REGRESSIVE
DISPENSATIONALISM
Miles
J. Stanford
PROGRESSIVE
DISPENSATIONALISM by Craig A. Blaising and Darrell L. Bock
(Victor Books, 1993, 336 pages.)
The dust jacket of this book includes a
subtitle: "An Up-to-date Handbook of Contemporary Dispensational
Thought."
Also included is the report that Dr. Bock
"was recently awarded an Alexander von Humboldt scholarship from the German
government to do a year's research on the historical Jesus." What the two
authors--and hence the book--lack is research on the glorified Lord Jesus Christ!
The jacket and facing page of the book
contain 12 recommendations from several contemporary dispensationalists, and one Covenant
theologian. Dr. Donald K. Campbell, past-president of Dallas Theological Seminary,
wrote:
This book will bring the reader up to date
on progressive dispensationalism, a significant current topic of theological discussion in
[neo] evangelical circles. Progressive Dispensationalism is a handy summary
of where the movement it describes fits on the dispensational map and how it got there.
Some readers will not agree with everything in this book, but they will all be
forced to acknowledge that dispensationalists are willing to subject their system to the
scrutiny of Scripture.
Bock and Blaising have subjected their
system to the scrutiny of Old Testament, Synoptic, and Kingdom Scripture, rather than Pauline
Scripture!
Our
consideration of this book and the movement it represents is to leave no question as to
just what Progressive Dispensationalism consists of, and to establish the
farinaceous fact that it is not based upon Church truth, but is rather the product
of Kingdom Theology, step-sister of Covenant Theology.
Progressive
Dispensationalism claims to be Christologically centered, but it is rather
"Kingdomologically" centered. You cannot deprive the Bride of her
eternal heavenly position without denigrating the Bridegroom! The remainder of
this Paper allows the authors to establish just how perniciously this has been
perpetrated. Alas! they have taken away the Church ... again! |
This anti-heavenly-Church,
pro-earthly-Kingdom movement emerged from the ivory closets of Dallas Theological Seminary
and Talbot School of Theology, Biola University, in 1992, via the publication of Dispensationalism,
Israel, and the Church, edited by Bock and Blaising (Zondervan 1992, 402 pages).
The following is their summary description of the Progressive Dispensational
movement:
The dispensationalism of this book
distinguishes itself from the immediately preceding dispensationalism [contemporary] and
Scofieldism [classical] by the fact that instead of being anthropologically centered in
two peoples, it is Christologically centered. The movement from the past to the
present and then to the future dispensations is not due to a plan from two different kinds
of people but rather is due to the history of Christ's fulfilling the plan of holistic
redemption in progressive [continual] phases (dispensations).
Ephesians 2 is clear that the barrier
between Jews and Gentiles is removed for all time [in the Church, but not
otherwise]. This is one of the transdispensational features of Christ's work.
Millennial saints will be Christians [!] and their identity in Christ will transcend their
racial distinctions, just as it should be in the current era of the church.
Nonetheless, just as one can see the church today is basically Gentile, the community of
the future will see the renewal of Jewish inclusion (pp. 383, 387).
Progressive Dispensationalism destroys the
all-essential distinction between the heavenly Church and earthly Israel, substituting a
"holistic" redemption of all peoples.
This controversial book was followed a
year later by Dr. Robert L. Saucy's The Case for Progressive Dispensationalism
(Zondervan 1993, 336 pages.) Both set forth the same Progressive theme: Kingdom,
Kingdom, Kingdom!
In the Preface of his book, Dr. Saucy
recounts the progressiveness of his Progressive Dispensationalism:
As will be evident throughout our work
the changes in dispensationalism have been largely in the direction of a greater continuity
of historical salvation. Instead of a strict parenthesis that has no relation to the
messianic kingdom prophecies of the OT, many dispensationalists now acknowledge the
present age of the church as the first stage, partial fulfillment of the
prophecies.
Israel and the church are no longer
viewed as representing two different purposes and plans of God, as some [all]
earlier dispensationalists taught; they are now seen as sharing in the same messianic
kingdom of salvation history. These changes have obviously brought more congruence
between dispensationalists and non-dispensationalists [Covenant] at many points
[emphases ours] (p. 9).
According to Paul, baptism with the
Spirit forms the body of Christ. The body, in turn, is frequently [!]
identified with the church. From this we could conclude that all participants in the
new covenant, including the nation of Israel, are included in the church as the body of
Christ and therefore any distinction between Israel and the church--which is the heart of
dispensationalists' interpretation--is prohibited. (pp. 183, 184)
Can there be any question thus far as to
what they have done to the Church, on behalf of Israel's Kingdom?!
The latest and most comprehensive
statement on Progressive Dispensationalism is Bock and Blaising's 1993 Progressive
Dispensationalism. Identical to the patterns of the two previous books, it
amalgamates the New-creation Church with kingdom Israel and the Gentile nations: redeemed homogenized
humanistic humanity.
Progressive Dispensationalism
advocates a holistic and unified view of eternal salvation. God will save
humankind in its ethnic and national plurality. But, He will bless it with the same
salvation given to all without distinction; the same, not only in justification and
regeneration, but also in sanctification by the indwelling Holy Spirit. These
blessings will come to all without distinction through Jesus Christ, the King of Israel
and of all nations of redeemed humanity (p. 47.48).
Covenant-Constructed
-- The Progressive Dispensationalist, as with the anti-dispensational Covenantist, builds all
upon Israel's kingdom new covenant. When the Church is related to Israel's new
covenant, she is brought to the same earthly level as that nation, and the kingdom Gentile
nations. The Battered Bride!
Progressive dispensationalists, while
seeing the church as a new manifestation of grace, believe that this grace is precisely
in keeping with the promises of the OT, particularly the promises of the new covenant
in Isaiah, Jeremiah, and Ezekiel (p. 49).
The new covenant which is presently in
effect through Jesus Christ is not one which is like that predicted by Jeremiah and
Ezekiel, but it is the very same covenant which they prophesied which is in effect
today (p. 202).
Negated New
Man -- Can you imagine taking away the exclusive New-Man status of His
Body, and relegating it to Kingdom humanity? When one's pre-suppositions become
one's pre-determinations, anything can be accomplished in one's favor!
The church is neither a separate race
of humanity (in contrast to Jews and Gentiles), nor a competing nation (alongside Israel
and Gentile nations), nor is it a group of angelic-like humans destined for the heavens in
contrast to the rest of redeemed humanity on earth. [A frontal assault upon the
Church!]
In keeping with the Abrahamic promise
to "bless all peoples in you," believing Gentiles along with believing Jews are
blessed with the new covenant blessings of spiritual renewal. This is the key action
which brings into existence the redeemed peoples of the eschatological kingdom, all living
in peace, filled with the knowledge of God. The "new man" is this
eschatological humanity (p. 259).
Kingdom-Common
-- Messianic Christians are going to love this!:
A Jew who becomes a Christian today
does not lose his or her relationship to Israel's future promises. Jewish Christians
will join the OT remnant of faith in the inheritance of Israel. Gentile Christians
will be joined by saved Gentiles of earlier dispensations (p. 50).
Hopeless and
Hapless -- Not only has the Bride been deprived of her Blessed Hope
(Rapture), but also of her heavenly inheritance in Christ.
The hope of the church is the future
eschatological kingdom. What the church expects to happen at the coming of Jesus
correlates generally with OT predictions regarding the coming of the kingdom (p. 262).
World
Reformers -- Progressive Dispensationalists, endowing the Church with
kingdom characteristics, would have her emulate Neo-Evangelical, Covenant, and Theonomic
rectification of the world.
Recognizing that God superintends the
national politics of humanity, that existing political structures call for citizen
participation, the church should exercise its responsibility along with worldly citizens
in the legislation, execution, and adjudication of law (p. 289).
Which World,
Christian? -- The world needs the Saviour, but the Church needs you!
C. Crain provides the proper perspective:
Both the world and worldly Christians are
offering attractive opportunities for the exercise of Christian graces, and seek to enlist
in their benevolent projects those on whom they look as men and women of success.
And there are temptations for such as are full of goodness, compassion, and
energy-movements designed to advance morality, to help and elevate the unfortunate, to
reform those who have fallen into evil ways, to correct social and civic evils, are
especially alluring. They seem to offer opportunity for the exercise of spiritual
gifts and knowledge.
To many Christians, such challenges are
very attractive. It is said, Here is a chance to do good; and, on this ground,
joining such movements is justified. It is argued: Is it not right to help men to be
better? Is it not serving Christ to help such movements as are designed for the
betterment of society? Ought we not to do all in our power to aid even
"Christian" plans and schemes that aim at the moral uplift of the unfortunate,
the degraded, the fallen?
From the standpoint of the world such
efforts are undoubtedly justifiable; from the standpoint of Christianity it is quite a
different matter. That they benefit the world will not be denied; that they promote
the interests of the Lord Jesus Christ is much more than doubtful. The world, not
the Lord Jesus, is their object. The world seeks its own things, not the things of
Christ. It is the love that is of the world, not the love that is of the Father.
It is the glory of the world, not the glory of the Son.
The energy of the Christian is not to be
spent in furthering the interests of the world. He is to be in the world for
Christ--who is not of this world. For Him, not for the world or self! If the
believer loves not the world or the things of the world, he will find the Lord Jesus to be
in every way his satisfying portion.
How great, alas, is our loss in diverting
our energies, time, and means into channels in which the profit is merely present
things--not eternal things. The Spirit of Christ would have us spend our strength in
seeking the things of Christ. "Seek those things which are above ... not ...
things on the earth" (Col. 3:1,2). The world is passing away and the lust
thereof" (1 John 2:17).
For the believer to be ensnared in the
love of the world, whatever may be gained thereby, in the end it will be a sad experience.
The stamp of death is on the present scene, and the world of fallen man is under
the judgment of God. It must pass away. It will not abide. But the one
who practices the will of the Father will abide forever.
Insofar as such an one turns aside from
the things that minister to the life that is Christ, to participate in what builds up the
world, he is exerting himself in what is passing away, not that which abides forever.
There were once those who did not seek to right the world--"these that have
turned the world upside down, are come here also" (Acts 17:7).
Forever
Fused and Confused -- Progressive Dispensationalism robs the heavenly
Bride of her eternal Christ-life, leaving her stripped of His glory with nothing more than
earthly, eternal Jewish/Gentile kingdom life. This "no distinction" theory
is carried on into eternity, making all essentially synonymous: Church, Israel, Gentile
nations. Are you willing to tolerate such limitation of your eternal life in the
Eternal Son?
The most important revision introduced
by the dispensationalists in the '50s and '60s was their abandonment of the eternal
dualism of heavenly and earthly peoples. [Christians dispensing with their
greatest asset!] They did not believe that there would be an eternal distinction
between one humanity in heaven and another on the new earth. Consequently, they
mostly dropped the terms heavenly and earthly peoples.
Instead, they reworked the dualism in
more of an organizational sense. There were simply two groups of people. Not
heavenly versus earthly, but those represented by Israel and the church. These two
groups contain different people (a person can only be in one group or the other, not in
both at the same time). They are structured differently, with different
dispensational prerogatives and responsibilities.
But the salvation they receive--the
eternal life--is the same for both, with the one exception that some belong to one group
and others to another. [All Boy Scouts, just two different Troops!] There
will be an eternal distinction between Israel and the church, not metaphysically
distinctive kinds of salvation, but in name--the church is always the church, Israel is
always Israel. [Troop A, and Troop B!] There will be no difference in the
kind of eternal life experienced by saved humanity, whether it be Israel or the church (p.
32).
Apocryphal
Baptism -- Progressive Dispensationalism's idée fixe regarding
Israel's New Covenant spawns yet another serious error. They make Israel's kingdom
indwelling of the Spirit to be synonymous with the one-time Baptism of the Spirit, the
heavenly Spirit-birth of the heavenly Church!
Christ has already begun to act institutionally
as King by granting to those who believe in Him the new covenant blessings of forgiveness
of sins and the indwelling renewing presence of the Holy Spirit (the baptism of the Holy
Spirit of which He has spoken). These are in fact blessings of the eschatological
kingdom. They serve as down payment, an earnest, on the future fulfillment of all
new covenant blessings (p. 280).
The Cruelest
Blow of All -- Finally, the final blow to the heavenly Bride, leaving her
kingdom bound:
When we relate to Him today we are
relating to the Son of David who is immortal, who has a destiny, who is coming here
to rule the nations. All His present work should be interpreted in this light
[emphasis ours]. He is reconciling a people to Himself--Jews and Gentiles, which
will be that eschatological humanity of the prophecies (p. 300).
Kingdom-captured
-- Progressive Dispensationalism perpetuates the age-long conjugation of Israel and the
Church. Long ago Mr. J.B. Stoney was aware of this chronic Kingdom-related problem:
Once heaven as a present portion is
surrendered, all the great privileges and position of the heavenly Church are squandered
away. The OT saints were wrought of God, and they may put us to shame by their
fidelity and devotedness and cleaving to God, but if we descend to them we lose sight of
our own position and heavenly calling.
In nine cases out of ten the ideas of
saints among us [Plymouth Brethren, circa 1885] are more in correspondence with the
citizen of the millennial kingdom than with the Christian in the height of his heavenly
position now.
Progressive
Versus Pauline - Positionless, kingdomized, Progressive Dispensationalism
is Covenantism in the making. It is certainly no threat to it, and has no defense
against it. Messianic Christians are attracted to it, as well as Galatianized
Dispensationalists.
In total contrast and opposition to
Progressive Dispensationalism, Pauline Dispensationalism is primarily
based upon Paul and his Church Epistles, as are the writings of Mr. Darby, Dr. Scofield,
and Dr. Chafer. It is squarely centered upon the Church's exclusive, heavenly
position in the Lord Jesus Christ glorified, infinitely and eternally above the Jewish and
Gentile earthly Kingdom level.
His Beloved
Bride -- There will never be one, throughout all eternity, whether angel,
Jew, or Gentile, who will begin to compare with His Beloved Bride--exclusively one with
Him in life, in spirit, in flesh and bones, in body, in heart!
The glory of the Bride is, that she has
the Person of the Lord Jesus Christ. The exclusive glory of the Church, as the
Bride, is, that she will be like Him, and see Him as He is. There will be no
loveliness in the Lord Jesus that she will not have, too. All the moral glory and
beauty of her Beloved, will be hers.
The day is soon coming when the Church
will be presented to Christ "a glorious Church not having spot or wrinkle or any such
thing, but that it should be holy and without blemish." She will be of Himself
and therefore like Himself. She will be formed in His affections by the sanctifying
and cleansing effect of the Word and therefore able to respond to His love.
For all Eternity Christ is going to have
His Bride, like Himself, one that can think as He thinks, feel as He feels, love as He
loves, and hence one who is made perfectly suited to be the object of His love. Then
indeed Christ will see the fruit of the travail of His soul, and be satisfied.
--Selected
O day of wondrous promise!
The Bridegroom and the Bride
Are seen in glory ever;
And love is satisfied.
DISPENSATIONALISM, Pauline,
Classic, Traditional, Neo-, Progressive, Post-Acts 2, etc.
Here is a collection of resources for anyone interested in understanding what
dispensationalism is and what it isn't.
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