Poll For The Dispensationalists_Which Are You?

Variations Within Dispensationalism
The above features characterize the beliefs of those within the dispensational tradition. However, as Blaising writes, “Dispensationalism has not been a static tradition.” 8 There is no standard creed that freezes its theological development at any given point in history. Blaising offers three forms of dispensational thought:


1. Classical Dispensationalism (ca. 1850—1940s) Classical dispensationalism refers to the views of British and American dispensationalists between the writings of Darby and Chafer’s eight-volume Systematic Theology. The interpretive notes of the Scofield Reference Bible are often seen as the key representation of the classical dispensational tradition.

One important feature of classical dispensationalism was its dualistic idea of redemption. In this tradition, God is seen as pursuing two different purposes. One is related to heaven and the other to the earth. The “heavenly humanity was to be made up of all the redeemed from all dispensations who would be resurrected from the dead. Whereas the earthly humanity concerned people who had not died but who were preserved by God from death, the heavenly humanity was made up of all the saved who had died, whom God would resurrect from the dead.”

Blaising notes that the heavenly, spiritual, and individualistic nature of the church in classical dispensationalism underscored the well-known view that the church is a parenthesis in the history of redemption. In this tradition, there was little emphasis on social or political activity for the church.

Key theologians : John Nelson Darby, C. I. Scofield, Lewis Sperry Chafer [see post # 25 concerning views of Chafer]


2. Revised or Modified Dispensationalism(ca.1950—1985) Revised dispensationalists abandoned the eternal dualism of heavenly and earthly peoples. The emphasis in this strand of the dispensational tradition was on two peoples of God—Israel and the church. These two groups are structured differently with different dispensational roles and responsibilities, but the salvation they each receive is the same. The distinction between Israel and the church, as different anthropological groups, will continue throughout eternity.

Revised dispensationalists usually reject the idea that there are two new covenants—one for Israel and one for the church. They also see the church and Israel as existing together during the millennium and eternal state.

Key theologians : John Walvoord, Dwight Pentecost, Charles Ryrie, Charles Feinberg, Alva J. McClain.


3. Progressive Dispensationalism (1986—present) What does “progressive” mean? The title “progressive dispensationalism” refers to the “progressive” relationship of the successive dispensations to one another. Charles Ryrie notes that, “The adjective ‘progressive’ refers to a central tenet that the Abrahamic, Davidic, and new covenants are being progressively fulfilled today (as well as having fulfillments in the millennial kingdom).”

“One of the striking differences between progressive and earlier dispensationalists, is that progressives do not view the church as an anthropological category in the same class as terms like Israel, Gentile Nations, Jews, and Gentile people. The church is neither a separate race of humanity (in contrast to Jews and Gentiles) nor a competing nation alongside Israel and Gentile nations. . . . The church is precisely redeemed humanity itself (both Jews and Gentiles) as it exists in this dispensation prior to the coming of Christ.”

Progressive dispensationalists see more continuity between Israel and the church than the other two variations within dispensationalism. They stress that both Israel and the church compose the “people of God” and both are related to the blessings of the New Covenant. This spiritual equality, however, does not mean that there are not functional distinctions between the groups. Progressive dispensationalists do not equate the church as Israel in this age and they still see a future distinct identity and function for ethnic Israel in the coming millennial kingdom. Progressive dispensationalists like Blaising and Bock see an already/not yet aspect to the Davidic reign of Christ, seeing the Davidic reign as being inaugurated during the present church age. The full fulfillment of this reign awaits Israel in the millennium.

Key theologians : Craig A. Blaising, Darrell L. Bock, and Robert L. Saucy

 

PREMILLENNIAL DISPENSATIONALISM, CHRISTIAN ZIONISM, TERRORISM: IS THERE A CURE?

"The present middle east problem has as its foundation a view of Judeo-Christian eschatology known as premillennial dispensationalism. Terrorist organizations pertaining to this situation are secondary issues, or what I would view as tributaries coming from a lake. America, ultimately in the name of the second coming of Christ and the regathering of Jews to Israel (under the guise of peacemakers), have meddled in an affair that is not ours in blatant contradiction to the command of God and His work in the first century:

Proverbs 26:17 He that passes by, and meddles with strife belonging not to him, is like one that takes a dog by the ears.'

 

Christian Zionism (The New Kid On The Block)
"Christian Zionism seems more militant than its Dispensational ancestor. Its Evangelical proponents are active promoters of war. They are beginning now (mid 2004) to push for a further needless war against Iran and Syria. When faced with questions about the millions of Arabs killed by the west in the last fifteen years of war, sanctions and more war they simply return blank stares. When was the last time an influential Christian Zionist pastor called on his country to seek a manner of engagement in the Middle East that would not kill millions? It is estimated that the needless Iraq war has now cost 200 Billion dollars. None of this bothers the hard core Christian Zionist. This may be a harbinger of things to come.

Conclusion

Christian Zionism is a variant of Dispensationalism. It has a futurist component. It is dualistic, allowing Jews covenantal privilege apart from Christ. It seems to be in the process of redefining traditional Christianity."




Christian Zionism

Christian Zionism is a belief among some Christians that the return of the Jews to the Holy Land, and the establishment of the State of Israel in 1948, is in accordance with Biblical prophecy. It overlaps with, but is distinct from, the nineteenth century movement for the Restoration of the Jews to the Holy Land, which had both religiously and politically motivated supporters. The term Christian Zionism was popularized in the mid-twentieth century. Prior to that time the common term was Restorationism.[1]

Some Christian Zionists believe that the "ingathering" of Jews in Israel is a prerequisite for the Second Coming of Jesus. This belief is primarily, though not exclusively, associated with Christian Dispensationalism. The idea that Christians should actively support a Jewish return to the Land of Israel, along with the parallel idea that the Jews ought to be encouraged to become Christian, as a means fulfilling a Biblical prophecy has been common in Protestant circles since the Reformation.[2][3][4]

Many Christian Zionists believe that the people of Israel remain part of the chosen people of God, see also Dual-covenant theology, along with the ingrafted Gentile Christians[Romans 11:17-24]. This has the added effect of turning Christian Zionists into supporters of Jewish Zionism.

 

I took care NOT to scare you.

 

Heheh, I myself wondered (was tempted) whether to vote or not, but didn't. But go ahead and vote if you want, if fact, any ex-dipies can if you want; show where you were when you left it.