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NASB | Ephesians 1:10 with a view to an administration suitable to the fullness of the times, that is, the summing up of all things in Christ, things in the heavens and things on the earth. In Him |
AMPLIFIED 2015 | Ephesians 1:10 with regard to the fulfillment of the times [that is, the end of history, the climax of the ages]--to bring all things together in Christ, [both] things in the heavens and things on the earth. |
Bible Question:
In the KJV the word is dispensation, whence dispensationalism. I disagree with dispensationalism and hold to what's call covenental theology. But I'm weak in my knowledge of both. Can we get in this forum a well versed dispensationalist and a well versed covenanter to present a page on the biblical pros and cons of their view? And may there be more light and heat. Lionstrong |
Bible Answer: Two very informative books to read in order to understand Dispensationalism are by Charles Ryrie, entitled _Dispensationalism Today_ and _So Great Salvation_. Likewise, John Waalvoord and Zane Hodges are also a well-respected authors among Dispensationalists. As far as understanding and getting a grip of Covenant/Reformed theology, there is no modern writer who has done more to expound clearly on this theology than R.C. Sproul. One of the best works in recent years which introduces the principal tenets of Reformed theology is Sproul's _Grace Unknown_. Also, works by the late James Montgomery Boice, J.I. Packer, Jeames R. White, and John Piper will give you a lot of insight into the distinctives of Reformed theology. Just this week, I finished reading Boice's final book, _Whatever Happened to the Gospel of Grace?_. It sums up very well the reasons why I adhere to a Calvinist/Reformed theology today, despite the fact that I have attended churches with a Dispensationalist outlook all my life (and in fact still do). Dispensationalists and Covenental types would agree on these five points: 1. Scripture alone as our source of authority 2. God's grace alone as the reason for our salvation, rather than any merit on our part 3. Faith in Christ's sinless life, substitutionary death, and resurrection as the only means of our justification; works in no way form the basis of our imputed "right standing" with God. 4. Christ's sacrifice alone is the sole mechanism by which God provides forgiveness of sins; there is "no other way" (John 14:6) 5. The glory for all of this goes completely and totally to God alone. So where is the problem? In my view, it is the emphasis or understanding that the two camps give these 5 "solas" ("sola" means "alone"). For example, most Dispensationalists stress defend the Biblical revelation of "faith alone" to the extent that most will contend that it is entirely possible to place one's faith in Christ and never be outwardly changed in the slightest as a result of the new birth. I always had a problem with the fact that Dispensationalist preachers always seemed to be uncomfortable with James 2, and especially the Gospels, where Jesus constantly tell his followers that following Christ entails obedience to him. Most Dispensationalists feel much more comfortable with John than Matthew, because John stresses that belief is the ground of our faith, but Matthew talks so much about being a disciple of Christ and eternal suffering awaiting even those who claim to be of Christ but whose deeds do not point that out. Therefore, while works are not the BASIS of salvation, true saving faith always RESULTS in works -- a concept that many Dispensationalists deny. In addition, here are other reasons why I have come to adhere to covenental theology: 1. Its strong intellectual and historical tradition, which places an emphasis not only on the "end times," but also a great emphasis on glorifying God here on earth, taking seriously the mandates God has for his church. 2. Its undeniable clinging to the sovereignty and the holiness of God, and consequently the spiritual deadness and depravity of the unregenerate. God micromanages the universe in a Reformed view, and even man's will is subjected to his control, which I think is the most clearly Biblical position. The Bible is a book primarily about God, not a book about us. 3. Dispensationalism has only come into vogue in the last 150 years or so, which doesn't make it wrong in itself; but one has to question a view that basically says that almost everyone from the earliest church Fathers through the Reformers up until the small groups in mid-1800's never adopted a pre-tribulational, Dispensationalist view. 4. I cannot be convinced that "carnal Christianity" is in the slightest a permanent condition to which God calls individuals. How does that bring glory to God? If someone asks me if James is telling us that a "dead faith" can save us, I think the context pretty clearly says "no." Therefore, the Reformer's view of faith goes beyond mere intellectual agreement with Christ's death and resurrection, but carries with it the idea of new birth (regeneration) from above, which leads to not only justification but also the bearing of fruit. But enough of me for now. Let's let someone else talk. Hope this helps start us off! --Joe! |