What does the future hold? What will happen at the end of the age? Will the church be raptured up into Heaven or will the church remain on Earth? Are the Jews still God’s chosen people? Has the church replaced Israel? These and other questions have been asked since Jesus left Earth and ascended into Heaven. Since that day Christians have been looking and longing with eager anticipation for the return of Christ. The study of the return of Christ, or last things, is known as Eschatology, and within Eschatology there are several schools of thought concerning the Church and Israel. These schools of thought are known as Covenant and Dispensational Theology. Two similar schools of thought within Dispensational theology are known as Classical and Progressive Dispensationalism. An argument will be made that, the church is not a new work of God rather a continuation of the divine channel of salvation. Classical and Progressive Dispensationalism will be compared and contrasted addressing their varying viewpoints concerning their understanding of mystery, the kingdom, and the future of the church and ethnic Israel.
Definitions:
Two similar schools of thought within Dispensational theology are known as Classical and Progressive Dispensationalism. Classical and Progressive Dispensationalists believe that there is a distinction between the Church and Israel; however, they disagree on the relationship between the two during the millennial reign of Christ. Classical Dispensationalist views the church as a mystery and they argue the Church is completely and permanently distinct from Israel referring to the Church as a parenthesis in God’s earthly program for Israel. Poythress writes, “Classical Dispensationalist believes during the millennial ...
... middle of paper ...
...ld and New Covenants as the Hermeneutical Key for Christian Theology of Religion. Eugene, Oregon: Pickwick Publications, 2010.
Toussaint, D. Stanley. “Israel and the Church of a Traditional Dispensationalist.” In Three Central Issues in Contemporary Dispensationalism: A Comparison of Traditional and Progressive Views, edited by Herbert W. Bateman IV, Grand Rapids, Michigan: Kregel Publications, 1999.
Turner, L. David. “The New Jerusalem in Revelation 21:1-22:5.” In Dispensationalism, Israel and the Church, edited by Craig A. Blaising and Darrell L. Bock, Grand Rapids, Michigan: Zondervan Publishing House, 1992.
Vlach, J. Michael. Has the Church Replaced Israel?: A Theological Evaluation. Nashville, Tennessee: Broadman and Holman Publishers, 2010.
Willmington, Harold. Doctrine of the Church. Lynchburg, Virginia: Liberty Home Bible Institute, 1988.
One of the most distinct feature of dispensationalist view is the millennial kingdom in Revelation. The thousand year reign of Christ will take place on the earth. Based on grammatical-historical exegesis of chapter 20, Thomas provides
Efron, Noah J. Real Jews: Secular vs. Ultra-Orthodox and the Struggle for Jewish Identity in Israel. New York: Basic Books, 2003.
Dorff, Elliot N., and Louis E. Newman. Contemporary Jewish Theology: A Reader. New York: Oxford UP, 1999. Print.
1. Carter’s book focuses on the diverse ways the Early Christians dealt with their world, where imperial politics, economics, culture, and religion were mixed together (x). Furthermore, the author organized his book around important imperial realities that New Testament writings negotiate (x). The audience for Carter’s book includes high school or college students, Bible study groups, Sunday school students, clergy, and scholars interested in insights about passages in the New Testament to study.
Metzger, B. (1997). The Canon of the New Testament: Its Origin, Development, and Significance. New York.
In Western Christianity, the “theology” of Dispensationalism is achieving unheard of popularity. However with examination one can see the many cultural and biblical problems this theology has. Ultimately this theology isn’t just unbiblical, it is dangerous.
Bulka, Reuven P. What you thought you knew about Judaism. Jason Aronson Inc. Northvale, New Jersey. 1989
Richardson, Alan, (1958), an Introduction to the Theology of the New Testament. SCM press Ltd, London.
Followers of Mendelssohn felt that many of the practices of Judaism were out of place if they were going to be a part of Western Civilization (Hopfe, 191). In 1843, a group of German Jewish leaders decided that it was time to detach modern Judaism from historical Judaism in order to be able to fit in more with modern societies (Hopfe, 191). That decision then became the basis for creating Reform Judaism where Jewish practices changed to “use more vernacular and less Hebrew in their worship; their synagogues were called temples; Kosher food laws were relaxed; choirs and organs were introduced” (Hopfe, 191). Next, Orthodox Judaism is a denomination of Judaism that is most like historical Judaism. Orthodox Jews try extremely hard to keep traditional Jewish culture, resist secularizing elements of modernity, keep Kosher food laws, strictly observe the Sabbath, have men and women on separate sides during worship and both must cover their heads during worship, and speak Hebrew during worship (Hopfe, 194). And lastly, Conservative Judaism is the other denomination of Judaism. In Conservative Judaism, they are similar to Orthodox Judaism however, they distinguish themselves by placing greater concern on the historical and critical study of the Bible and rabbinical material (Hopfe, 194). In their worship, vernacular is used more than Hebrew, they tend to worship on Saturday morning, men cover their heads with the traditional yarmulke during worship, and many of them try to abide by the biblical and Talmudic laws regulating food and observing the Sabbath especially during important religious events in the Jewish calendar (Hopfe,
The term millennium does not appear anywhere in Scripture. The idea originated from a thousand year period of time that characterizes the reign of the Messiah. In fact, the phrase “thousand years” is stated six times in Revelation 20. There are three main schools of thought based upon one’s view of the thousand-year reign of Christ. These views are: Amillennial, Postmillennial and Premillennial. Over the centuries these prophetic differences have caused conflict within the body of Christ and are still currently widely debated. Instead of the book of Revelation being the basis of comfort (1 Thess. 4:18) among Christians it has become a bone of contention. However, this controversy should not deter Christ’s disciples from receiving the blessings that Revelation has to offer (Rev. 1:3; 14:13; 16:15; 19:9; 20:6; 22:7, 14). Rather, one should study prophecy under the Spirit’s guidance and look at the data provided within the full context of the Word assessing each of the views for correct motives and presuppositions. Therefore, this paper will examine the nature, timing, and duration of the millennium as well as the occupants of the millennial kingdom and the relationship of Israel and the Church to the millennial kingdom. The aim of this paper is to address “The revelation of Jesus Christ, which God gave to him to show to his servants the things that must soon take place” (Rev. 1:1, ESV).
Main Events in the history of Jerusalem. (n.d.). Retrieved May 8, 2011, from Century One Educational Bookstore: http://www.centuryone.com/hstjrslm.html
New Testament. Vol. 2. Edited by Gerhard Kittel. Translated by Geoffrey W. Bromiley. Grand Rapids, Mich.: Wm. B. Eerdmans Publishing Co., 1964.
Carson, D, & Moo, D. (2005) An introduction to the New Testament. Grand Rapids, MI: Zondervan.
Lutzer, Erwin. The Doctrines That Divide: a Fresh Look at the Historic Doctrines That Separate Christians. Grand Rapids, MI: Kregel Publications, 1998.
Thiselton, A. C. (1980). The two horizons: New Testament hermeneutics and philosophical description. Grand Rapids, Michigan: Eerdmans, xix.