Free Republic

It is recognized by all serious students of the Bible that the covenant of God with Abraham is one of the important and determinative revelations of Scripture. It furnishes the key to the entire Old Testament and reaches for its fulfillment into the New. In the controversy between premillenarians and amillenarians, the interpretation of this covenant more or less settles the entire argument. The analysis of its provisions and the character of their fulfillment1 set the mold for the entire body of Scriptural truth. Most of the discussions on the issue are distinguished for their disregard of the specific provisions...

The oft-repeated charge that premillennialism is only a dispute over the interpretation of Revelation 20 is both understatement and a serious misrepresentation of the facts. Opponents of premillennialism delight to point out that the reference to the thousand years is found only in Revelation 20. Warfield observes in a footnote, “‘Once, and only once,’ says the ‘Ency. Bibl.,’ 3095, ‘in the New Testament we hear of a millennium.’“1 The issues of premillennialism cannot be so simplified. The issues are neither trivial nor simple. Premillennialism is rather a system of theology based on many Scriptures and with a distinctive theological context....

While modern premillennialism depends upon Scriptural foundations for its apologetic and theological statement, it has nevertheless a significant historical context. It is regrettable that some historians have held low views of premillennialism, with the result that premillennialism has seldom had fair consideration in historical treatments of Christian doctrine. Liberals and skeptics surveying the evidence with theological indifference have often arrived at a fairer view of the evidence for premillennialism in history than those endeavoring to defend another millennial position. It is hardly within the province of a theological study of premillennialism to include an adequate history of the doctrine. An...

While amillennialism has its influence in all areas of theology, it is natural that it should affect eschatology more than any other. As a form of denial of a future millennial kingdom on earth, it stands in sharp contrast to premillennial eschatology. In previous discussion of amillennialism, it has been brought out that amillennialism is by no means a unified theology, including within its bounds such diverse systems as modern liberal theology, Roman Catholic theology, and conservative Reformed theology. It is therefore impossible to generalize on amillennial eschatology without dividing it into these major divisions. Aside from various small sects...

Few doctrines are more central in the Christian faith than the doctrine of the church. The teachings concerning its nature, form of government, its sacraments, the priesthood of the church, its essential duties, its rights, and its relation to the world and to the state combine to form an important segment of Christian truth. Given the doctrine of the church, the rest of a theological system can almost be deduced. It is the purpose of this aspect of the study to trace the influence of amillennialism in the field of ecclesiology and to form some estimate of its importance and...

Recent discussions of the millennial issue in theology have crystallized the problem of the relation of millennialism to the doctrine of salvation. The growing realization that premillennial doctrine affects theology as a whole has inspired an attempt to prove that premillennialism teaches or implies an heretical view of salvation. Allis writes, for instance, “The Dispensational interpretation of prophecy minimizes the Cross! The traditional interpretation magnifies it!”1 Philip Mauro goes a step farther in his pamphlet, “Dispensationalism Justifies the Crucifixion.” Having made their accusation with one broad statement, they sometimes withdraw it with another, as in the case of Allis, “Dispensationalists...

The Growing Importance of Millennialism While the millennial controversy is nothing new, it has come to be recognized only recently that it plays such an important part in determining the form of theology as a whole. Instead of being simply a way of interpreting prophecy, millennialism now is seen to be a determining factor in any system of theology. Premillennialism, amillennialism, and postmillennialism each influence the system of theology of which each is a part. The controversy between amillennialism and premillennialism for this reason has taken on a new and sharper antagonism and its outcome is now seen to assume...

The Issue There is a growing realization in the theological world that the crux of the millenial issue is the question of method of interpreting Scripture. Premillenarians follow the so-called ‘grammatical-historical’ literal interpretation while amillenarians use a spiritualizing method. As Albertus Pieters, an avowed amillennalist, writes concerning the problem as a whole, “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...

It is difficult to overestimate the importance of Augustine in the history of theology. Not only did his thinking crystallize the theology which preceded him, but to a large extent he laid the foundations for both Catholic and Protestant doctrine. B. B. Warfield, quoting Harnack, refers to Augustine as “incomparably the greatest man whom, ‘between Paul the Apostle and Luther the Reformer, the Christian Church has possessed.’“1 While the contribution of Augustine is principally noted in the areas of the doctrine of the church, hamartiology, the doctrine of grace, and predestination, he is also the greatest landmark in the early...

In recent years interest has been revived in the origin of millennial theology. This has been caused, first by the decadence of postmillennialism which seemed to demand a new search for perspective in this field; second, by the popularity of premillennialism with its claim that the early church was premillennial; and, third, by the trend toward more serious Biblical studies—a result of the decline of extreme liberalism. The reduction of millennial theories to only two principal viewpoints—amillennial and premillennial—has tended to simplify the issue and make the millennial argument largely one for or against a literal millennium. The nature of...

One of the outstanding facts about postmillennialism is that it was, until the present generation, one of the most important and influential millennial theories. It was probably the dominant Protestant eschatology of the nineteenth century and was embraced by Unitarian, Arminian, and Calvinist alike. It influenced as well the prevailing concept of amillennialism during this period. In the twentieth century the course of history, progress in Biblical studies, and the changing attitude of philosophy arrested its progress and brought about its apparent discard by all schools of theology. Postmillennialism is not a current issue in millenarianism, but the principles that...

[Author’s note: Many have requested that Bibliotheca Sacra publish a series of articles dealing with the contemporary discussion of the millennial issue in theology. Beginning with this Number, this series will be undertaken. It is the desire of the author to be constructive, not controversial; but due note will be taken of the many recent books which have appeared bearing on this subject. The author will welcome suggestions from readers.] The events of the last quarter of a century or more have had a tremendous impact on the thinking of the scholarly world. In philosophy there has been a trend...

Perspectives concerning supersessionism have been seriously affected by two twentieth-century developments—the Holocaust and the establishment of the modern state of Israel. These events have pushed questions and issues concerning Israel and the church to the forefront of Christian theology.[1] More than any other event, the Holocaust has been the most significant factor in the church’s reevaluation of supersessionism. According to Irvin J. Borowsky, “Within Christendom since the time of Hitler, there has existed a widespread reaction of shock and soul-searching concerning the Holocaust.”[2] Peter Ochs asserts that Christian reflections on the Jews and Judaism after the Holocaust “have generated theological...

Martin Luther’s views concerning the Jews and Judaism have been the subject of much debate. According to Hans J. Hillerbrand, “There is scholarly agreement that the early Luther spoke thoughtfully and positively about Jews.”[1] Luther (1483–1546) prayed for the Jews and called for their friendly treatment.[2] He said, “We ought, therefore, not to treat the Jews in so unkindly a spirit, for there are future Christians among them, and they are turning every day.”[3] Luther also held to a special distinction for the Jews in God’s plan: “Moreover, they alone, and not we Gentiles, have this promise, that there shall...

Augustine’s contribution to the doctrine of supersessionism is significant. James Carroll points out that Augustine’s attitude toward the Jews was rooted in “assumptions of supersessionism.”[i] According to Cardinal Carlo Maria Martini, Augustine (354–430) introduced a “negative element into judgment on the Jews.”[ii] He did so by advancing the “‘theory of substitution’ whereby the New Israel of the church became a substitute of ancientIsrael.”[iii] In line with supersessionist theology, Augustine explicitly stated that the title “Israel” belonged to the Christian church: “For if we hold with a firm heart the grace of God which hath been given us, we are Israel,...

The influential church father, Origen (c. 185–254), was important to the development of supersessionism. He taught that Israel was permanently rejected by God and that the church was the new Israel. Concerning Israel’s rejection, Origen promoted a punitive supersessionist approach in which the people of Israel were forever “abandoned because of their sins.”[1] He also declared: “And we say with confidence that they [Jews] will never be restored to their former condition. For they committed a crime of the most unhallowed kind, in conspiring against the Saviour of the human race in that city where they offered up to God...

Justin Martyr (A.D. 100–165) is important in the history of supersessionism because he was the first Christian writer to explicitly identify the church as “Israel.”[1] Justin declared, “For the true spiritual Israel, and descendants of Judah, Jacob, Isaac, and Abraham . . . are we who have been led to God through this crucified Christ.”[2] He also said, “Since then God blesses this people [i.e., Christians], and calls them Israel, and declares them to be His inheritance, how is it that you [Jews] repent not of the deception you practise on yourselves, as if you alone were the Israel?”[3] Justin...

This section we will attempt a precise definition of supersessionism. Various titles have been used in identifying the view that the church has permanently replaced Israel in God’s plan. As Marten H. Woudstra observes, “The question whether it is more proper to speak of a replacement of the Jews by the Christian church or of an extension (continuation) of the OT people of God into that of the NT church is variously answered.”[i] The most common designation used in recent scholarly literature to identify this position is “supersessionism.” Commenting on this term, Clark M. Williamson writes, “‘Supersessionism’ comes from two...

Premillennialisin is so clearly taught in Revelation 19 and 20 that it is hard to understand how anyone can think otherwise without realizing honestly that they are going against the Biblical text. A kingdom reign of the Messiah was just as clearly taught in the Old Testament. Jesus and His Scripture-writing disciples also support the notion of an earthly kingdom headed by the Messiah. Such clearness in the Bible provides the likely reason why the early church fathers who spoke on this matter were all premillennialists. THE FIRST PREMILLENNIAIJSTS The first premillennialists were those who received God's revelation and wrote...

Question: "What are the seven dispensations?" Answer: Dispensationalism is a method of interpreting history that divides God’s work and purposes toward mankind into different periods of time. Usually, there are seven dispensations identified, although some theologians believe there are nine. Others count as few as three or as many as thirty-seven dispensations. In this article, we will limit ourselves to the seven basic dispensations found in Scripture. The first dispensation is called the Dispensation of Innocence (Genesis 1:28-30 and 2:15-17). This dispensation covered the period of Adam and Eve in the Garden of Eden. In this dispensation God's commands were...