What is the difference between historic premillennialism and dispensational premillennialism

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Related Audiobooks Free with a 30 day trial from Scribd. Happiness Becomes You Tina Turner. Wholehearted Faith Rachel Held Evans. Views Total views. Actions Shares. No notes for slide. Two Premillennial Views: Historic and Dispensationalism 1. Premillennialism — Historic and Dispensational C. Noren, 2. And he seized the dragon, that ancient serpent, who is the devil and Satan, and bound him for a thousand years, and threw him into the pit, and shut it and sealed it over him, so that he might not deceive the nations any longer, until the thousand years were ended.

After that he must be released for a little while. Revelation ESV 3. Eschatology Principle 7 Yes It is illegitimate to have worship practices that put Jewish and Gentile believers in different categories. For as in Adam all die, so also in Christ shall all be made alive. But each in his own order: Christ the firstfruits, then at his coming those who belong to Christ.

Then comes the end, when he delivers the kingdom to God the Father after destroying every rule and every authority and power. For he must reign until he has put all his enemies under his feet. Why Is This Millennium in Question? The Views Since space is limited, we are unable to treat all the current millennial views, but we do hope to give a brief, but accurate account of the main tenets of the four main existing viewpoints as well as some of the reasons — both Scriptural and interpretive — behind each view.

Dispensational Premillennialism Definition: Dispensational premillennialists hold that Christ will come before a seven-year period of intense tribulation to take His church living and dead into heaven. Features and Distinctions: Favored method of interpretation: strict literal. Israel and the church: views church and Israel as two distinct identities with two individual redemptive plans.

The rapture of the Church: The church is raptured before a seven-year tribulation the seventieth week of Daniel - Daniel This tribulational period contains the reign of the AntiChrist.

Millennium: Christ will return at the end of the great tribulation to institute a thousand-year rule from a holy city the New Jerusalem. Those who come to believe in Christ during the seventieth week of Daniel including the , Jews and survive will go on to populate the earth during this time. Those who were raptured or raised previous to the tribulational period will reign with Christ over the millennial population.

Miscellaneous: Higher degrees of interpreting present-day events in the light of end-times prophecy. The Millennium will see the re-establishment of temple worship and sacrifice as a remembrance of Christ's sacrifice. From the millennium-ending "white throne" judgment by which Satan and all unbelievers will be thrown into the lake of fire Christ and all saints will proceed into eternal glory.

Synopsis: View the visual interpretation A strictly literal hermaneutic is foundational to the dispensational premillenialist viewpoint. Interpreting Scripture in this manner will in fact demand such perspectives unique to dispensationalism as: an earthly kingdom of God from which Christ will reign a future redemptive plan for national Israel a seven year period of great tribulation the rejection of prophetic idiom Dispensational premillennialism holds that a seven-year tribulation forseen in Daniel will precede a thousand-year period Revelation during which time, Christ will reign on the throne of David Luke Bibliography: Pentecost, J.

Things to Come. Grand Rapids: Zondervan Publishing House, The Basis for Premillennial Faith. New York: The Loizeaux Brothers, Every Prophecy of the Bible. Colorado Springs: Chariot Victor Publishing, The Revelation of Jesus Christ. Chicago: Moody Press, Darrell L. Grand Rapids: Zondervan Publishing House, ISBN Historical Premillennialism Definition: Historical premillennialists place the return of Christ just before the millennium and just after a time of great apostasy and tribulation.

Features and Distinctions: Favored method of interpretation: grammatico-historical. Israel and the church: The church is the fulfillment of Israel. Kingdom of God: present through the Spirit since Pentecost - to be experienced by sight during the millennium after Christ's return.

The Rapture: The saints, living and dead, shall meet the Lord in the clouds immediately preceding the millennial reign. The Millennium: Christ will return to institute a thousand-year reign on earth. Synopsis: View the visual interpretation The historical premillennialist's view interprets some prophecy in Scripture as having literal fulfillment while others demand a semi-symbolic fulfillment.

Bibliography: Ladd, George Eldon. A Commentary on the Revelation. Grand Rapids: William B. Eerdmans Publishing Company, Eerdmans Publishing Company, Ladd, George Eldon.

The Gospel of the Kingdom. Chicago: The Moody Press, Postmillennialism Definition: The postmillennialist believes that the millennium is an era not a literal thousand years during which Christ will reign over the earth, not from an literal and earthly throne, but through the gradual increase of the Gospel and its power to change lives. Features and Distinctions: Favored method of interpretation: covenant-historical. Israel and the church: the church is the fulfillment of Israel.

Kingdom of God: a spiritual entity experienced on earth through the Christianizing affect of the Gospel. The Millennium: a Golden Age previous to Christ's second advent during which Christ will virtually rule over the whole earth through an unprecedented spread of the Gospel; the large majority of people will be Christian.

Miscellaneous: Higher degrees of interpreting First Century events in the light of prophecy; preterism often goes hand-in-hand with postmillennialism. Of the several versions of postmillennial eschatology, the reconstructionist's seems to be gaining the most popularity in the world today.

Major proponents: Rousas J. Rushdoony, Greg L. Bahnsen, Kenneth L. Gentry Jr. Synopsis: View the visual interpretation There are several different versions of postmillennialism, but one of the views gaining the most popularity, is that of the theonomists. Bibliography: Murray, Iain H. Puritan Hope. The Banner of Truth Trust, Eschatology of Victory. Presbyterian Reformed Publishing Company, Postmillennialism: An Eschatology of Hope.

Amillennialism [ also termed nunc-millennialism or inaugurated millennialism ] Definition: The amillennialist believes that the Kingdom of God was inaugurated at Christ's resurrection hence the term "inaugurated millennialism" at which point he gained victory over both Satan and the Curse. Features and Distinctions: Favored method of interpretation: redemptive-historical. Israel and the church: The church is the eschatological fulfillment of Israel.

But by far the most important symbols of dispensationalist respectability were the prominent pastors who gave their congregations steady doses of the new premillennialism. Early on, dispensationalists devised a way to produce a steady stream of new leadership through the Bible institute movement, which they helped to establish at the end of the nineteenth century as a hedge against liberal theology.

Almost without exception, the scores of Bible institutes founded between and taught the new premillennialism. Through the ministries of these schools' graduates—pastors, evangelists, Bible teachers, missionaries, youth workers—dispensationalism spread. Dispensationalism spread also because its advocates were able to demonstrate some clear continuities with traditional evangelical beliefs and practices. First was their commitment to biblicism.

At a time when conservatives were increasingly concerned about higher criticism of the Bible, premillennialists stood firmly for inerrancy and biblical authority. Furthermore, premillennialists maintained that anyone could read the Bible and understand it. Dispensationalist teachers agreed that the biblical text was best studied inductively, eliminating the personal bias and pitfalls of subjective interpretations of which the liberals were guilty.

Still, premillennialist Bible teachers insisted one could not do justice to either the Bible's big picture or its smaller parts without a firm grasp of dispensational truth.

Ironically, over their inductive method they placed an enormously complex dispensational system and forced the Bible's content to pass through its interpretive grids.

Second, premillennialism was loyal to apostolic doctrine. For the evangelical rank and file, the faith was "once for all delivered to the saints" during the times of the Apostles. Thus the church's task in every age is simply to restate what the Apostles taught, and their words were found in the Bible alone. Since the Bible clearly contained passages on the apocalyptic return of Jesus, it should be good enough for Christians in modern times. Third, premillennialism also followed the overt supernaturalism of the evangelical tradition.

While liberals were uneasy about such a supernatural worldview, dispensationalism's affirmation of the supernatural was just the thing many Protestants were looking for.

Instead of placing God within the historical or evolutionary process, premillennialists still believed in a God who stood outside history and intended to intervene in it—soon. By the end of the nineteenth century, premillennialism looked much more believable than postmillennialism. In the eyes of most people, recent events signaled worse times—not better.

Howard Pope, the superintendent of men at Moody Bible Institute, was trained as a postmillennialist at Yale. But his study of missions and world population growth convinced him that the world was not being converted to Christ, as he had been taught to expect. So he "converted to the premillennial view as quickly as Saul was converted to Christ," he said.

Other former postmillennialists said the same thing. It was becoming harder and harder to read the morning newspaper and believe that the Millennium was right around the corner. What looked inevitable in the s—the Christianization of the nation and the world through the success of revivals and reform—no longer seemed possible, short of some miraculous intervention of Jesus himself.

Romans clearly says that the Law doesn't save, but Law is the servant of grace because, "by the law is the knowledge of sin. Then notice that, in chapter 4, the Apostle attributes justifying faith to Abraham! Just one more thing: All dispensationalists justify building their millennial belief on their interpretation of 1 Thessalonians They completely ignore two things: Revelation 20 teaches that ALL the dead are raised at one time cf. John , and Paul's teaching on the resurrection in 1 Thessalonians carries over into chapter The Apostle goes on in the next chapter to describe anything but a "secret rapture"!

Furthermore, the Apostle's reason for not mentioning the resurrection of the wicked in chapter 4 was the question as to the present condition of the believing dead in v. He ends that portion with words of comfort in v. But continuing his teaching on the second coming of Christ, he ends that segment in chapter 5 in v. This has been a long answer. I could have shortened it with answers without Scriptural support, but speaking for the OPC requires more that saying why and where we differ with other believers.

I feel obliged to ground our convictions in Scripture, for, without that, we merely spout opinions! And one word from God is better than a thousand opinions.

In saying this, we in the OPC do not pass judgment on our dispensational brothers. Our differences are honest differences, but if their hope is in Christ and Christ alone, we rejoice with them in a seeking and saving God.

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