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 ...
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Reform Judaism started as a response to the Enlightenment that occurred in the late 17th and the early 18th century. The Jewish people needed to determine how to best combine new ideologies with their religious practices. The Jewish people suddenly had a new, non-Jewish world that they could be apart of. Some started to lose interest in religion. The Reform Judaism movement was created to adapt to these changes in society. The movement’s fundamental belief was that religious change is good (Kaplan 183). Platforms were created to define the boundaries for Reform Judaism and show how the Reform Movement is different than the traditional form of Judaism (Meyer & Plaut 195). The Reform movement has undergone many significant changes of their ideologies including Israel and the Halacha. These changes display their core idea of adapting Judaism to the social environments but simultaneously always keeping the Jewish community bound together. These changes are made from 1885 to 1999 with the Pittsburgh Platform, Columbus Principles, and Statement of Principles.
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.
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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.
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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).
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