Dispensationalism, Israel and the Church

Rating:
Summary: Informative, but too technical
Review: As a progressive dispensationalist there was a lot I agreed with in the articles of this book. However, unlike other books on dispensationalism, this book is a bit tough to read (that is why I'm only giving it three stars). It would be helpful if you first got a good handle of basic Greek before reading this book. In total there are 15 articles (3 of them being responses by non-dispensationalists). I will give a brief overview of all the articles below:

Introduction (Craig Blaising):

A good introduction to the history and development of dispensationalism since the beginning of the Century. I recommend those who are interested in the history of dispensationalism to consult this article.

The Reign of the Lord Jesus Christ (Darrell Bock):

Ok article. Presents the "already/not yet" understanding of the Davidic Kingdom and the interpretations of Acts 2-3.

The New Covenant and the People(s) of God (Bruce Ware):

Presents a pretty good argument that the New Covenant is not only applied to Israel in the Millennial Kingdom but is also applied to the Church at Pentecost.

The New Man of Ephesians 2 (Carl Hoch):

An exegetical article arguing that Ephesians 2 talks about the unity of believing Jews and Gentiles in the Church.

The Church as a Mystery of God (Robert Saucy):

Persuasively argues that the OT prophets did not totally have knowledge of the building of the NT Church.

The Israelite Imagery of 1 Peter 2 (W. E. Glenny):

Argues that the OT Israelites were shown to be a pattern for how the Church is to function in the present dispensation.

The Future of Ethnic Israel in Romans 11 (J. L. Burns):

Very good essay. Argues well that Israel as a corporate body still has a redemptive future right before the Parousia. Destroys the "Dutch" view of Hendriksen, Berkouwer, Ridderbos, and Strimple.

Christ, the End of the Law in Romans 10:4 (David Lowery):

Though I disagree with some of his conclusions, Lowery argues effectively that Christ is both the finisher and fulfiller of the Law.

Christ, the Fulfillment of the Law in the Sermon on the Mount (John Martin):

Argues well against the past dispensational perspectives on the role of the Sermon on the Mount on NT saints. Refutes the "Kingdom" and "Repentance" view well. Argues that that NT saints are bound to obey the Laws set out by Christ.

The New Jerusalem in Revelation 21:1-22:5: Consummation of a Biblical Continuum (David Turner):

Pretty heavy and technical. Argues that the structure of the New Jerusalem should not be depicted too literally, but somewhat symbolically. However, he does not deny a literal place for redeemed saints in the New Heavens and Earth.

The Scope and Center of Old and New Testament Theology and Hope (Kenneth Barker):

Barker seems very close in departing from dispensationalism with some of his comments here. Argues that the Mosaic Law is still abiding unless Christ's abolishes it (contrary to most dispensationalists who argue that the Mosaic Law is abolished unless Christ's restates it). He goes through the OT and NT to establish that the center of God's redemptive program is the Kingdom of God.

A Response (W. VanGemeren):

Pretty good response. Argues from a progressive-redemptive approach. His article is more moderate than Waltke's due to his lack of opposition to a restored Israel and a literal Millennium before the Eternal State.

A Response (Bruce Waltke):

Not as good as VanGemeren's response. Tends to make unguarded statements about certain features of dispensationalism. Also, he could have used more exegetical insights to prove his covenant position. Not a convincing and informative response.

An Epangelical Response (Walter Kaiser):

A good response from a promise-fulfillment perspective. Good summary of major theological systems to solve the Israel-Church problem (replacement [Roman Catholic, Lutheran, and Wesleyan], covenant [Reformed], dual [Judaic], separate [dispensational], and promise [his own]). Some of his arguments sound similar to arguments made by dispensationalists. However, he sees more continuity between Law and Gospel.

Dispensationalism, Israel and the Church: Assessment and Dialogue (Craig Blaising):

Good article to conclude the book. Very irenic and thoughtful. Argues that all evangelicals are part of the Body of Christ regardless of minor differences in theology.

Overall, an okay book. However, the majority of book is not centred on major themes of dispensationalism, but on exegesis of certain key passages. If one wants a survey of major themes of dispensationalism try Bock and Blaising's "Progressive Dispensationalism."

Rating:
Summary: The Search Continues
Review: This book is a must-read for anyone seeking information on the state of Dispensationalism (a system of biblical interpretation founded by John Nelson Darby in the 19th century, and widely used within both Christian fundamentalism and evangelicalism) during the last two decades of the 20th century. At this point in time it's probably impossible to find a single source that fully explains the history, philosophical foundations, and relationship between Dispensationalism and its chief rival, Covenant theology. This has not been for want of trying, but the issues are so complex that one would need to read several key works to get the full picture. This book partially fulfills that need, and so can be added to the list of strategic resources, with an additional (somewhat surprising) bonus: it contains critiques of Dispensationalism (although mainly the new brand of Dispensationalism that this book promotes) from both within and without. This is highly unusual considering the editors both consider themselves Dispensationalists. Historically Dispensationalists have been loathe to open themselves up to criticism so freely. ¶ The majority of the book's contributors consider themselves Progressive Dispensationalists, and they explain how and why they depart from earlier versions of Dispensationalism. Afterward, three non-dispensational authors (Willem VanGemeren, Bruce Waltke and Walter Kaiser) provide feedback. Both of these aspects (i.e., internal and external criticism) are much-needed steps forward for a theological movement that has tended both to be ingrown and to avoid real, constructive dialogue with outsiders. ¶ The authors examine several issues that have historically occupied a central place in Dispensationalism, including the nature of God's kingdom, the relationship between Law and Gospel, Israel and the Church, and so on. Most of these issues, in fact, either already existed within Protestant theology since the 16th century, or had been raised (by the Anabaptist camp, in some cases) during the Reformation. For example, in the 18th century Reformed theologian Jonathan Edwards noted that the precise relationship between Law and Gospel has historically been one of the most contentious issues in all of Christian theology. ¶ The idea of a radical disjunction between the Israel and the Church, however, is unique to Dispensationalism. Dispensationalist Charles Calwell Ryrie taught that the distinction between Israel and the Church as the "sine qua non" of true Dispensationalism. Classical Dispensationalism (from Darby, through C.I. Scofield and Lewis Sperry Chafer (who died in the 1950s)) held that Israel and the Church are two separate and distinct "peoples of God," Israel being God's "earthly people" and the Church being God's "heavenly people," each with it's own divinely-ordained program and destiny. Classical Dispensationalism further held that this distinction would endure through all eternity. ¶ The Revised Dispensationalism of the 1960s, '70s and early '80s (when names like Ryrie and John F. Walvoord dominated the movement) softened the "eternal" aspect of this distinction somewhat, and also made a highly significant concession on the biblical doctrine of the New Covenant (Jer 31:31-34; Heb 8:8-13). Specifically, Revised Dispensationalism abandoned Chafer's "Two New Covenants" view, which had supposedly safeguarded certain premises embedded in Dispensational hermeneutics. The problem with that view was that it was totally unsustainable from the data of the New Testament. ¶ These changes set the stage for the advent of Progressive Dispensationalism movement in the mid-1980s. Despite the original Dispensationalism's affinities with Lutheran doctrine (especially in the relationship between Law and Gospel), Progressive Dispensationalism represents a step toward the Covenant theology of the Reformed churches (which, interestingly, was Lewis Sperry Chafer's original background). As such it is perceived as a threat by Classical and Revised Dispensationalists, which is unfortunate, because in this reviewer's opinion, the Progressive Dispensationalist position is on much firmer exegetical footing that any of its predecessors were. ¶ The final essays by VanGemeren, Waltke and Kaiser (especially the first two) alone are worth the price of the book. They address remaining points of contention between Dispensationalism and non-Dispensationalist systems which, if heeded, may point the way toward further movement in the direction of Covenant theology. If the trend continues, Dispensationalism may eventually find itself relegated to the pages of 19th and 20th century Church history. Even so, the need to respond to Dispensationalism has helped conservative evangelical Protestantism sharpen its heremeneutical theories and methods, and this has not been a bad thing.