Progressive
Dispensationalism渐进dispensationalism
General
Information 一般资料
Introduction导言
In recent years there has been a rise
in what has become known as Progressive Dispensationalism (PD) (Other labels for
PD include "revised," "reconstructed," or "new"
dispensationalism.).近年来一直在上升，已经成为被称为渐进dispensationalism （ PD
）的（其他的标签，钯包括"订正" ， "重构" ，或者说"新" dispensationalism ） 。 Adherents to PD see themselves as being
in the line of normative or traditional dispensationalism, but at the same time,
have made several changes and/or modifications to the traditional dispensational
system.党羽，以钯见自己被在线路的规范或传统dispensationalism
，但在同一时间内，已提出了若干变化和/或修改传统dispensational制度。 Thus, PD adherents view themselves as
furthering the continual development of dispensational
theology.因此，钯的信徒们把自己看作是促进持续发展的dispensational神学。 It is also true that progressive
dispensationalists seek a mediating position between traditional
dispensationalism and nondispensational
systems.这也是事实累进dispensationalists寻求调解的立场之间的传统dispensationalism和nondispensational系统。
The meaning of
progressive意思渐进
According to Charles Ryrie, the
adjective 'progressive' refers to a central tenet that the Abrahamic, Davidic,
and new covenants are being progressively fulfilled today (as well as having
fulfillments in the millennial kingdom).据查尔斯ryrie ，形容词'渐进式'是指中央特尼特说，亚伯拉罕，
davidic ，而新的盟约正逐步完成，今天（以及具有fulfillments在千禧年王国） 。 According to Craig Blaising, The name
progressive dispensationalism is linked to the progressive relationship of the
successive dispensations to one another.据克雷格blaising
，人名，渐进dispensationalism挂逐步关系历任dispensations给对方。
Origin of
PD原产地钯
The public debut of PD was made on
November 20, 1986, in the Dispensational Study Group in connection with the
annual meeting of the Evangelical Theological Society in Atlanta,
Georgia.该首度公开亮相钯作了关于1986年11月20日，在dispensational研究小组，结合年度会议的福音派神学协会在佐治亚州亚特兰大。
. 。 . 。 . 。 Actually, the label 'progressive
dispensationalism' was introduced at the 1991 meeting, since 'significant
revisions' in dispensationalism had taken place by that
time.其实，在标签'渐进式dispensationalism
'介绍了在1991年的一次会议上，因为'重大修改'在dispensationalism已发生了，到那时候。 Some view Kenneth Barker's presidential
address at the 33rd annual meeting of the Evangelical Theological Society on
December 29, 1981 as the precursor to some of the views of
PD.有些人认为丁巴克的总统施政报告，在第33届年会的福音神学，社会对1981年12月29日作为先导的一些看法钯。 His address was called, False
Dichotomies Between the Testaments.他的讲话被称为虚假两极对立之间的见证。
PD
proponents钯倡议者
Craig Blaising, Darrell Bock, Robert
Saucy, Kenneth Barker, David Turner, John Martin.克雷格blaising ， （ Darrell
•博克，罗伯特圣诞，丁巴克，大卫特纳，约翰马丁。 NOTE: It should not be thought that all
who have associated themselves with PD in some way are agreed on all
issues.注：不应该认为所有的人都表示赞同与钯在某种程度上都同意，问题都可以谈。 Blaising and Bock have been the most
prolific in promoting PD so it is their views that will mostly be
examined. blaising和•博克一直是最多产在推动钯，所以这是他们的看法大部分会审查。
Beliefs of
PD信仰钯
Jesus' is
currently reigning from David's throne in
heaven耶稣的是，目前执政的，由大卫的宝座在天上
According to traditional
dispensationalism, Jesus is currently exalted at the right hand of the Father,
but He is not sitting on David's throne nor has His messianic kingdom reign
begun yet.按照传统dispensationalism
，耶稣是目前开天辟地时，右手的父亲，但他不是坐在大卫的宝座，也有他的救世主英国统治尚未开始。 Progressive dispensationalism, however,
teaches that the Lord Jesus is now reigning as David's king in heaven at the
right hand of the Father in an 'already' fulfillment aspect of the Davidic
kingdom and that He will also reign on earth in the Millennium in the 'not yet'
aspect.渐进dispensationalism
，不过，教导我们，主耶稣是现在执政的，因为大卫的国王在天上，在右手的父亲在'已经'圆满方面的davidic英国，而且他也将统治地球在千年'尚未'方面。
Thus, according to PD, the Davidic
throne and the heavenly throne of Jesus at the right hand of the Father are one
and the same.因此，根据钯， davidic王座与天堂的宝座上的耶稣右手的父亲是同一个。 The use of Psalm 110 and 132 in Acts 2
are used to support this claim that Jesus is currently reigning as Davidic
King.使用诗篇110和132在行为2是用来支持这种说法，耶稣是目前执政作为davidic国王。 HOWEVER, This view is suspect for a
number of reasons:不过，这种说法是令人怀疑的，为几个原因：
- Distinction in
thrones.区别在王位上。 In Revelation 3:21, Jesus makes a
distinction between His throne (the Davidic throne) and the Father's throne
(of which He is on now in heaven).在启示3时21分，耶稣作出了区分，他的王位（
davidic宝座）和父亲的王位（其中他对现在在天上） 。 Thus, the throne Jesus is currently
on (the throne of deity) is different than the one He will assume when the
millennium starts (Davidic throne).因此，王位耶稣是目前对（宝座的神）
，是不同的一个，他将承担起当千年开始（ davidic宝座） 。 The writer of Hebrews also indicates
that Jesus "sat down at the right hand of the throne of God" not the throne of
David (12:2).作者的希伯来人还指出，耶稣"坐下来，在右手的宝座神" ，不是王位的大卫（ 12:2 ） 。
- Matthew 25:31
places Christ's seating on David's throne at the time of the second coming:
"But when the Son of Man comes in His glory, and all the angels with Him, then
He will sit on His glorious throne."马修25:31地方基督的座位上大卫的宝座上的时候，第二次来：
"但是当人子来，在他的荣耀，而所有的天使与他的话，他会坐在他的光辉宝座" 。
- Acts 2 shows
identity not function.行为2显示身份无法产生作用。 In Acts 2, Peter argues that Jesus'
resurrection is proof that Jesus is the King.在行为2
，彼得认为，耶稣的复活证明耶稣是国王。 He does not state that Jesus is
currently reigning as King.他没有说明耶稣是目前执政的景。 Acts 2, then, shows Jesus'
identity as King not a present function of His reigning as
king.行为2 ，然后，显示耶稣的身份，国王不是一个函数 ，目前他的统治作为国王。 (It should be noted that David was
anointed king before His actual reign began.) In fact, nowhere in the NT is
Jesus said to be currently reigning as messianic king.
（应该指出的是，大卫被任命的国王之前，他的实际在位开始） ，事实上，在无处居住在新界的是耶稣说，现在对执政作为救世主国王。 His reign is associated with His
second coming and Kingdom (see Matt. 25:31; Rev. 11:15;
20:6).他的统治是与他的第二次来临和英国（见马特。 25:31 ;牧师11:15 ; 20时06分） 。
- NOTE: PD
proponents Blaising and Bock differ somewhat from Saucy on this
issue.注：钯倡议者blaising和•博克有所不同，从圣诞这个问题。 Blaising and Bock equate the "right
hand of God" with "David's throne" and see a current reign of Jesus as
Davidic King. blaising和•博克等同于"正确上帝之手"与"大卫的宝座"
，并看到一个目前在位的耶稣davidic国王。 Saucy also equates the right hand of
God with the throne of David but does not see Christ ruling from this
throne.圣诞，也等于右手神的宝座，国宝，但并没有看到基督的执政党，从这个宝座。 According to Saucy, being at the
right hand of God, ie David's throne affirms the present exaltation of Jesus
but not a present function of
ruling根据圣诞，在正确的上帝之手，即在大卫的宝座申明本提升耶稣，而不是目前的功能裁决
- Evaluation:
There is not enough biblical evidence to show that David's throne is the same
as the right hand of God in
heaven.评价：有没有足够的圣经证据，以证明大卫的宝座是一样的右手上帝在天上。 It is best to understand David's
throne as an earthly throne that Christ will assume at His second
coming.这是最好的了解大卫的宝座，作为一个俗世的宝座，基督将承担在他的第二次来临。
The "already"
aspect of the Kingdom arrived (and stayed) with the first coming of
Christ "已经"方面的抵达英国（留）与第一次来的基督
Thus, when Jesus said the kingdom of
heaven is near this meant the kingdom had actually
arrived.因此，当耶稣说，天国近了，这意味着英国实际上已抵达。 HOWEVER:然而：
- The kingdom was
near in proximity not arrival Saucy, again disagreeing with Blaising and Bock,
shows the improbability of this view: "Jesus said this kingdom was 'at
hand.'王国是近在毗邻没有圣诞的到来，又反对blaising和•博克，显示improbability的这一观点：
"耶稣说，这是英国'在手。 Though some
scholars have said the term eingiken [near] means that the kingdom had
actually arrived, most see it as indicating only that the kingdom had drawn
near or was imminent. Kummel says the term denotes 'an event which is near,
but has not yet taken place.'虽然有学者表示，任期eingiken [接近]
，即英国已实际到达时，最见它看作是表明只承认英国已制订近或即将发生。库慕尔说一词，是指'的大事，是近，但还没有尚未发生。 According to Hill, 'to declare that
the kingdom is at hand means that the decisive establishment or manifestation
of the divine sovereignty has drawn so near to men that they are now
confronted with the possibility and ineluctable necessity of repentance and
conversion.'据山，
'要申报，王国已在眼前，即果断成立或表现神圣的主权，引起如此接近男子，他们正面临的可能性和必要性不可避免的悔过书和成果转化。 Thus in Jesus' preaching the kingdom
had drawn near, but its actual arrival had not yet occurred. The disciples
could still be taught to pray for its coming (Matt.
6:10)".因此，在耶稣的说教王国已制订近，但其实际有效性尚未发生。门徒仍可教祈祷其未来。 （ 6时10分） " 。
- Kingdom is
future.英国是未来。 If the kingdom arrived with Jesus'
first coming why did the apostles see the kingdom as future in Acts
1:3-7?如果抵达英国，与耶稣的第一次来为什么使徒们看到英国的未来在行为1:3-7 ？
- The
"already/not yet" unproven: PD sees the kingdom as already here but also
awaiting a future fulfillment as well.
"已经/尚未达到"未经验证：钯认为英国已经来临了，而且等待将来圆满等。 This already/not yet construct,
popularized by CH Dodd in 1926, though, is highly
suspect.这已经/尚未兴建，由大众化的CH多德在1926年，虽然是高度怀疑的。 This is evident by the confusion
shown by those who accept it.这是显而易见的，由混乱所表现出的那些接受它。 Amillennialists, Covenant
premillennialists and PD's all accept the idea but disagree on the outworking
of what is already and what is not yet. amillennialists
，圣约premillennialists和钯的大家都接受的想法，但不同意对outworking的是什么，已经是什么还没有。
The church is not
a distinct anthropological group:教会不是一个独特的人类学组：
As Blaising states, "One of the most
striking differences between progressive and earlier dispensationalists, is that
progressives do not view the church as an anthropological category in the same
class as terms like Israel, Gentile Nations, Jews, and Gentile people. . . .The
church is precisely redeemed humanity itself (both Jews and Gentiles) as it
exists in this dispensation prior to the coming of Christ" HOWEVER: It is hard
to discern what Blaising means by this but this view seems to blur the
distinctions between Israel and the church.作为blaising国"
，其中最引人注目的分歧逐步和先前dispensationalists ，是进步人士并不认为教会作为一个人类学类，在同一类条款与以色列一样，
gentile国家，犹太教和gentile人… … 。教会正是救赎人类本身（包括犹太人和外邦人）
，因为它存在于这省却事先向未来的基督"的却是：这是很难辨别什么blaising手段，但这种看法似乎是混淆了区分以色列和教堂。 One PD advocate, John Turner, for
example, refers to the church as the "new
Israel".一钯主张，约翰特纳，举例来说，是指以教会的"新以色列" 。 ALSO: Paul does treat the church as an
anthropological entity distinct from Israel and the Gentiles when he writes,
"Give no offense either to Jews, or to Greeks or to the church of God" (1 Cor.
10:32).还：保罗真的这样看待教会作为一个人类学实体有别于以色列和外邦人的时候，他写道， "让没有进攻要么是犹太人，或希腊人还是神的教会" （
1肺心病。 10:32 ） 。 If the church is
kept distinct from Israel (even believing Israel) how can the church not be a
distinct anthropological group?如果教会是保持有别于以色列（甚至以为以色列）
，又如何能教会不会是一个鲜明的人类学组？
NOTE: This
appears to be another area where Saucy disagrees with Blaising and
Bock.注：这似乎是另一个领域圣诞同意blaising和•博克。 Saucy argues strongly for a clear
distinction between Israel and the church.圣诞辩称强烈，为明确区分以色列和教会。
As he states, "The biblical teaching
about the roles of Israel and the church in history reveals that although they
have much in common, they remain distinctively different".他指出，
"圣经教学的作用，以色列和教会的历史表明，尽管它们有许多共同之处，但他们仍明显不同" 。 Saucy, however, does use confusing "one
people of God" terminology.圣诞，但是否使用混乱， "一人的神"的用语。 By this he means that Israel and the
church are saved in the same way, which is
correct.这个他指的是，以色列和教会保存在以同样的方式，这是正确的。 But if Israel and the church are
"distinctively different," why refer to them as "one people of
God"?但是，如果以色列和教会是"明显不同， "为什么统称他们为"一个人的上帝"吗？ The one people of God concept can
easily be interpreted in the covenant theology sense of no essential distinction
between Israel and the
church.一个人，上帝的概念，可以很容易被解释为在盟约神学意义上的没有什么本质上的区别，以色列和教会。
The mysteries of
the NT have been revealed in some manner in the
OT奥秘新台币已发现在某些方式，在城市旅游局
Saucy writes, "Contrary to the former
[traditional dispensationalists], the contents of both mysteries-ie, the equal
participation of Jew and Gentile in the body of Christ (Eph 3) and his
indwelling in his people (Col 1)-are best understood as fulfillments of Old
Testament prophecies".圣诞写道， "违反前[传统dispensationalists ]
，内容，双方的奥秘-即，平等参与的犹太人和g entile在基督的身体（厄3 ）和他留置在他的人（中校1 ）
-最好理解为fulfillments的旧约圣经预言" 。 While traditional dispensationalists
have taken the NT mysteries to be truths now being revealed that were absolutely
not found in the OT, PD's take the mysteries of
Eph.而传统dispensationalists已采取新台币谜团待真理，现在被发现，是绝对没有发现，在城市旅游局，钯的，采取的奥秘厄。
3 and Col. 1 to be truths that were
partially hidden in the OT that are now being fully revealed in the NT.
3和上校1待真相被部分隐藏在城市旅游局表示，现正充分暴露了在新台币。 The big difference is that PD's see the
NT mysteries as being found in some manner in the
OT.大不同之处是钯的见新台币谜被发现，在某些方式，在城市旅游局。 HOWEVER: though it is true that the
ideas of Gentile salvation and Gentile participation in the covenants were found
in the OT, the body concept including Jew and Gentiles and the "Christ in you"
concept were not found in the
OT.不过：虽然这是事实的思想gentile救亡和gentile参与，在公约被发现在酒店时，身体的概念，包括犹太人和外邦人和"基督在你"的概念，并没有发现在酒店。
The biblical
covenants have been inaugurated and today we are experiencing a "partial"
fulfillment of their promises圣经盟约已启用今天，我们正在经历着一场"局部"实现自己的诺言
PD's see a
partial fulfillment of the spiritual promises of the covenants (Abrahamic,
Davidic and New) but see a future fulfillment of the physical promises in the
millennium.钯的看到一个局部，履行该承诺的精神，就该公约（亚伯拉罕， davidic和新的）
，但看到未来实现物理承诺在二零零零年。 ON THE OTHER HAND: Traditional
dispensationalists do not see the Davidic covenant as being partially fulfilled
in any sense in this
age.在另一方面：传统dispensationalists没有看见davidic盟约被部分履行，在任何意义上，在这个年龄层。
They are also reluctant to say that the
New covenant is fulfilled in any way in this age, though they do believe that
some spiritual benefits of the New covenant are being applied to the
church.他们也不愿意说，新公约是履行以任何方式在这个年龄段，虽然他们确实相信有些精神效益的新的盟约正在被运用到了教堂。
As Homer Kent states, "There is one new
covenant to be fulfilled eschatologically with Israel, but participated in
soteriologically by the church today. This view recognizes that Christ's death
provided the basis for instituting the new covenant, and also accepts the
unconditional character of Jeremiah's prophecy which leaves no room for Israel's
forfeiture. At the same time it also notes that the New Testament passages
definitely relate New Testament Christians to this covenant".正如荷马肯特说，
"有一个新的盟约，以达到eschatologically与以色列，但参加soteriologically由教会今天，这种观点认识到基督的死提供了基本依据，为实行新的盟约，也接受无条件的性质耶利米的预言使得没有自满的余地以色列的没收。在同一时间，它也指出，新约圣经段落肯定与新约圣经的基督徒，以这个公约"
。
Dispensations as
successive arrangements dispensations作为历届安排
Progressive dispensationalists
understand the dispensations not simply as different arrangements between
God and humankind, but as successive arrangements in the progressive revelation
and accomplishment of
redemption.渐进dispensationalists了解dispensations并非单纯由于不同的安排，上帝与人类，但由于连续安排在逐步启示和修养的赎回权。
These dispensations "point to a future
culmination in which God will both politically administer Israel and Gentile
nations and indwell all of them equally (without ethnic distinctions) by the
Holy Spirit".这些dispensations
"点到以后的高潮中，上帝会无论在政治或管理以色列和gentile国家和indwell他们都同样（无种族区分） ，由圣灵" 。
Holistic
redemption in progressive revelation整体赎回，在渐进式的启示
God's divine plan is holistic
encompassing all peoples and every area of life: personal, cultural, societal
and political.上帝的神圣计划，是全面涵盖所有民族和每一个社会生活的各个领域：个人，文化，社会和政治问题。
Pre-tribulation
rapture预磨难破裂
PD's, for the most part, accept the
pre-tribulational view of the Rapture though most of their writings ignore the
issue
altogether.钯的，在多数情况下，接受学前教育tribulational期的破裂，尽管他们的大部分著作忽视的问题，总共。
Hermeneutics of
PD诠释学钯
The foundational difference between
PD and traditional dispensationalism is hermeneutical. With PD's desire for
cordial relations has come a hermeneutical shift away from literal
interpretation, also called the grammatical-historical method, which has been
one of the ongoing hallmarks of dispensationalism.
基础区别PD与传统dispensationalism是诠释学，随着钯的愿望，友好的关系，已经有了长足诠释学转向从字面解释，也可以称为语法-历史的方法，它一直是一个正在进行的标志dispensationalism
。
Elements of PD
hermeneutics元素钯诠释学
Meaning of texts
can change意思文本可以改变
Blaising and Bock believe the meaning
of biblical texts can change. blaising和•博克相信的意思圣经文本无法改变的事实。 "Meaning of events in texts has a
dynamic, not a static, quality." "的含义事件的文本有一个动态的，不是静态的，质量" 。 "Once a text is produced, commentary on
it can follow in subsequent texts. Connection to the original passage exists,
but not in a way that is limited to the understanding of the original human
author." "一旦发现文本制作，解说就可以跟随在其后的文本内容一致。接驳至原通道的存在，但并没有这样一种方式是，仅限于了解原来人类作者"
。 "Does the
expansion of meaning entail a change of meaning? . . .The answer is both yes and
no. On the one hand, to add to the revelation of a promise is to introduce
'change' to it through addition." "是否扩大的意义，需要改变的意思？ … …
。答案是两者对与不对。一方面，要补充的启示承诺，就是要引入'变化' ，它通过另外" 。
Preunderstanding
as part of the interpretive process preunderstanding作为部分的诠释过程
The PD emphasis
on "preunderstanding" as part of the interpretive process is
confusing.规划署强调" preunderstanding "部分的诠释过程是扑朔迷离。 If all they mean by it is that the
interpreter should be aware of one's predetermined ideas so that he can suppress
them and come up with the intended meaning of the text, it is a good
thing.如果所有的意思，那就是口译员应该知道，一个人的预定设想，以使他能打压他们，并制订本意的文本，这是一件好事。 They do not say this,
though.他们不这样说，虽然。 The implication of their writings is
that we all have presuppositions and preunderstandings that influence our
understanding of Scripture but they say nothing on how to deal with
these.言下之意，他们的著作，是我们每个人都有预设和preunderstandings影响我们理解的经文，但他们无话可说，就如何处理这些。
What are they getting
at?它们是什么意思呢？ Does this mean all our interpretations
are the product of our
preunderstandings?这是否意味着我们的所有表述的产物，我们preunderstandings ？ Is it not possible with the help of the
Holy Spirit to lay aside our biases and come up with the intended meaning of the
text?是不是有可能借助圣灵奠定摒除偏见，并制订本意的文本？ This is one area where PD advocates are
too vague.在这方面，钯主张是过于空泛。 What they say, in and of itself is not
wrong, but it could lead to faulty
conclusions.说话是算数的，在其本身是没有错的，但它可能会导致错误的结论。
The complementary
hermeneutic:互补诠释学：
According to this approach, the New
Testament does introduce change and advance; it does not merely repeat Old
Testament revelation.根据这一办法，新约圣经是否引进的变化和进步，它不是仅仅重复旧约启示。 In making complementary additions,
however, it does not jettison old promises.在互补性的添加，不过，这并不抛弃旧的承诺。
The enhancement is not at the expense
of the original promise.增强，是不是建立在牺牲原有的承诺。 For example, with PD, the Davidic
throne is both earthly (as revealed in the OT) and heavenly (as supposedly
revealed in the NT).举例来说，与钯， davidic宝座既是俗世（如透露，在OT ）和天朝（假定透露，在新台币）
。
Evaluation of PD
hermeneutics评价钯诠释学
Part of the confusion over PD is that
its adherents claim to hold to the grammatical-historical method of
interpretation but by it they mean something
different.部分的混乱，钯，是其拥护者声称坚持以语法历史口译方法的，而是由它的意思是不同的。 Historically, the
grammatical-historical method meant that biblical texts had only one meaning
that could not change.在历史上，文法-历史的方法是指圣经文本只有一个意思是不能改变的。 This meaning was what the biblical
author intended.这意思是什么，圣经作者的原意。 This meaning could be found as the
believer put aside his biases, with the help of the Holy Spirit, and sought the
author's meaning by looking at the grammar of the text and taking into account
the historical situation facing the biblical author. PD advocates, though,
say the meaning of texts can change and we cannot be sure of our findings
because of our "preunderstandings." This approach places PD outside the
realm of
dispensationalism.这个意义上可以发现，作为信徒放下自己的偏见，借助圣灵，并征求作者的意思看语法的文本，并考虑到历史情况，面临着圣经作者。
钯倡导者，虽然，说的意思文本，可以改变，所以我们不能确定我们的调查结果，因为我们的" preunderstandings
"这种做法的地方钯外面的境界dispensationalism 。
The future of
PD未来钯
Drift toward
Covenant Theology走向盟约神学
The hermeneutical doors that PD has
opened make very possible the eventual shift to covenant
theology.该诠释学大门钯已开放，使极有可能最终转向盟约神学。 As a covenant theologian, Vern
Poythress is appreciative of the moves PD's have been making.作为一个盟约神学家，
vern波伊思雷斯甚为欣赏的动作，钯的一直在进行。 But he also says, "However, their
position is inherently unstable. I do not think that they will find it possible
in the long run to create a safe haven theologically between classical
dispensationalism and covenantal premillennialism. The forces that their own
observations have set in motion will most likely lead to covenantal
premillennialism after the pattern of George Ladd."但他也说，
"不过，他们的立场是，必然是不稳定的，我不认为他们会发现它可能在长期而言，以营造一个安全的避风港，
theologically古典dispensationalism和covenantal premillennialism
。势力认为他们自己的意见，已在议案，将最有可能导致covenantal premillennialism后格局乔治雷德" 。 Walter A. Elwell: "the newer
dispensationalism looks so much like nondispensationalist premillennialism that
one struggles to see any real difference" Commenting on the one people of God
concept of PD, Bruce Waltke states, "That position is closer to covenant
theology than to dispensationalism".沃尔特甲Elwell宣布：
"新dispensationalism看上去多像nondispensationalist
premillennialism其中一个斗争，以看不出有什么真正的分歧"的评论，对一个人的上帝的观念钯，布鲁斯waltke国家"
，这个立场是接近盟约神学比dispensationalism " 。
Further revisions
and changes进一步修订和变化
"One expects that there will be further
revisions and changes in progressive dispensationalism as time passes. Where it
will all lead and whether or not it will be understood and received by those who
have embraced normative dispensationalism, no one knows. But already progressive
dispensationalism certainly appears to be more than a development with normative
dispensational teaching. Some so-called developments are too radical not to be
called changes" (Ryrie).
"一个预期会有进一步的修正和改变，在进步的dispensationalism随着时间的推移，凡是都会导致与它是否会被理解，并收到由那些拥抱规范dispensationalism
，没有人知道，但已经渐进dispensationalism肯定似乎是一个多的发展与规范dispensational教学一些所谓的发展过于激进，不要被所谓的变化"
（ ryrie ） 。
M
Vlach米vlach
Bibliography
参考书目
C Ryrie,
Dispensationalism; C Blaising and D Bock, Progressive Dispensationalism (1993);
RL Saucy, The Case for Progressive Dispensationalism (1993); Dispensationalism,
Israel and the Church (1992) edited by C Blaising and D Bock; RL Saucy, The
Presence of the Kingdom in the Life of the Church; V Poythress, Understanding
Dispensationalists; H Kent, The Epistle to the Hebrews; WA Elwell,
"Dispensationalists of the Third Kind," Christianity Today, 9/12, 1994,
p. c ryrie ， dispensationalism ; c blaising和D •博克，进步dispensationalism （
1993年） ;研究部主管圣诞，如此渐进dispensationalism （ 1993年） ; dispensationalism ，以色列和教会（ 1992
）主编的C blaising和D •博克;研究部主管圣诞，在场的王国，在教会生活; v波伊思雷斯，理解dispensationalists ;
h肯特，希伯来人书中;佤族Elwell宣布， " dispensationalists的第三类接触" ，基督教的今天， 9 / 12 ， 1994
，页 28; RL Thomas, "A
Critique of Progressive Dispensational Hermeneutics," When the Trumpet Sounds,
p. 28 ;研究部主管托马斯， "批判累进dispensational诠释学， "当小号声，页 415; E. Johnson, "Prophetic
Fulfillment: The Already and Not Yet," Issues in Dispensationalism; C Ryrie,
"Update on Dispensationalism," Issues in Dispensationalism; D Bock, "The Reign
of the Lord Christ," DIC, pp. 415 ;体育约翰逊，
"先知圆满：已经和尚未"问题，在dispensationalism ; c ryrie ， "最新dispensationalism ，
"问题在dispensationalism ; d •博克" ，腥风血雨的主耶稣" ，在DIC ，聚丙烯。 37-67; B Waltke, DIC, p. 37-67
B期waltke ， DIC的页 348. 348 。
Also, see:此外，见：
Dispensationalism
dispensationalism
Ultradispensationalism
ultradispensationalism
Covenant
盟约
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