Dispensationalist theology

For other uses, see Dispensation (disambiguation).

Dispensational theology refers to the unified teachings of Dispensationalism that address what other views teach as divergent theologies in the Old Testament and New Testament. Its name reflects a view that biblical history is best understood as a series of dispensations, or separated time-periods, in the Bible.

Each dispensation is said to represent a different way in which God deals with man. Some writers also believe that it also involves a different testing of Man. "These periods are marked off in Scripture by some change in God's method of dealing with mankind, in respect to two questions: of sin, and of man's responsibility," explained C. I. Scofield. "Each of the dispensations may be regarded as a new test of the natural man, and each ends in judgment—marking his utter failure in every dispensation."

The seven dispensational periods

Dispensationalism seeks to address what many see as opposing theologies between the Old Testament and New Testament. Its name comes from the fact that it sees biblical history as best understood in light of a series of dispensations in the Bible. Most dispensationalists cite seven dispensations although this is not a critical or foundational factor to the theology:

• the dispensation of innocence (Gen 1:1–3:7), prior to Adam's fall,
• of conscience (Gen 3:8–8:22), Adam to Noah,
• of government (Gen 9:1–11:32), Noah to Abraham,
• of patriarchal rule (Gen 12:1–Exod 19:25), Abraham to Moses,
• of the Mosaic Law (Exod 20:1–Acts 2:4), Moses to Christ,
• of grace (Acts 2:4–Rev 20:3—except for Hyperdispensationalists and Ultradispensationalists), the current church age, and
• of a literal, earthly 1,000-year Millennial Kingdom that has yet to come but soon will (Rev 20:4–20:6).

John Nelson Darby did not consider the Garden of Eden to represent a dispensation, and listed only six.

Each one of these dispensations is said to represent a different way in which God deals with man, specifically a different test for man. "These periods are marked off in Scripture by some change in God's method of dealing with mankind, in respect to two questions: of sin, and of man's responsibility," explained C. I. Scofield. "Each of the dispensations may be regarded as a new test of the natural man, and each ends in judgment—marking his utter failure in every dispensation."

Viewing the flow of biblical history as a series of "dispensations" may be seen in some works that predate Darby's dispensationalism. Joachim of Fiore proposed that human history would be divided into the three ages of the Father, Son, and Holy Spirit. The term "dispensation" is drawn from Calvinist theology, as in the Westminster Confession, to describe the different forms of divine worship and law practiced in Judaism and Christianity. Some writers, such as L'Économie Divine by Pierre Poiret (1646–1719), listed multiple dispensations. However, these earlier works did not include the unique testing/failure motif described by Scofield or any hint of the four underlying tenets of classic dispensationalism listed below.

The four dispensational periods

An alternative to the above “seven-dispensations” approach derives from the question: How and by whom is God evangelizing lost men and women at any given time? A pattern can be traced through the Bible from Genesis to Revelation. First, through various Gentile nations; second, through Abraham, Isaac, and Jacob—the progenitors of the nation Israel; thirdly, through Jesus Christ; fourthly, through the Church, the Body of Christ. (Israel becomes the focus of divine dealings again after the Rapture for 7 more years). This is followed by the Second Coming proper and the instituting of the millennial kingdom.

• the dispensation or age of Gentile nations (Gen 1-11), from Adam to Abraham’s Call;
• of Israel (Gen 12 – Acts 1), from Abraham’s Call to Pentecost in Acts 2;
• of the Church (Acts 2 – Rev. 2), from Pentecost in Act 2 to the end of the Church age;
• of the (missionary) tribulation of Israel (Rev. 6-19), A yet-future seven-year period;
• of a literal, earthly 1,000-year millennial kingdom that has yet to come but soon will (Rev 20:4–20:6).

Basic Tenets of Dispensationalism

Progressive Revelation

One of the most important underlying theological concepts for dispensationalists is progressive revelation. While some nondispensationalists start with progressive revelation in the New Testament and refer this revelation back into the Old Testament, dispensationalists begin with progressive revelation in the Old Testament and read forward in a historical sense. Therefore there is an emphasis on discontinuity as seen in Scripture. Biblical covenants are intricately tied to the dispensations. When these Biblical covenants are compared and contrasted, the result is a historical ordering of different dispensations. Also with regard to the different Biblical covenant promises, dispensationalists place more emphasis on to whom these promises were written, the original recipients. This has led to certain fundamental dispensational beliefs, such as a distinction between Israel and the church.

Historical-Grammatical Interpretation

Another important theological concept is the emphasis on what is referred to as the historical-grammatical method of interpretation. This is often popularly referred to as the "literal" interpretation of Scripture. Just as it is with progressive revelation, the historical-grammatical method is not a concept or practice that is exclusive to dispensationalists. However, a dispensational distinctive is created when the historical-grammatical method of interpretation is closely coupled with an emphasis on progressive revelation along with the historical development of the covenants in Scripture.

Distinction Between Israel and the Church

All dispensationalists perceive a clear distinction between Israel and the church, particularly as different groups who receive a different set of promises. Dispensationalists hold that God provided the nation of Israel with specific promises which will be fulfilled at a future time in the Jews. The Church has received a different set of promises than that of Israel. Most dispensationalists also recognize "membership" overlap between Israel and the Church. Jewish Christians such as Paul, Peter and John are in this category. While most do not believe that Israel and the church are mutually exclusive groups, there is a small minority of past and present dispensationalists who do. Those who do hold that Israel and the church are mutually exclusive include some classical dispensationalists and virtually all ultradispensationalists.

Other Proposed Distinctions: Law and Grace

Classical dispensationalism teaches that law and grace are mutually exclusive concepts. Statements made by Scofield and other early classic dispensationalists teach a radical law-grace distinction.^[1][2] In other words, they teach that law contains no grace, and that grace is not conditioned on keeping the law. This does not mean that grace was missing from the dispensation of law, only that the law itself was diametrically opposed to grace, which operated by other means (such as promises and blessings). Some modern dispensationalists disagree with making such a radical distinction. In fact, Daniel Fuller, a non-dispensationalist, stated in his book Gospel and Law (p. 51) that "Although today's dispensationalism explains the relationship between law and grace in wording that is different from that of covenant theology, there is no substantial difference in meaning."

Types of dispensationalism

Traditional dispensationalism

The traditional view is the majority view for dispensationalists today. John Walvoord and Charles Ryrie are two traditional dispensational authors. The Revised Scofield Bible of the 1960s also reflects a traditional dispensational view, which is why traditional dispensationalists are sometimes called "Revised" dispensationalists.

Progressive dispensationalism

Main article: Progressive dispensationalism

In the late 1980s a number of dispensational scholars—in particular Craig A. Blaising, Darrell L. Bock, and Robert L. Saucy -- proposed a significant new position developed from within dispensationalism. The major difference between traditional and progressive dispensationalism is in how each views the relationship of the present dispensation to the past and future dispensations.

Traditional dispensationalists perceive the present age of grace to be a parenthesis or "intercalation" with relation to past and future dispensations. In general that means God's plans as revealed in the past dispensations have been "put on hold" until after the rapture. Progressive dispensationalists however hold that this present dispensation is a key link between past dispensations and the future dispensations. In general that means God's plans have continued in this present dispensation, marking it as a crucial link between past and future dispensations and not a parenthesis. This idea of a key link or progression between dispensations has resulted in the label progressive dispensationalism.

Progressive dispensationalism holds much in common with traditional dispensationalism, including a distinction between Israel and the Church, a future rapture, a 7 year tribulation, and the rule of Christ over the earth centered in Jerusalem during the millennial kingdom.

Both progressive and traditional dispensationalists hold to a clear distinction between Israel and the Church. In short, God has provided the nation of Israel with specific promises such as possession of the land, promises which will be fulfilled in the future. Both Progressive and traditional dispensationalists do recognize some "membership" overlap between the Israel and the Church: Jewish Christians such Paul, Peter, and John are both Jewish (of Israel) and Christian (members of the church). This is in contrast to ultradispensationalists who see the Church and Israel as mutually exclusive.

Both progressive and traditional dispensationalists hold to a distinctly "dispensational" end-time view with a pretribulation rapture and a millennial kingdom with Jesus physically reigning from Jerusalem. This common view with traditional dispensationalism is also what clearly distinguishes progressive dispensationalism from historical premillennialism.

The reasons for progressives holding to a progression of dispensations as opposed to a parenthesis is related to: 1) the relationship between the covenants, and 2) hermeneutics.

Relationship between the covenants

One of the most crucial covenants which highlight the differences between progressive and traditional dispensationalists is the new covenant. In the past, dispensationalists have had a surprising variety of views with regard to the new covenant. Some dispensationalists (Charles Ryrie, Walvoord in the 1950s) argued for two new covenants: one new covenant for the church and another new covenant for Israel. Other dispensationalists (Darby and John Master) argued for one new covenant applied only to Israel. And still other dispensationalists (Scofield and John McGahey 1950s) have argued for one new covenant for 1) believing Israel today and an ongoing partial fulfillment, and for 2) a future believing Israel when Jesus returns for a complete fulfillment.

Progressive dispensationalists, like Scofield and McGahey, argue for one new covenant with an ongoing partial fulfillment and a future complete fulfillment for Israel. Progressives hold that the new covenant was inaugurated by Christ at the last supper. Progressives hold that while there are aspects of the new covenant currently being fulfilled, there is yet to be a final and complete fulfillment of the new covenant in the future. This concept is sometimes referred to as an already-but not yet fulfillment.

Hermeneutics

Both traditional and progressive dispensationalists share the same historical-grammatical hermeneutic. As with all dispensationalists, progressive revelation is emphasized so that the dispensationalist interprets the Old Testament in such a way as to retain the original meaning and audience. Thus progressives, like traditionalists, place great emphasis on the original meaning and audience of the text.

The primary differences in hermeneutics between traditionalists and progressives are that 1) progressives are more apt to see partial or ongoing fulfillment, and 2) progressives are more apt to utilize Complementary hermeneutics.

These differences between traditionalists and progressives show up in how one views the Old Testament texts and promises in the New Testament and how they are handled by the New Testament writers.

For traditionalists who perceive the present dispensation as a parenthesis, the standard approach has been to view Old Testament quotations in the New Testament as applications rather than fulfillment. If an Old Testament quotation is said to have a fulfillment role in the New Testament, then that may imply that the present dispensation is no longer a parenthesis, but has a relationship or connection with the prior dispensation.

In contrast, progressives, instead of approaching all Old Testament quotations in the New Testament as application, attempt to take into account the context and grammatical-historical features of both OT and New Testament texts. An Old Testament quote in the New Testament might turn out to be an application, but it also might be a partial fulfillment or a complete fulfillment or even something else.

Complementary hermeneutics means that previous revelation (such as the Old Testament) has an added or expanded meaning alongside the original meaning. For example in Jeremiah 31:31-34, the original recipients of the new covenant were Jews - i.e., "the house of Israel and the house of Judah." Progressives hold that in Acts 2, believing Jews first participated in the new covenant based on Jer 31:31-34. Gentiles were not named as original participants. However, additional revelation came in Acts 9-10 concerning believing Gentiles where God (through Peter and Cornelius) formally accepted believing Gentiles as co-heirs with the Jews. In other words God used additional NT revelation to further expand the participants of the new covenant to include believing Gentiles. God did not replace the original recipients or change the original meaning of the new covenant, he simply expanded it. This expansion of meaning while keeping the original intact is called complementary hermeneutics.

Hyper-dispensationalism and Ultra-dispensationalism

Main articles: Hyperdispensationalism and Ultradispensationalism

The majority of dispensationalists are known as Acts 2 dispensationalists, or mainstream dispensationalism. They believe the present church began on the day of Pentecost in Acts chapter 2. The majority also believe the New Testament epistles of James through Jude were written directly to the present church. Likewise, most dispensationalists also believe the doctrine contained in the Four Gospels also pertains to the present church.

However, there are two minority camps within dispensationalism commonly referred to as hyper-dispensationalists and ultra-dispensationalists. One camp, known as the Mid-Acts view, believe the church began with the Apostle Paul in Acts chapters 9-15. The second camp believe that the church began with the Apostle Paul in Acts 28:28 in Paul's announcement "Be it known therefore unto you, that the salvation of God is sent unto the Gentiles, and that they will hear it." ^[3] The latter camp differs over the relevance of Paul's ministry from the middle of Acts to the end of the book, and consequently over Paul's epistles written prior to the so-called Prison Epistles.

Both camps believe that the Church of today is based on Paul's unique ministry.^[4] This belief is referenced in Scripture in what may be referred to as the "Pauline Distinctive"^[5] and the "Gospel of the Grace of God",^[6] and marks an unmistakable shift away from the Mosaic law^[7] and the beginning of a completely new Church,^[8] called the physical "Body of Christ"^[9] consisting of both Jews and Gentiles "in one body."^[10] It is this distinction, rather than eschatology as such, that marks both camps.

One notable implication of both hyper-dispensationalism and ultra-dispensationalism is the view that the doctrine contained in the four Gospels (biographies of Jesus' earthly ministry) and many of the New Testament epistles written by the Twelve Apostles was applicable to the Jews of Jesus' day, and which will come to fruition in the coming millennial kingdom. These books are held as proclaiming the "Gospel of the Kingdom", and as such are not applicable for the Christian, largely Gentile, church of today. The Pauline Epistles are held to be the primary authority for the Church as they proclaim the Gospel of the Grace of God.

The prefixes "hyper" or "ultra" simply mean "farther than", and are not meant to be derogatory terms, although some mainstream dispensationalists use them as such. These two groups are called "hyper-dispensationalists" and "ultra-dispensationalists" because they tend to take dispensational concepts farther than their more traditional brethren.

Classical dispensationalism

Early dispensational writers such as Darby and Chafer are referred to as classical dispensationalists. This view differs from today's traditional or "revised" dispensationalists. The early Scofield Bible (but not the Revised Scofield Bible) reflects a classical dispensational view. Classical dispensationalists are a small minority today, and Miles Stanford is one writer who represents this point of view.

Biblical arguments in favor of dispensationalism

• The Apostles determined at the Council of Jerusalem (Acts 15) that it was not necessary for Gentiles to become Jewish in order to become Christians. Thus, the church is not a sect of Judaism but a separate entity.
• The term "Israel" is used 75 times in the New Testament. At least 73 of the 75 times, it refers to the physical nation of Israel.
• Similarly, it is argued that the terms "church" and "kingdom" are never used interchangeably in Scripture.
• Paul claims that Israel will be grafted in again (Rom 11).

Biblical arguments in opposition to dispensationalism

• The issues between dispensationalist theology and others involve issues in biblical interpretation, including taking texts literally or figuratively, contextually or hermeneutically, issues involving predictive prophecy concerning Israel, conditions upon prophesies, and interpreting texts in (eisegesis), or (exegesis).
  • For example, interpreting the Book of Revelation, the New Jerusalem's dimensions are accepted at face value, including its height of 12,000 stadia (about 1,400 miles) as literal, and understanding the seven cities of Asia to represent periods of church history figuratively.
  • Regarding conditions: Deuteronomy 28:58–64 indicates that the promises of God were conditional. "If thou wilt not observe to do all the words of this law that are written in this book [...] the Lord shall scatter thee among all people, from the one end of the earth even unto the other; and there thou shalt serve other gods, which neither thou nor thy fathers have known, even wood and stone." The conditional nature of predictive prophecy is explained clearly in Jer 18:1–10, with immediate application to God's people in Judah and Jerusalem (vv. 11–17). It is also the subject of the entire book of Jonah. Both Jeremiah and Jonah indicate that prophecies can be conditional even when the conditions are not explicitly stated. Other prophecies without stated conditions are understood as conditional (e.g., 2 Sam 12:14–23).
• One example of differing opinions is contained in Titus 2:13, in which some separate the "glorious hope" from the "blessed appearance" by the seven-year tribulation period.
• Progressive Dispensationalists conceives of the church as a substitution for the Kingdom of God, and as the fulfillment of God's eternal purpose and plan: the faithful remnant of the Jews (the faithful apostles and the earliest Jewish disciples) accepted Jesus as Messiah, joined by a great multitude of Gentiles who have come to faith through their ministry. Progressives see the church as the new Israel, and is the heir of God's promises to the unbelieving nation. This theme begins with the preaching of John the Baptizer (see Matt 3:9–10), continues throughout the ministry of Jesus (see Matt 21:43), and is confirmed by the apostolic ministry (Acts 10:35–43; Rom 9:22–33; 1 Pet 2:4–10; etc.).
• Romans 11 speaks of the "olive tree" (Israel) as having branches broken off (unbelieving Jews) and branches grafted in (believing Gentiles). The broken branches can be grafted back in, however, if the unbelieving Jews were to come to faith in Jesus: "And they also, if they abide not still in unbelief, shall be grafted in: for God is able to graft them in again" (Rom 11:23). As far as God is concerned, then, the entire tree—roots, trunk, natural branches (the faithful remnant), and grafted branches (believing Gentiles) —is still Israel and subject to divine blessing under the New Covenant. Classical Dispensational theology holds that Israel and the church are two completely separate entities, and the church (wild olive branch) is held by the root - Israel, specifically Paul's letters.
• Passages such as Deut 6:4 ("Hear, O Israel, the LORD our God, the LORD is one." NIV) and Ps 103:17–18 ("But from everlasting to everlasting the LORD's love is with those who fear him, and his righteousness with their children's children—with those who keep his covenant and remember to obey his precepts.") are seen as stating that there is only one entity and one covenant. (Dispensational theology - "his" covenant does not necessarily imply only "one" covenant. God made a covenant with "Abraham" and his "Seed" - meaning Christ. Abraham's children through Jacab (Israel) are promised the land portions, esp Ezekiel's prophesies, and Christ's children are promised eternal life, and inheritance reserved in heaven.)
• Jeremiah 31 says that the New Covenant will be with the "house of Israel" and the "house of Judah." (Dispensational theology take this as to mean the New Covenant described in Ezekiel for the Kingdom Age (1,000 yr reign of Christ).) Progressive dispensational blend Israel with the Church.
• Progressive Dispensationalists claim that passages in which "kingdom" and "church" are interchangeable. These include the Parables of the Kingdom (Mark 4; Matt 13; Luke 8); Jesus' veiled prediction of His resurrection (Mark 14:25; Luke 22:16,18; Matt 26:29); verses about entering or seeing the kingdom (Classical Dispensational see entering, seeing, inheritance as a "reward" for faithful service)(e.g., Mark 10:23–25; Matt 19:23–24; Luke 18:24–25; John 3:3,5); the spiritual nature of the kingdom (Rom 14:17; 1 Cor 4:20); and Christians as citizens of the kingdom (e.g., Col 1:13; Rev 1:6; 5:10). A key passage is Christ's announcement that He will found His church and give to Peter the keys of the kingdom (Matt 16:18–19), which is analogous to saying, "I will build my house and give you the keys to my residence." (Dispensational theology sees Peter as an apostle to the circumcised (Israel), not to the Gentiles.) Progressive Dispensational claim "Israel", "God's people," and "the church" are interchangeable based on Rom 9:6-8 states that "not all those who are descended from Israel are Israel," going on to indicate that genetic hereditary links to Abraham do not constitute membership in the true Israel, although faith in Christ does. (Dispensational theology - this could also mean those who are children by lineage are not children of faith, however some in Israel are children of faith.)
• Galatians 3 indicates that there is no "Jew or Greek" in Christ, but only those with faith in Christ, etc. At the end of Galatians, Paul says, "Neither circumcision nor uncircumcision means anything; what counts is a new creation. Peace and mercy to all who follow this rule, even to the Israel of God." If there is no circumcision or uncircumcision (of the flesh), what is this "Israel of God"? Progressive Dispensational claims it must be the saved believers of the "New Covenant", who have experienced the circumcision of the heart mentioned in Rom 1:28–29 and Col 2:11–13. (Dispensational theology recognizes 3 classes now, Jews, Gentiles, and the New Creation, not abolishing the people of Israel, and not counting unbelieving Gentiles into New Creations.)
• According to Progressives, Dispensational theology portrays a God with changing covenants and requirements that may not be part of a single plan for salvation. They claim it is contrary to the orthodox understanding that God is immutable. (Dispensational theology simply sees God working differently in different ways at different times. God can still be immutable and work in different ways to different people in different times.)
• Saved believers of the new covenant are God's children irrespective of their race; this is a major theme in the New Testament: "Blessed are the peacemakers, for they will be called sons of God" (the Beatitudes - Matthew 5:9 and Luke 3:8); see also Eph 2:11–22; 1 Pet 2:9–10.
• Progressive claim Dispensationalists de-emphasize human efforts to achieve peace because of the belief that an increase of war and famine is prophesied and inevitable. Some dispensationalists have taught that international peace institutions such as the United Nations may be paving the way for the reign of the Antichrist. (Dispensational theology simply recognize Christ's prophesies, and believe Jesus words of what will happen. Paul says that the removal of believers must happen (Rapture) for the Son of Perdition to come, so the claim that dispensationalists are lazy, and de-emphasize human effort is error.)
• In Matt 24:36, 42, 44 we find "No one knows about the day and hour, not even the angels in heaven, nor the Son, but only the Father [...] because the Son of Man will come at an hour when you do not expect him," and Acts 1:7 states, "It is not for you to know the dates or times which the Father has set by his own authority." Progressives claim Dispensational violate these statements by claiming to predict roughly (or sometimes exactly) when prophesied events will occur. (Dispensational theology simply looks forward to the Coming of Christ, and His Kingdom.)
  • Some that have claimed dispensational theology draw up purported timetables for the fulfillment of prophecy. For example, dispensationalist Hal Lindsey wrote a book with the title The 1980s: Countdown to Armageddon. None of the prophecies made by Lindsey were fulfilled. Edgar Whisenant's 88 Reasons Why the Rapture will be in 1988 has likewise been set aside by the passing of the years.
• Progressives claim the old distinction between Jew and Gentile is permanently erased in Christ: "Remember that at the time you were separated from Christ, excluded from citizenship in Israel and foreigners to the covenants of the promise, without hope and without God in the world. But now in Christ Jesus you who once were far away have been brought near through the blood of Christ. For he himself is our peace, who has made the two one and has destroyed the barrier, the dividing wall of hostility" (Eph 2:12–14). (Dispensational theology say there is still two groups of people, only the hostility between the two has been destroyed, not the specific people groups. Gentile believers are "brought near" through Christ.)
• The Apostle Paul describes one plan of salvation open to Gentile and Jew alike (Rom 1:16–17; Gal 3:26–29). (Dispensational theology include two separate messages/gospels, one revealed by revelation to Paul - the Apostle to the Gentiles, and one to Peter, the Apostle to the Jews. Paul's gospel is found in 1 Cor 15:1-4.)

Alternatives to dispensationalism

Prior to dispensationalism's 19-20th century inception and systemization, Covenant Theology was the prominent Protestant view regarding redemptive history and is still the view of the Reformed churches. A relatively recent view, which is seen as a third alternative, especially among Reformed Baptists, is called New Covenant Theology.

Latter Day Saint Beliefs

In the Latter Day Saint movement, a dispensation is a period of time in which God gave priesthood authority to men on the Earth through prophetic callings. Between each dispensation is an apostasy where the priesthood is at least partially absent.^[11] The LDS Bible Dictionary says:

A dispensation of the gospel is a period of time in which the Lord has at least one authorized servant on the earth who bears the holy priesthood and the keys, and who has a divine commission to dispense the gospel to the inhabitants of the earth.^[12]

The Church of Jesus Christ of Latter-day Saints teaches that there have been many dispensations, and use the Bible and modern revelation to identify and clarify some of them.^[12] They also make note of dispensations occurring among the Lost Tribes of Israel as well as Book of Mormon peoples, namely the Nephites and the Jaradites.^[12]

Adamic Dispensation

According to Latter-day Saint scriptures an angel appeared to Adam and Eve soon after they were driven out of the Garden of Eden, who taught them the gospel and gave him priesthood authority which he passed down to his children. (see Moses 5:6–9, Moses 6:64–65) Eventually they “began from that time forth to be carnal, sensual, and devilish” (see Moses 5:12–13) and the priesthood was lost thus ending the dispensation in apostasy.

Dispensation of Enoch

See (Moses 7:69; Doctrine and Covenants D&C 107:48, D&C 107:53.

After Enoch and the people of Zion were taken from the earth, the wicked people became very numerous.

Dispensation of Noah

See Moses 8:19–20.

Dispensation of Abraham

Mosaic Dispensation

Dispensation of the meridian of time

This dispensation's authority was in Jesus Christ himself and then with the apostles after his death and resurrection. Following their death, shortly after the record of the Bible, and before the Nicene creed, the Earth fell into the great apostasy.

Dispensation of the fulness of times

The dispensation of the fulness of times is the last dispensation before the second coming of Jesus Christ. It was begun with the restoration of the church in 1830 and continued with the restoration of all the priesthood keys of each prior dispensation restored.

Criticism of LDS Dispensationalism

Both Western and Eastern Christianity, in the Roman Catholic, Orthodox and Protestant traditions teach that "the gates of hell shall not prevail against it." This is based on Christ's pronouncement to his disciple Peter in the gospel of Matthew 16:18. Both Western and Eastern Christianity also teach Christ's commissioning assurance in Matthew 28:20 of "Behold I am with you always, even to the ends of the age." LDS dispensational theology assumes periods of apostasy in between periods of restored priesthoods based fundamentally on Joseph Smith's new revelation that all church's were apostate. Critics contend that this assumption makes Christ's declaration and assurance false, as the gates of hell would have had to prevail for around 1500 years between the "Nicene Apostasy" and Joseph Smith's new revelation.

See also

• Dispensation (period)

References

1. ^ C. I. Scofield. "Rightly Dividing the Word of Truth". p. 34, 36. http://www.biblebelievers.com/scofield/scofield_rightly06.html. Retrieved 2007-12-04. 
2. ^ John Nelson Darby, The Law, and the Gospel of the Glory of Christ, pp. 431, 432.
3. ^ [Acts 28:28 ""Be it known therefore unto you, that the salvation of God is sent unto the Gentiles, and that they will hear it."]
4. ^ [Romans 11:13 "For I speak to you Gentiles, inasmuch as I am the apostle of the Gentiles, I magnify mine office."]
5. ^ [Romans 16:25 "Now to him that is of power to stablish you according to my gospel, and the preaching of Jesus Christ, according to the revelation of the mystery, which was kept secret since the world began."]
6. ^ [Acts 20:24 "But none of these things move me, neither count I my life dear unto myself, so that I might finish my course with joy, and the ministry, which I have received of the Lord Jesus, to testify the gospel of the grace of God."]
7. ^ [Romans 8:3 "For what the law could not do, in that it was weak through the flesh, God sending his own Son in the likeness of sinful flesh, and for sin, condemned sin in the flesh."]
8. ^ [Ephesians 1: 22-23 "And hath put all things under his feet, and gave him to be the head over all things to the church, Which is his body, the fulness of him that filleth all in all"]
9. ^ [Ephesians 5:30 "For we are members of his body, of his flesh, and of his bones."]
10. ^ [Ephesians 2:16 "And that he might reconcile both unto God in one body by the cross, having slain the enmity thereby."]
11. ^ http://library.lds.org/nxt/gateway.dll/Curriculum/mpandrs.htm/duties%20and%20blessings%20a.htm/history%20and%20organization%20of%20the%20priesthood.htm/the%20priesthood%20from%20adam%20to%20the%20restoration%20lesson%202.htm
12. ^ ^{a b c} Bible Dictionary: Dispensations