical Guide to Discovering Biblical Truth (p. 29). Edited by Craig Bubeck Sr. Colorado Springs, CO: David C. Cook, 1991. Alexandrian and Antiochene Fathers Two [Christian] schools of thought developed about 200 years or so after Christ, schools of hermeneutical views that had a strong impact on the church for centuries to come.

Zuck, Roy B. Basic Bible Interpretation: A Practical Guide to Discovering Biblical Truth (p. 35). Edited by Craig Bubeck Sr. Colorado Springs, CO: David C. Cook, 1991. 5 Causes for the Shift to Allegorism 1. Need for immediate relevance 2. Incorporation of human philosophy into interpretation 3. Gnostic dualism (Gen. 1:31; 1 John 2:22; 4:2-3; Acts 17:32; 1 Cor. 15:12) 4. Decline of the church's Jewish population 5. Constantines Edict of Milan (A.D. 313)

Constantines Edict of Milan (A.D. 313) This agreement to treat Christians benevolently, was made in February 313 A.D. and it gave Christianity legal status within the Roman Empire. It did not however, make Christianity the official religion of the Roman empire, as some have mistakenly concluded. This took place under Emperor Theodosius I in 380 A.D. Dangers of Allegorization Text is not being interpreted

Authority is transferred from text to interpreter There is no way to test the interpreter No mechanism for controlling the interpreters imagination Pentecost, Things to Come, pps. 4-5 Overview I.

The Early Church II. The Alexandrian Abdication III. The Dark Ages IV. Positive Contributions of the Reformers V. The Reformers Incomplete Reforms VI. Contemporary Reformation Theology VII. Dispensationalism's Contribution III. The Dark Ages (or the Middle Ages) A. Lasted from the 4th to the 16th centuries

B. Only one church: Roman Catholicism R Dominated by Augustinian Amillennialism R Amillennialism deemphasized prophetic studies C. The Bible is removed from the people R Allegorization R Illiteracy R Mass read in Latin D. Church in need of rescue

October 31, 1517 October 31, 2017 Overview I. The Early Church II. The Alexandrian Abdication III. The Dark Ages

IV. Positive Contributions of the Reformers V. The Reformers Incomplete Reforms VI. Contemporary Reformation Theology VII. Dispensationalism's Contribution IV. Positive Contributions of the Reformers A. Emphasis on literal interpretation B. Denunciation of allegorization C. Rejection of church tradition as a guide D. Priesthood of all believers R Bible translations

R Literacy E. Rejection of celibacy of the priesthood F. Five solas IV. Positive Contributions of the Reformers Number 1. 2. 3. 4.

5. Latin Sola Scriptura Solus Christus Sola Fide Sola Graetia Soli Deo Gloria Meaning Scripture Alone

Christ Alone Faith Alone Grace Alone To the Glory of God Alone Biblical Dispensationalism Session 6 History of Biblical Dispensationalism Overview

I. The Early Church II. The Alexandrian Abdication III. The Dark Ages IV. Positive Contributions of the Reformers V. THE REFORMERS INCOMPLETE REFORMS VI. Contemporary Reformation Theology VII. Dispensationalism's Contribution

V. The Reformers Incomplete Reforms A. Selective literalism B. Irresponsibly dealt with eschatology C. Retained and Perpetuated Augustinian Amillennialism D. Perpetuated Roman Catholicisms Errors R Wanted to reform not leave the Church R Infant baptism R Consubstantiation R Church = the earthly kingdom R Anti-Semitism

Martin Luther (1483 1546 A.D.) Roy B. Zuck, Basic Bible Interpretation: A Practical Guide to Discovering Biblical Truth (Colorado Springs, CO: Victor, 1991), 45. Though Luther vehemently opposed the allegorizing of Scripture, he too occasionally allegorized. For instance, he stated that Noahs Ark is an allegory of the Church. For Luther, Bible interpretation is to be centered in Christ. Rather than allegorizing the Old Testament, he

saw Christ frequently in the Old Testament, often beyond what is legitimately provided for in proper interpretation. V. The Reformers Incomplete Reforms A. Selective literalism B. Irresponsibly dealt with eschatology C. Retained and Perpetuated Augustinian Amillennialism D. Perpetuated Roman Catholicisms Errors R Wanted to reform not leave the Church R Infant baptism

R Consubstantiation R Church = the earthly kingdom R Anti-Semitism Allegorization Allegorizing is searching for a hidden or a secret meaning underlying but remote from and unrelated in reality to the more obvious meaning of a text. In other words the literal reading is a sort of code, which needs to be deciphered to determine the more significant and hidden meaning. In this approach the literal is superficial; the

allegorical is the true meaning. Zuck, Roy B. Basic Bible Interpretation: A Practical Guide to Discovering Biblical Truth (p. 29). Edited by Craig Bubeck Sr. Colorado Springs, CO: David C. Cook, 1991. V. The Reformers Incomplete Reforms A. Selective literalism B. Irresponsibly dealt with eschatology C. Retained and Perpetuated Augustinian Amillennialism D. Perpetuated Roman Catholicisms Errors R Wanted to reform not leave the Church

R Infant baptism R Consubstantiation R Church = the earthly kingdom R Anti-Semitism John Calvin (1509- 1564 A.D.) Institutes of the Christian Religion, III, xxv, 5. Now their fiction is too childish either to need or to be worth a refutation. And the Apocalypse, from which they undoubtedly

drew a pretext for their error, does not support them. For the number one thousand [Rev. 20:4] does not apply to the eternal blessedness of the church but only to the various disturbances that awaited the church, while still toiling on earthThose who assign the children of God a thousand years in which to enjoy the inheritance of the life to come do not realize how much reproach they are casting upon Christ and his Kingdom. Renald Showers John Ankerberg and Renald Showers, The Most Asked Prophecy Questions (Chattanooga, TN: ATRI, 2000), 328.

Showers explains, The Lutheran, Reformed, and Anglican Reformers rejected Premillennialism as being Jewish opinions. They maintained the Amillennial view which the Roman Catholic Church had adopted from Augustine. Barry Horner Future Israel: Why Christian Anti-Judaism Must Be Challenged, ed. E. Ray

Clendenen, NAC Stuides in Bible & Theology (Nashville, TN: Baker, 2007), 155-60. The inheritance from the Augustinian tradition that modern Europe received, . . .resulted in a continuance of an eschatology that upheld the essentially anti-Judiac thesis, namely, the transference of blessings, formerly promised to Israel, to the Christian church for it's fulfillment...On a much larger scale the reformed movement maintained its allegiance to Augustinian eschatology, which essentially found authoritative expression in the writings of Francis Turretin (16231687) who studied at Calvin's academy in Geneva and later taught there for 30 years. His

monumental Institutes of Elenctic Theology became the epitome of reformed doctrine. Not surprisingly, his quotations of Augustine are copious, even far exceeding references to Calvin. Consequently, Turretin's eschatology is almost predictable. . . Barry Horner Future Israel: Why Christian Anti-Judaism Must Be Challenged, ed. E. Ray Clendenen, NAC Stuides in Bible & Theology (Nashville, TN: Baker, 2007), 155-60. ...Of course such a mass incorporation into the church is to the exclusion of any perpetuation of Jewish identity. In classic

Augustinian fashion, there is token recognition of Jewish individuality for a time, though any form of Jewish restoration was considered to be a gross form of chiliasm. Turretin's Institutes became the central textbook for systematic theology in American Ivy League colleges during the later half of the 18 th century. It is not surprising that the early theologians of Princeton Theological Seminary highly esteemed this most influential legacy, and of course it's eschatology. V. The Reformers Incomplete Reforms A. Selective literalism

B. Irresponsibly dealt with eschatology C. Retained and Perpetuated Augustinian Amillennialism D. Perpetuated Roman Catholicisms Errors R Wanted to reform not leave the Church R Infant baptism R Consubstantiation R Church = the earthly kingdom R Anti-Semitism V. The Reformers Incomplete Reforms A. Selective literalism

B. Irresponsibly dealt with eschatology C. Retained and Perpetuated Augustinian Amillennialism D. Perpetuated Roman Catholicisms Errors R Wanted to reform not leave the Church R Infant baptism R Consubstantiation R Church = the earthly kingdom R Anti-Semitism Augustine The City of God, trans., Marcus Dods (NY: Random House, 1950), Book XX, chap. 9, p. 725-26.

Augustine wrote, the saints reign with Christ during the same thousand years, understood in the same way, that is, of the time of His first coming and Therefore the Church even now is the kingdom of Christ, and the kingdom of heaven. Accordingly, even now His saints reign with Him. Augustine Advice to Marcellinus on the Punishment of Donatists, AD 412; Tr. J. G. Cunningham, Letters of Augustine, II, 169ff. In Stevenson, Creeds, Councils, and Controversies, 213.

In matters of church discipline Calvin imitated Augustines totalitarian style of government. Augustine, it will be remembered, advised Marcellinus, an African governor, to punish the Donatists (a Christian sect who objected to certain Church practices), not by stretching them on the rack, nor by furrowing their flesh with iron claws, nor by scorching them with flames, but by beating them with rods. John Calvin (1509- 1564 A.D.)

A Treatise on the Eternal Predestination of God, in John Calvin, Calvins Calvinism, trans. Henry Cole (Grandville, MI: Reformed Free Publishing Association, 1987), 38 Augustine is so wholly with me, that if I wished to write a confession of my faith, I could do so with all fullness and satisfaction to myself out of his writings. John Calvin (1509- 1564 A.D.) Encyclopedia Judaica (Jerusalem: Keter Publishing, 1971), 66.

Here, Calvin sought to reconstruct a society through the imposition of the Mosaic Law, which he tried to imitate as much as possible in his new Christian republic in Geneva. John Calvin (1509- 1564 A.D.) James Edward McGoldrick, "Introducing John Calvin: The Reformer's Preparation," Reformation and Revival 10, no. 4 (2001): 21.

A measure of legalism became apparent in Geneva, as the consistory put the lives of church members under continuous review and applied discipline to offenders. Church attendance was compulsory. Eating fish on Fridays was forbidden, as were attendance at theaters, dancing, cardplaying, and criticism of pastors. All heretical teaching was deemed subversive and subject to penalties under criminal law. Flagrant infractions could lead to banishment, imprisonment, and in extreme cases death. Judicial torture was common procedure.

John Calvin (1509- 1564 A.D.) Calvin, John, in Encyclopaedia Judaica, Vol. 5, 67. The Encyclopaedia Judaica refers to Calvins despotic theocratic regime in Geneva. John Calvin (1509- 1564 A.D.) Lewis Lupton, A History of the Geneva Bible, Vol. 2 (London: Olive Tree, 1969), 2324.

The execution of Servetus is the greatest blot on Calvins life and reveals that vindictive streak which sometimes disgraced the character of the Reformer. Lewis Sperry Chafer Satan: His Motives and Methods (Grand Rapids: Kregel, 1990), 29. Judging from the mass of Christian writings and from utterances in public address and prayer, this age is assumed by many, without question, to be the Kingdom of

Christ; though no Scripture is found to warrant that conclusion. V. The Reformers Incomplete Reforms A. Selective literalism B. Irresponsibly dealt with eschatology C. Retained and Perpetuated Augustinian Amillennialism D. Perpetuated Roman Catholicisms Errors R Wanted to reform not leave the Church R Infant baptism R Consubstantiation

R Church = the earthly kingdom R Anti-Semitism Luther and Antisemitism 1. 95 Theses (1517) 2. Excommunication (1521) 3. Jesus Was Born a Jew (1523) 4. Of the Jews and Their Lies (1543) Martin Luther Jesus Was Born a Jew (1523).

If I had been a Jew and had seen such dolts and blockheads govern and teach the Christian faith, I would sooner have become a hog than a Christian. They have dealt with the Jews as if they were dogs rather than human beings; they have done little else than deride them and seize their property. When they baptize them they show them nothing of Christian doctrine or life, but only subject them to popishness and monkeryIf the apostles, who also were Jews, had dealt with us Gentiles as we Gentiles deal with the Jews, there would never have been a Christian

among the Gentiles." Martin Luther Jesus Was Born a Jew (1523). When we are inclined to boast of our position we should remember that we are but Gentiles, while the Jews are of the lineage of Christ. We are aliens and in-laws; they are blood relatives, cousins, and brothers of our Lord. Therefore, if one is to boast of flesh and blood, the Jews are actually nearer to Christ than we areIf we really want to help them, we must

be guided in our dealings with them not by papal law but by the law of Christian love. We must receive them cordially, and permit them to trade and work with us, that they may have occasion and opportunity to associate with us, hear our Christian teaching, and witness our Christian life. If some of them should prove stiff-necked, what of it? After all, we ourselves are not all good Christians either." Luther and Antisemitism 1. 95 Theses (1517) 2. Excommunication (1521)

3. Jesus Was Born a Jew (1523) 4. Of the Jews and Their Lies (1543) Christian Anti-Semitism Concerning the Jews and Their Lies, cited in Michael Browns Our Hands Are Stained with Blood, pp. 14-15. First, their synagogues should be set on fireSecondly, their homes should likewise be broken down and destroyed Thirdly, they should be deprived of their prayer books and TalmudsFourthly, their rabbis must be forbidden under

threat of death to teach any more Fifthly, passport and traveling privileges should be absolutely forbidden to the Jews Sixthly, they ought to be stopped from usury (charging interest on loansSeventhly, let the young and strong Jews and Jewesses be given the flail, the ax, the hoe, the spade, the distaff, and spindle, and let the earn their bread by the sweat of their noses. We ought to drive the rascally lazy Christian Anti-Semitism Concerning the Jews and Their Lies, cited in Michael Browns Our Hands Are Stained with Blood, pp. 14-15.

bones out of our systemTherefore away with them To sum up, dear princes and nobles who have Jews in your domains, if this advice of mine does not suit you, then find a better one so that you and we may all be free of this insufferable devilish burdenthe Jews. Lutheran Statement https://www.ccjr.us/dialogika-resources/documents-and-statements/ interreligious/759-lwfijcic1983

We Lutherans take our name and much of our understanding of Christianity from Martin Luther. But we cannot accept or condone the violent verbal attacks that the Reformer made against the JewsThe sins of Luthers anti-Jewish remarks, the violence of his attacks on the Jews, must be acknowledged with deep distress. And all occasions for similar sin in the present or the future must be removed from our churchesLutherans of today refuse to be bound by all of Luthers utterances on the Jews. John Calvin

Commentary on the Prophet Daniel (Vol 1, p. 185). Bellingham, WA: Logos Bible Software. Commentary on Daniel 2:44-45. (2010). But here he [the rabbi] not only betrays his ignorance, but his utter stupidity, since God so blinded the whole people that they were like restive dogs. I have had much conversation with many Jews: I have never seen either a drop of piety or a grain of truth or ingenuousnessnay, I have never found common sense in any Jew. But this fellow, who seems so sharp and ingenious, displays his own impudence to his great disgrace.

The Reformers Report Card 1. A+ because they laid the groundwork for future generations by providing the right method whereby future generations could continue to reform the church through a consistent application of the Reformers interpretive approach. 2. F because they did not make a clean break with the Roman Catholic Church and forced a selective literal approach to Scripture upon the Protestant Church.

Overview I. The Early Church II. The Alexandrian Abdication III. The Dark Ages IV. Positive Contributions Of The Reformers V. The Reformers Incomplete Reforms VI. CONTEMPORARY REFORMATION THEOLOGY VII. Dispensationalism's Contribution

VI. Contemporary Reformation Theology A. Erroneously assumes no further theological progress to be made. B. Has Frozen theological progress into creeds and confessions: Creeds and confessions = authority rather than Scripture. C. Augustinian Amillennialism fossilized into RT. D. Allegorizing of biblical Eschatological texts is common. R Zech. 14:4; Rev. 21-22; Ezek. 40-48 E. Inconsistent literal hermeneutic.

VI. Contemporary Reformation Theology A. Erroneously assumes no further theological progress to be made. B. Has Frozen theological progress into creeds and confessions: Creeds and confessions = authority rather than Scripture. C. Augustinian Amillennialism fossilized into RT. D. Allegorizing of biblical Eschatological texts is common. R Zech. 14:4; Rev. 21-22; Ezek. 40-48 E. Inconsistent literal hermeneutic.

VI. Contemporary Reformation Theology A. Erroneously assumes no further theological progress to be made. B. Has Frozen theological progress into creeds and confessions: Creeds and confessions = authority rather than Scripture. C. Augustinian Amillennialism fossilized into RT. D. Allegorizing of biblical Eschatological texts is common. R Zech. 14:4; Rev. 21-22; Ezek. 40-48 E. Inconsistent literal hermeneutic.

Jeremy Edmondson "Returning to Scripture as Our Sole Authority," in Free Grace Theology: 5 Ways It Magnifies the Gospel, ed. et al. Charlie C. Bing (Allen, TX: Bold Grace, 2016), 3. The goal of the Reformation was to point Christianity back to the Scriptures. The noble intentions of the Reformers called for the Bible as the supreme authority for believers everywhere. For this we rejoice! But if the Reformation and its resulting creeds are exalted to the standard of measuring orthodoxy, does it not defeat the

very purpose for which it was intended? VI. Contemporary Reformation Theology A. Erroneously assumes no further theological progress to be made. B. Has Frozen theological progress into creeds and confessions: Creeds and confessions = authority rather than Scripture. C. Augustinian Amillennialism fossilized into RT. D. Allegorizing of biblical Eschatological texts is common. R Zech. 14:4; Rev. 21-22; Ezek. 40-48

E. Inconsistent literal hermeneutic. VI. Contemporary Reformation Theology A. Erroneously assumes no further theological progress to be made. B. Has Frozen theological progress into creeds and confessions: Creeds and confessions = authority rather than Scripture. C. Augustinian Amillennialism fossilized into RT. D. Allegorizing of biblical Eschatological texts is common. R Zech. 14:4; Rev. 21-22; Ezek. 40-48

E. Inconsistent literal hermeneutic. Zechariah 14:4 In that day His feet will stand on the Mount of Olives, which is in front of Jerusalem on the east; and the Mount of Olives will be split in its middle from east to west by a very large valley, so that half of the mountain will move toward the north and the other half toward the south. David Reagan

The Beginning and the Ending, online: http://christinprophecy.org/ articles/the-beginning-and-the-ending/, accessed 19 April 2017, 1. In his *commentary on this passage, Boettner completely spiritualized it. He argued that the Mount of Olives stands...for the human heart. The enemy forces symbolize the evil in this world that surrounds and attacks the heart. The Lords return represents what happens when a person accepts Jesus as Lord and Savior. Thus, when Jesus comes into a persons heart, their heart (the Mount of Olives) splits in contrition, and all the evil

influences in the persons life are defeated, and Jesus becomes king of that persons heart. Thats what I call an exercise in imagination! *Loraine Boettner, The Millennium (Phillipsburg, NJ: P&R Publishing Co., 1957). VI. Contemporary Reformation Theology A. Erroneously assumes no further theological progress to be made. B. Has Frozen theological progress into creeds and confessions: Creeds and confessions = authority rather than Scripture.

C. Augustinian Amillennialism fossilized into RT. D. Allegorizing of biblical Eschatological texts is common. R Zech. 14:4; Rev. 21-22; Ezek. 40-48 E. Inconsistent literal hermeneutic. Revelation 21 The city was laid out like a square, as long as it was wide. He measured the city with the rod and found it to be [1500 miles] in length, and as wide and high as it is long. 17 He measured its wall and it was 144 cubits thick, by man's

measurement, which the angel was using. 16 Paul Lee Tan The Interpretation of Prophecy (Winona Lake, IN: BMH, 1974), 285-86. Swete: Such dimensions defy imagination and are permissible only in the language of symbolism. Barnes: Of course, this must preclude all idea of there being such a city literally in Palestinethis cannot be understood literally; and the very idea of a literal fulfillment of this shows the absurdity of that method of

interpretationthis cannot be taken literally; and an attempt to explain all of this literally would show that that method of interpreting the Apocalypse is impracticable. Grant: no clearer proofthat all is figurative. Such a height is simply out of harmony with the constitution of our world. Boettner: Neither the shape nor the dimensions of the city can be taken with mathematical exactness, as if it were a gigantic apartment house. VI. Contemporary Reformation Theology A. Erroneously assumes no further theological progress to be made.

B. Has Frozen theological progress into creeds and confessions: Creeds and confessions = authority rather than Scripture. C. Augustinian Amillennialism fossilized into RT. D. Allegorizing of biblical Eschatological texts is common. R Zech. 14:4; Rev. 21-22; Ezek. 40-48 E. Inconsistent literal hermeneutic. Gary DeMar Last Days Madness, 4th rev. ed. (Powder Springs, GA: American, 1999), 97-98.

The Book of Hebrews was written to show beyond a shadow of a doubt that the entire Old Covenant systemwith its priest, sacrifices, ceremonies, and templehas been done away with in ChristThe prophecy of Ezekiels temple is a picture of the restored covenant community that returned to the land after the exile. The vision should not be projected 2500 years into the future into some earthly millennial kingdom where sacrifices will be offered for atonement in the presence of the crucified Christ.

Ezekiels Two Temples Solomons Chap. 8-11 & Millennial Chap. 40-48 VI. Contemporary Reformation Theology A. Erroneously assumes no further theological progress to be made. B. Has Frozen theological progress into creeds and confessions: Creeds and confessions = authority rather than Scripture. C. Augustinian Amillennialism fossilized into RT.

D. Allegorizing of biblical Eschatological texts is common. R Zech. 14:4; Rev. 21-22; Ezek. 40-48 E. Inconsistent literal hermeneutic. Albertus Pieters The leader, September 5, 1831; as cited in John F. Walvoord, The Millennial Kingdom: A Basic Text in Premillennial Theology (Findlay, OH: Dunham, 1959), 128. The question whether the Old Testament prophecies concerning the people of God must be interpreted in their ordinary sense, as other Scriptures are interpreted, or can

properly be applied to the Christian church, is called the question of spiritualization of prophecy. This is one of the major problems in biblical interpretation, and confronts everyone who makes a serious study of the Word of God. It is one of the chief keys to the difference of opinion between Premillenarians and the mass of Christian scholars. The former reject spiritualization, the latter employ it; and as long as there is no agreement on this point the debate is interminable and fruitless. The Contemporary Reformations Report Card

1. F because they, like the early reformers, have not made a clean break with the Roman Catholic Church and they continue to force a selective literal approach to Scripture upon the Protestant Church. Review I. The Early Church II. The Alexandrian Abdication

III. The Dark Ages IV. Positive Contributions of The Reformers V. The Reformers Incomplete Reforms VI. Contemporary Reformation Theology VII. Dispensationalism's Contribution Resources Alva J. McClain, Law & Grace, Moody, 1967 978-088469-001-6 Arnold H. Ehlert, A Bibliography of Dispensationalism, Bibliotheca Sacra (January 1944January 1946): 101:95 101, 199209, 31928, 44760; 102:8492, 20719, 32234, 45567; 103:5767. Charles C. Ryrie, Dispensationalism, Moody, 2007, 080242189X

Christopher Cone, gen. ed., Dispensationalism Tomorrow & Beyond, Tyndale Seminary Press, 2008 9780981479101 Christopher Cone, gen. ed., An Introduction To The New Covenant, Tyndale Seminary Press, 2013, 9781938484100 Walvoord, J. F., The Prophecy Knowledge Handbook. Wheaton, IL: Victor Books. 1990. Lewis S. Chafer, Major Bible Themes, Zondervan, 1974, 0-310-22390-3 Mike Stallard, gen .ed., Dispensational Understanding of the New Covenant, Regular Baptist Books, 2012, 9781607764946 Paul Enns, The Moody Handbook of Theology, Moody 1989, Renald E. Showers, There Really Is A Difference, Friend of Israel Gospel Ministry, 1990, 0915540509 Rene Pache, The Inspiration and Authority of Scripture, Sheffield Pub Co, 1992 Roy B. Zuck, Basic Bible Interpretation, SP Publications, 1991

Charting the End Times CD-Rom: A Visual Guide to Understanding Bible Prophecy, ISBN-10: 0736917624 Materials from: Dr. Andy Woods, Sugar Land Bible Church, www.slbc.org Dr. Vern Peterman, Holly Hills Bible Church, www.hollyhillsbiblechurch.org George Zeller, Middletown Bible Church, www.middletownbiblechurch.org Ed Allsteadt, Sugar Land Bible Church, www.slbc.org

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