Hyperdispensationalism, also referred to as Mid-Acts Dispensationalism,[1][2] is a Protestant conservative evangelical movement that values biblical inerrancy and a literalhermeneutic. It holds that there was a Church during the period of the Acts that is not the Church today, and that today's Church began when the book of Acts was closed.[3]
Some advocates of hyperdispensationalism refer to themselves as members of the Grace Movement[4] and they reject the prefix "hyper" as pejorative or misinforming. Many affiliate with the Grace Gospel Fellowship, a church association, and its Grace Christian University or the more conservative Berean Bible Society.
Hyperdispensationalists are not monolithic nor homogenous. There are two main positions: Acts 9 and Acts 13. Both see the dispensation of Grace, which is the church age, as beginning with the Apostle Paul. Also, within the movement is found King James only elements associated mainly with the teachings of Richard Jordan and Grace School of the Bible. While the Acts 2 position differs from other forms of dispensationalism, they are all true dispensationalists and fully evangelical still tending towards fundamentalism. Furthermore, the differences separating the Mid-Acts position from the Acts 28 position are just as great as those separating the Acts 2 position from the Mid-Acts dispensational position.[citation needed]
Water baptism
Hyperdispensationalists reject water baptism[5][6] (along with charismatic gifts, prophets, and apostles), which divides them from mainstream dispensationalists, who are often Baptists, like W. A. Criswell,[7] or in earlier times Presbyterians[8][9] like James H. Brookes. Instead, they believe in baptism made without hands and without water, by the Spirit, which occurs when one believes in Christ as their Savior whereby one is identified with Christ's death, burial, and resurrection.[10] While hyperdispensationalists reject water baptism like ultradispensationalists, they still practice the Lord's Supper as a memorial and not as an ordinance, whereas ultradispensationalists reject both the Lord's Supper and water baptism.
Testamental continuity
Hyperdispensationalists follow absolute discontinuity between testaments, believing that none of the Old Testament applies or is binding on Christians today who are instead governed by the Law of Christ.[11]
Divisions
Early ultradispensationalism (Acts 28 dispensationalism), like that promoted by E. W. Bullinger, emphasized a dispensational boundary in Acts 28:28, but did not apply this boundary line to the Pauline epistles. Unlike Bullinger, Robert Anderson posited a Pentecostal dispensation during the period covered by the Book of Acts. Bullinger considered the Pauline epistles as a whole, whether or not they were written before or after Acts 28:28, in almost all of his writings. Bullinger thus did not apply his Acts 28 position consistently to his exposition of Paul's epistles until later in life and then only in one book. Thus, most of his books that had already been published, along with the writings of Robert Anderson, view Paul's epistles monolithically and are then quite compatible with Mid-Acts hyperdispensationalism.
The Mid-Acts position and the Acts 28 position differ mainly on when the normative portion of Paul's ministry to the church began. Both hyperdispensationalism and ultradispensationalism see the Gospel accounts as for Israel in the Mosaic dispensation. Mid-Acts types take all of Paul's epistles to be directly written to the church, thus accepting the practice of the Lord's Supper as for that dispensation of grace, but the Acts 28 position takes only Paul's prison epistles (those written while in prison after Acts 28) to be directly applicable to the church today, thus denying the Lord's Supper for today.[12] There is only one baptism made without hands, in which the believer is baptized into Christ by the Holy Spirit (1 Corinthians 12:13), which is held in contradistinction to Christ baptizing believing Israel in Acts 2 with the Holy Spirit. The pouring-out baptism of the Holy Spirit is in fulfillment of the Old Testament promise of the New Covenant to Israel. Thus, it has nothing to do with the newly-revealed mystery to and through the apostle Paul, who is not sent out until years later with the new ministry to the gentiles to establish a new church which is composed of both believing Israelites and believing gentiles, not just Israelites (which includes proselytes to Judaism), as in Acts 2.
Paul, it is specifically noted, was sent to preach the gospel but not to baptize, unlike notably the Lord's commission to his apostles. The new church is not obligated to any Jewish rituals (like water baptism), according to the determination of the Council of Jerusalem recorded in Acts 15.
Bullinger held that Paul's authoritative teaching began after the conclusion of the Book of Acts, a viewpoint that is now characterized as Acts 28 ultradispensationalism (chapter 28 being the concluding chapter of the book). The position was first suggested by J.B. Cole[13] and later solidified by Charles H. Welch.[14]
The Mid-Acts position was developed independently in America later by J.C. O'Hair and followed later by Cornelius R. Stam and Charles F. Baker, among others, and reflects their position that Paul's normative ministry began with Paul's ministry with his salvation in Acts 9 (Stam) or with Paul's commission in Acts 13 (O'Hair, Baker). A very few independent spirits have staked the beginning of the church in a few other chapters, but such differences are technical preferences rather than disagreements. The hallmark is that the church is served uniquely with Paul's ministry, and upon that there is a complete agreement.
Acts is seen as a transitional period between dispensations, and the Mid-Acts position does not insert an extra dispensation there (contra Ryrie), as did Anderson.
John Nelson Darby, the father of dispensationalism, believes that the church began at Pentecost, but his dispensational scheme is not like Scofield's and later American dispensationalists (except classic Pauline dispensationalism). It is also unlike that of hyperdispensationalists. The church does not begin with a new dispensation for Darby, as the administrations upon Earth are not relevant for the heavenly church body. One can study R.A. Huebner, who sees the Church's advent at Acts 2, to get a better understanding of Darby's scheme of dispensations, which is different than Scofield's. Also, Miles J. Stanford (classic Pauline dispensationalism) follows Darby's dispensational scheme and criticizes Acts 28 as well as Mid-Acts dispensationalists for not following Darby. Stanford drew heavily upon Darby's soteriology of "spiritual growth" and considered himself a "classic Pauline dispensationalist" in the line of the Plymouth Brethren Darbyite dispensationalists.[15]
However, classic (Pauline) dispensationalism's earliest teachers (Darbyite) were the source for J.C. O'Hair's consistent dispensational doctrines, but he seems to have adopted Scofield's dispensational scheme, adapting it to the Mid-Acts position.[16] Also, early Calvinism does not seem to be in evidence so much today and is being fully rejected in more and more churches.[17]
If Darby appears to be followed more closely by hyperdispensationalism, Darby's dispensationalism and hyperdispensationalism are more consistent than American Acts 2 dispensationalism in marking Scripture's distinction between national Israel, with its earthly kingdom, from the Church, which is Christ's heavenly body. Here too, hyperdispensationalism and ultradispensationalism may be seen to make more than a mere distinction between Israel and the Church, but classic (Pauline) dispensationalism (Acts 2) is as extreme, if not more so, in making rather a separation between Israel and the Church.
"if Christianity were the new covenant, which it is not, the Holy Ghost is the seal of faith now as circumcision was then. Matthew 28 was never carried out. The mission to the Gentiles was given up to Paul explicitly (Gal. 2) who was not sent to baptize...."[18]
"the outward symbol and instrument of unity is the partaking of the Lord's supper - for we being many are one 'bread, one body, for we are all partakers of that one bread.' And what does Paul declare to be the true intent and testimony of that rite? That whensoever 'ye eat this bread and drink this cup, ye do shew the Lord's death till he come.' Here then are found the character and life of the church"[19]
O'Hair followed more closely to the early American dispensationalists and abandoned denominational loyalties. Rejecting gifts for the Church age led to a rejection of water baptism and the Acts 2 position. He then began to explore Acts 28 as an alternative but eventually rejected that as well. It was then that H.A. Ironside wrote "Wrongly Dividing the Word of Truth," confusing O'Hair with Bullinger's teachings. Later, O'Hair settled upon the Mid-Acts position.[20]
Most notable proponents
The most notable proponents of the Mid-Acts view were J.C. O'Hair, Charles Baker, and C.R. Stam.[21] The Mid-Acts dispensational viewpoint is also shared on many current television programs, including "Forgotten Truths" with Richard Jordan, "Through the Bible" with Les Feldick, and "Transformed by Grace" with Kevin Sadler.[22][23][24]
The Epistle to the Colossians is the twelfth book of the New Testament. It was written, according to the text, by Paul the Apostle and Timothy, and addressed to the church in Colossae, a small Phrygian city near Laodicea and approximately 100 miles (160 km) from Ephesus in Asia Minor.
The Rapture is an eschatological position held by some Christians, particularly those of American evangelicalism, consisting of an end-time event when all dead Christian believers will be resurrected and, joined with Christians who are still alive, together will rise "in the clouds, to meet the Lord in the air."
John Nelson Darby was an Anglo-Irish Bible teacher, one of the influential figures among the original Plymouth Brethren and the founder of the Exclusive Brethren. He is considered to be the father of modern dispensationalism and futurism. Pre-tribulation rapture theology was popularized extensively in the 1830s by John Nelson Darby and the Plymouth Brethren, and further popularized in the United States in the early 20th century by the wide circulation of the Scofield Reference Bible.
Dispensationalism is a theological framework for interpreting the Bible which maintains that history is divided into multiple ages called "dispensations" in which God interacts with his chosen people in different ways. It is often distinguished from covenant theology. These are two competing frameworks of Biblical theology that attempt to explain overall continuity in the Bible. Coining of the term "dispensationalism" has been attributed to Philip Mauro, a critic of the system's teachings, in his 1928 book The Gospel of the Kingdom.
Ethelbert William Bullinger was an Anglican clergyman, biblical scholar, and ultradispensationalist theologian.
Cyrus Ingerson Scofield was an American theologian, minister, and writer whose best-selling annotated Bible popularized futurism and dispensationalism among fundamentalist Christians.
In Christianity, the dispensation of the fulness of times is thought to be a world order or administration in which the heavens and the earth are under the political and/or spiritual government of Jesus. The phrase is derived from a passage in Ephesians 1:10 (KJV), which reads: "That in the dispensation of the fulness of times he might gather together in one all things in Christ, both which are in heaven, and which are on earth; even in him."
James Hall Brookes was an American Presbyterian pastor, Christian leader and author. Brookes led congregations in Ohio and Missouri during a career spanning 43 years. He became a leader among his peers in the Niagara Bible Conference which led to editing The Truth: or, Testimony for Christ, a periodical. His legacy is also found in the many books, booklets and tracts he produced.
In Evangelical Christian theology, progressive dispensationalism is a variation of traditional dispensationalism. All dispensationalists view the dispensations as chronologically successive. Progressive dispensationalists, in addition to viewing the dispensations as chronologically successive, also view the dispensations as progressive stages in salvation history. The term "progressive" comes from the concept of an interrelationship or progression between the dispensations. Progressive dispensationalism is not related to any social or political use of the term progressive, such as progressive Christianity.
Lewis Sperry Chafer was an American theologian. He co-founded Dallas Theological Seminary with his older brother Rollin Thomas Chafer (1868-1940), served as its first president, and was an influential proponent of Christian Dispensationalism in the early 20th century. John Hannah described Chafer as a visionary Bible teacher, a minister of the gospel, a man of prayer with strong piety. One of his students, Charles Caldwell Ryrie, who went on to become a world renowned theologian and scholar, stated that Chafer was an evangelist who was also "an eminent theologian."
Free grace theology is a Christian soteriological view which holds that the only condition of salvation is faith, excluding good works and perseverance, holding to eternal security. Free grace advocates believe that good works are not necessary to merit, to maintain or to prove salvation, but rather are part of discipleship and the basis for receiving eternal rewards. This soteriological view distinguishes between salvation and discipleship – the call to believe in Christ as Savior and to receive the gift of eternal life, and the call to follow Christ and become an obedient disciple, respectively. Free grace theologians emphasize the absolute freeness of salvation and the possibility of full assurance that is not grounded upon personal performance. Thus, Free Grace theology allows for the salvation of an individual despite moral failings, although the disobedient Christian will face divine discipline. Norman Geisler has divided this view into a moderate form and a more radical form. The moderate form being associated with Charles Ryrie and the strong form with Zane Hodges.
The Mosaic covenant or Law of Moses – which Christians generally call the "Old Covenant" – played an important role in the origins of Christianity and has occasioned serious dispute and controversy since the beginnings of Christianity: note for example Jesus' teaching of the Law during his Sermon on the Mount and the circumcision controversy in early Christianity.
Ultradispensationalism is a minority Christian doctrine regarding the relationship between God, the Christian church and human beings. It is a form of dispensationalism closely associated with E. W. Bullinger. It is distinguished from other forms of dispensationalism by its view that the Church begins at the end of Acts. Its adherents reject all sacraments, including baptism.
Charles Henry Welch (1880–1967) was a Christian dispensational theologian, writer and speaker.
In theology, one meaning of the term dispensation is as a distinctive arrangement or period in history that forms the framework through which God relates to mankind.
Clarence Larkin (1850–1924) was an American Baptist pastor, Bible teacher and author whose writings on dispensationalism had a great impact on conservative Protestant visual culture in the 20th century. His intricate and influential charts provided readers with a visual strategy for mapping God's action in history and for interpreting complex biblical prophecies.
In Christianity, the abrogation of Old Covenant laws is the belief that the entire Mosaic or Old Covenant as abrogated in that all of the Mosaic Laws are set aside for the Law of Christ. While most Christian theology reflects the view that at least some Mosaic Laws have been set aside under the New Covenant, the belief in total abrogation of the Old Covenant is a minority belief.
New Covenant theology is a Christian theological position teaching that the person and work of Jesus Christ is the central focus of the Bible. One distinctive assertion of this school of thought is that Old Testament Laws have been abrogated or cancelled with Jesus' crucifixion, and replaced with the Law of Christ of the New Covenant. It shares similarities with, and yet is distinct from, dispensationalism and Covenant theology.
For the majority of Christian denominations, the Holy Spirit, or Holy Ghost, is believed to be the third Person of the Trinity, a triune God manifested as God the Father, God the Son, and God the Holy Spirit, each being God. Nontrinitarian Christians, who reject the doctrine of the Trinity, differ significantly from mainstream Christianity in their beliefs about the Holy Spirit. In Christian theology, pneumatology is the study of the Holy Spirit. Due to Christianity's historical relationship with Judaism, theologians often identify the Holy Spirit with the concept of the Ruach Hakodesh in Jewish scripture, on the theory that Jesus was expanding upon these Jewish concepts. Similar names, and ideas, include the Ruach Elohim, Ruach YHWH, and the Ruach Hakodesh. In the New Testament the Holy Spirit is identified with the Spirit of Christ, the Spirit of Truth, and the Paraclete (helper).
This page is based on this Wikipedia article Text is available under the CC BY-SA 4.0 license; additional terms may apply. Images, videos and audio are available under their respective licenses.
