An Understanding of Biblical Eschatology Achieved Through a Dispensational Theological Perspective

For this paper I am boiling the redemptive trend hermeneutic down to two components. First is the concept of momentum – asking if an interpretation or application of the passage continues in the spirit of previous Scripture. For example, Webb argues that both testaments “make significant modifications to the institution of slavery relative to their broader cultures” (74), therefore reading a passage such as Titus 2:9, “tell slaves to be submissive,” as pro-slavery would be a contradiction of what had previously been accomplished within God’s people. Second is the concept of now and then (with a shout out to The Blue Parakeet), where the redemptive thrust, projected by the Bible, along with general cultural ebbs and flows, may have changed our contemporary world so much that components of the original text have become confusing, dated, or perhaps even irrelevant.

The first comparison that we will examine is how both Hebrews and Revelation view Jewish History. There is a difference in views between Hebrews and Revelation regarding this topic. In Hebrews, Jewish law is viewed as obsolete. We can see this point emphasized in the following passage: “When He said, “A new covenant,” He has made the first obsolete. But whatever is becoming obsolete and growing old is ready to disappear” (Hebrews 8:13). The author of Hebrews also wishes to bolster the point that scripture predicts that God would establish a new covenant which would render the old covenant outdated. The book of Revelation,

What God reveals to humanity, is not given all at once. He progressively reveals Himself and His strategy of redemption. The Scriptures affirm to God's progressive revelation of Himself in the fact that He does not fully reveal His truths from the beginning. However, all He reveals to the world is always true. Each Scripture builds on the previous one, revealing a little of God’s mystery at a time (Rom. 16:24). Theses factors of revelation inform understanding of God’s progressive revelation of redemption as

In this contemporary era more people do not identify with God and in turn have become more skeptical of God. This shift can be seen in Thomas Paine’s The Age of Reason; which is an excellent example of deism. Paine spares no detail on why he does not believe in the Bible and why he does not believe God is continually working in the world. Jonathan Edwards’ sermon, A Divine and Supernatural Light, on the other hand, adamantly believes in the Bible and that God is actively present in the world. Edwards’s provides an excellent example of Christianity. These two authors create a snapshot of the prevailing, in Edwards’s case, and emerging, in Paine’s case, worldviews of their respective era.

When Huck in his ignorance tumbles together a discussion about “faith, and good works, and free grace, and preforeordestination,” he cut to the heart of one of the great doctrinal battles of American Protestantism, the question of human agency in salvation. Methodists by definition believed that grace was universal, that the “saving remnant” could be quite large if people would simply accept grace. But even with this one sect's stretch away from the Westminster Covenant, for all sects the question of justification by faith alone loomed large in doctrinal discussions, much as it had from the inception of Calvinism. As the Great Awakening aged, relatively liberal Christians, primarily from the cultural centers of the east, argued that the book of James, with its admonition that faith without works is a dead faith, had to be at the center of Christian practice. They developed from this basic precept more figurative interpretations of the Bible, seeing the soul's progress not so much as a strict

The great awakening events were several stages of the religious life of the United States. We identify four stages which are characterized by a Protestant claim plus interest in the religion, higher members of the evangelical churches as well as religious movements. Notably, the great awakening to refer to different periods of great religious expansion in Protestant Christianity in the United States. One of the forerunners of the great awakening was his pioneering Edwards, but like all religious revival is no doubt that this originated in both the social and emotional events of his time and place as the reaction progress of materialism in the colonial culture . The great awakening was like a revolution for change and profess religious revival in which the sanctity of religion is defended and transmitting a religious revival across the population.

Creation regained provides biblical basics towards a reformational worldview and how it may enlighten readers to grasp the true meaning of God’s creation. Wolters breaks down his knowledge on the trio of creation, fall and redemption and teaches in a way that us as Christians can understand. Wolters starts off his book with the reformational worldview. Wolters defines this in two words, and we see them as “reformational” and “worldview.” Reformational is known through the Protestant Reformation and that nothing in this world that is in the created order aspect will be denied rejection and all will be replaced.

Eschatology is defined as a branch of theology that outlines the final events of the world and of mankind. It is also the study of the ultimate purpose of the world and God’s intentions. In Christianity, eschatology is often viewed as a forbidden subject in the study of theology. On the other hand, some regard eschatology as the most influential part of their religious life because they it determines the way in which they live their lives. These people live by a set of rules and ethics set by the Bible because they want to have the favorable experience after death that was outlined in the Christian Eschatology.

Biblical covenant is “legal term denoting a formal and legally binding declaration of benefits to be given by one party to another, with or without conditions attached.” (Arnold) Biblical covenant is a part of God holy plan and they reveal enteral plan. Each covenant plays a part of God plan of salvation. The Mosaic covenant showed that being saved by works was impossible and reveals God’s Holy character the need of a savior. “The Mosaic Covenant was like the vassal treaties of the ancient Near East, where a more powerful king entered into a relationship with a lesser king.” Knowing the Bible)

Throughout the history of the world, God has been working to bring humanity back to him. Due to the loss of constant communion in the fall, God set forth multiple promises to eventually establish his eternal Kingdom, the New Testament, is the culmination of these promises. The Gospels are the most specific in how Jesus Christ fulfilled the covenants God made with Abraham and David. More importantly he is the fulfillment of the new covenant, which washes away sin and brings humanity back into communion with God. What is modeled in the Gospels is reaffirmed in Acts, by the way the church is to function according to the culmination of the Covenants. Acts begins to reveal the great mystery that is the inclusion of the Gentiles in God’s covenant. Paul’s Epistles take the culmination a step further and defend the idea that the fulfillment of God’s covenants does not just affect the people of Israel, but the Gentiles as well. The General epistles teach that the people are no longer bound by the mosaic covenant since the New Covenant was fulfilled via Jesus Christ. Yet practice of the law is still an important factor of the Christian life style even if superseded by the New Covenant. Revelation shows that covenants are leading up to the lord’s victory and salvation of his people. The sins of the Jews and Gentiles are washed away by Jesus the blood of the lamb so in reality the battle is already won because of the New Covenants fulfillment in Jesus. It is clear from

This paper will analyze the "Divine Purpose" as it appears in the various "highways of prophecy" in the New Testament, and show how those "highways" may be followed to a deeper and fuller appreciation of God's message.

Other than studying this book and reviewing a few reactions to his book from opponents of the concept, my experience with understanding how theological proposals are judged is limited; however, in my opinion, I believe that Dr. Sanders accomplished his purpose. With great skill and precision, the author masterfully presented “biblical, philosophical, historical and experiential support” for this risk model of providence. As I observed this process, the Scripture Hebrews 4:12 kept ringing in my head. It was like watching the Word of God at work — “…dividing soul and spirit, joints and marrow …”

The book The Meaning of the Millennium: Four Views was edited by Robert G. Clouse. It was originally published in Downers Grove, Illinois in 1977 by InterVarsity Press. Clouse combined writings from George Eldon Ladd, Herman A. Hoyt, Loraine Boettner, and Anthony A. Hoekema to produce this book. "George Eldon Ladd (Fuller Theological Seminary) present[ed] historic premillennialism. Herman A. Hoyt (Grace Theological Seminary) [wrote] on dispensational premillennialism. Loraine Boettner (theologian and author of The Millennium) discuss[ed] the postmillennial view. And finally Anthony A. Hoekema (Calvin Theological Seminary) describes the amillennial position."

This paper will approach each aspect of God Divine decrees, from a biblical standpoint and His plan of salvation. The working of God’s plan includes three periods in time:

The name of the church service that I attended was Grace Bible Church and it is located in Beloit, Wisconsin. I accompanied my boyfriend, Brian LeFeber to his church service on September 10. This was not the first time I have visited his church, however on this occasion in preparation for the worship experience assignment I was extra observant that Sunday. I have not known exactly what his religion is called so I asked Brian exactly what he believed in. He responded with “Grace by Faith,” which I asked him to clarify and his answer was, “It means we are given GRACE (heaven and forgiveness) by having FAITH in God” which was more understandable for me. Inquiring further into his type of faith, I asked him to give me a name or title to his faith as well. His response was “dispensational,” with the interpretation as “We believe in different eras, spots in the timeline where you get to heaven different ways. Right now we’re in the dispensation of the age of GRACE” which made very little sense at the time. Upon further research I came to learn more about dispensationalism which is almost two centuries old with the origins dating back to the Irish clergyman John Nelson Darby. In the journal by Mark Sweetnam Defining Dispensationalism: A Cultural Studies Perspective, he marked five distinctions of Dispensationalism