Progressive Dispensationalism漸進dispensationalism

General Information 一般資料

Introduction導言

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.).近年來一直在上升,已經成為被稱為漸進dispensationalism ( PD )的(其他的標籤,鈀包括"訂正" , "重構" ,或者說"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.黨羽,以鈀見自己被在線路的規範或傳統dispensationalism ,但在同一時間內,已提出了若干變化和/或修改傳統dispensational制度。 Thus, PD adherents view themselves as furthering the continual development of dispensational theology.因此,鈀的信徒們把自己看作是促進持續發展的dispensational神學。 It is also true that progressive dispensationalists seek a mediating position between traditional dispensationalism and nondispensational systems.這也是事實累進dispensationalists尋求調解的立場之間的傳統dispensationalism和nondispensational系統。

The meaning of progressive意思漸進

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).據查爾斯ryrie ,形容詞'漸進式'是指中央特尼特說,亞伯拉罕, davidic ,而新的盟約正逐步完成,今天(以及具有fulfillments在千禧年王國) 。 According to Craig Blaising, The name progressive dispensationalism is linked to the progressive relationship of the successive dispensations to one another.據克雷格blaising ,人名,漸進dispensationalism掛逐步關係歷任dispensations給對方。

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Origin of PD原產地鈀

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.該首度公開亮相鈀作了關於1986年11月20日,在dispensational研究小組,結合年度會議的福音派神學協會在佐治亞州亞特蘭大。 . . . Actually, the label 'progressive dispensationalism' was introduced at the 1991 meeting, since 'significant revisions' in dispensationalism had taken place by that time.其實,在標籤'漸進式dispensationalism '介紹了在1991年的一次會議上,因為'重大修改'在dispensationalism已發生了,到那時候。 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.有些人認為丁巴克的總統施政報告,在第33屆年會的福音神學,社會對1981年12月29日作為先導的一些看法鈀。 His address was called, False Dichotomies Between the Testaments.他的講話被稱為虛假兩極對立之間的見證。

PD proponents鈀倡議者

Craig Blaising, Darrell Bock, Robert Saucy, Kenneth Barker, David Turner, John Martin.克雷格blaising , ( Darrell •博克,羅伯特聖誕,丁巴克,大衛特納,約翰馬丁。 NOTE: It should not be thought that all who have associated themselves with PD in some way are agreed on all issues.注:不應該認為所有的人都表示贊同與鈀在某種程度上都同意,問題都可以談。 Blaising and Bock have been the most prolific in promoting PD so it is their views that will mostly be examined. blaising和•博克一直是最多產在推動鈀,所以這是他們的看法大部分會審查。

Beliefs of PD信仰鈀

Jesus' is currently reigning from David's throne in heaven耶穌的是,目前執政的,由大衛的寶座在天上

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.按照傳統dispensationalism ,耶穌是目前開天闢地時,右手的父親,但他不是坐在大衛的寶座,也有他的救世主英國統治尚未開始。 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.漸進dispensationalism ,不過,教導我們,主耶穌是現在執政的,因為大衛的國王在天上,在右手的父親在'已經'圓滿方面的davidic英國,而且他也將統治地球在千年'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,根據鈀, davidic王座與天堂的寶座上的耶穌右手的父親是同一個。 The use of Psalm 110 and 132 in Acts 2 are used to support this claim that Jesus is currently reigning as Davidic King.使用詩篇110和132在行為2是用來支持這種說法,耶穌是目前執政作為davidic國王。 HOWEVER, This view is suspect for a number of reasons:不過,這種說法是令人懷疑的,為幾個原因:

The "already" aspect of the Kingdom arrived (and stayed) with the first coming of Christ "已經"方面的抵達英國(留)與第一次來的基督

Thus, when Jesus said the kingdom of heaven is near this meant the kingdom had actually arrived.因此,當耶穌說,天國近了,這意味著英國實際上已抵達。 HOWEVER:然而:

The church is not a distinct anthropological group:教會不是一個獨特的人類學組:

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.作為blaising國" ,其中最引人注目的分歧逐步和先前dispensationalists ,是進步人士並不認為教會作為一個人類學類,在同一類條款與以色列一樣, gentile國家,猶太教和gentile人… … 。教會正是救贖人類本身(包括猶太人和外邦人) ,因為它存在於這省卻事先向未來的基督"的卻是:這是很難辨別什麼blaising手段,但這種看法似乎是混淆了區分以色列和教堂。 One PD advocate, John Turner, for example, refers to the church as the "new Israel".一鈀主張,約翰特納,舉例來說,是指以教會的"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).還:保羅真的這樣看待教會作為一個人類學實體有別於以色列和外邦人的時候,他寫道, "讓沒有進攻要么是猶太人,或希臘人還是神的教會" ( 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?如果教會是保持有別於以色列(甚至以為以色列) ,又如何能教會不會是一個鮮明的人類學組?

NOTE: This appears to be another area where Saucy disagrees with Blaising and Bock.注:這似乎是另一個領域聖誕同意blaising和•博克。 Saucy argues strongly for a clear distinction between Israel and the church.聖誕辯稱強烈,為明確區分以色列和教會。 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, "聖經教學的作用,以色列和教會的歷史表明,儘管它們有許多共同之處,但他們仍明顯不同" 。 Saucy, however, does use confusing "one people of God" terminology.聖誕,但是否使用混亂, "一人的神"的用語。 By this he means that Israel and the church are saved in the same way, which is correct.這個他指的是,以色列和教會保存在以同樣的方式,這是正確的。 But if Israel and the church are "distinctively different," why refer to them as "one people of God"?但是,如果以色列和教會是"明顯不同, "為什麼統稱他們為"一個人的上帝"嗎? The one people of God concept can easily be interpreted in the covenant theology sense of no essential distinction between Israel and the church.一個人,上帝的概念,可以很容易被解釋為在盟約神學意義上的沒有什麼本質上的區別,以色列和教會。

The mysteries of the NT have been revealed in some manner in the OT奧秘新台幣已發現在某些方式,在城市旅遊局

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".聖誕寫道, "違反前[傳統dispensationalists ] ,內容,雙方的奧秘-即,平等參與的猶太人和g entile在基督的身體(厄3 )和他留置在他的人(中校1 ) -最好理解為fulfillments的舊約聖經預言" 。 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.而傳統dispensationalists已採取新台幣謎團待真理,現在被發現,是絕對沒有發現,在城市旅遊局,鈀的,採取的奧秘厄。 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待真相被部分隱藏在城市旅遊局表示,現正充分暴露了在新台幣。 The big difference is that PD's see the NT mysteries as being found in some manner in the OT.大不同之處是鈀的見新台幣謎被發現,在某些方式,在城市旅遊局。 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.不過:雖然這是事實的思想gentile救亡和gentile參與,在公約被發現在酒店時,身體的概念,包括猶太人和外邦人和"基督在你"的概念,並沒有發現在酒店。

The biblical covenants have been inaugurated and today we are experiencing a "partial" fulfillment of their promises聖經盟約已啟用今天,我們正在經歷著一場"局部"實現自己的諾言

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.鈀的看到一個局部,履行該承諾的精神,就該公約(亞伯拉罕, davidic和新的) ,但看到未來實現物理承諾在二零零零年。 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:傳統dispensationalists沒有看見davidic盟約被部分履行,在任何意義上,在這個年齡層。 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.他們也不願意說,新公約是履行以任何方式在這個年齡段,雖然他們確實相信有些精神效益的新的盟約正在被運用到了教堂。 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".正如荷馬肯特說, "有一個新的盟約,以達到eschatologically與以色列,但參加soteriologically由教會今天,這種觀點認識到基督的死提供了基本依據,為實行新的盟約,也接受無條件的性質耶利米的預言使得沒有自滿的餘地以色列的沒收。在同一時間,它也指出,新約聖經段落肯定與新約聖經的基督徒,以這個公約" 。

Dispensations as successive arrangements dispensations作為歷屆安排

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.漸進dispensationalists了解dispensations並非單純由於不同的安排,上帝與人類,但由於連續安排在逐步啟示和修養的贖回權。 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".這些dispensations "點到以後的高潮中,上帝會無論在政治或管理以色列和gentile國家和indwell他們都同樣(無種族區分) ,由聖靈" 。

Holistic redemption in progressive revelation整體贖回,在漸進式的啟示

God's divine plan is holistic encompassing all peoples and every area of life: personal, cultural, societal and political.上帝的神聖計劃,是全面涵蓋所有民族和每一個社會生活的各個領域:個人,文化,社會和政治問題。

Pre-tribulation rapture預磨難破裂

PD's, for the most part, accept the pre-tribulational view of the Rapture though most of their writings ignore the issue altogether.鈀的,在多數情況下,接受學前教育tribulational期的破裂,儘管他們的大部分著作忽視的問題,總共。

Hermeneutics of PD詮釋學鈀

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. 基礎區別PD與傳統dispensationalism是詮釋學,隨著鈀的願望,友好的關係,已經有了長足詮釋學轉向從字面解釋,也可以稱為語法-歷史的方法,它一直是一個正在進行的標誌dispensationalism 。

Elements of PD hermeneutics元素鈀詮釋學

Meaning of texts can change意思文本可以改變

Blaising and Bock believe the meaning of biblical texts can change. blaising和•博克相信的意思聖經文本無法改變的事實。 "Meaning of events in texts has a dynamic, not a static, quality." "的含義事件的文本有一個動態的,不是靜態的,質量" 。 "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." "一旦發現文本製作,解說就可以跟隨在其後的文本內容一致。接駁至原通道的存在,但並沒有這樣一種方式是,僅限於了解原來人類作者" 。 "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." "是否擴大的意義,需要改變的意思? … … 。答案是兩者對與不對。一方面,要補充的啟示承諾,就是要引入'變化' ,它通過另外" 。

Preunderstanding as part of the interpretive process preunderstanding作為部分的詮釋過程

The PD emphasis on "preunderstanding" as part of the interpretive process is confusing.規劃署強調" preunderstanding "部分的詮釋過程是撲朔迷離。 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,那就是口譯員應該知道,一個人的預定設想,以使他能打壓他們,並制訂本意的文本,這是一件好事。 They do not say this, though.他們不這樣說,雖然。 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,他們的著作,是我們每個人都有預設和preunderstandings影響我們理解的經文,但他們無話可說,就如何處理這些。 What are they getting at?它們是什麼意思呢? Does this mean all our interpretations are the product of our preunderstandings?這是否意味著我們的所有表述的產物,我們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?是不是有可能借助聖靈奠定摒除偏見,並制訂本意的文本? This is one area where PD advocates are too vague.在這方面,鈀主張是過於空泛。 What they say, in and of itself is not wrong, but it could lead to faulty conclusions.說話是算數的,在其本身是沒有錯的,但它可能會導致錯誤的結論。

The complementary hermeneutic:互補詮釋學:

According to this approach, the New Testament does introduce change and advance; it does not merely repeat Old Testament revelation.根據這一辦法,新約聖經是否引進的變化和進步,它不是僅僅重複舊約啟示。 In making complementary additions, however, it does not jettison old promises.在互補性的添加,不過,這並不拋棄舊的承諾。 The enhancement is not at the expense of the original promise.增強,是不是建立在犧牲原有的承諾。 For example, with PD, the Davidic throne is both earthly (as revealed in the OT) and heavenly (as supposedly revealed in the NT).舉例來說,與鈀, davidic寶座既是俗世(如透露,在OT )和天朝(假定透露,在新台幣) 。

Evaluation of PD hermeneutics評價鈀詮釋學

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.部分的混亂,鈀,是其擁護者聲稱堅持以語法歷史口譯方法的,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.在歷史上,文法-歷史的方法是指聖經文本只有一個意思是不能改變的。 This meaning was what the biblical author intended.這意思是什麼,聖經作者的原意。 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.這個意義上可以發現,作為信徒放下自己的偏見,借助聖靈,並徵求作者的意思看語法的文本,並考慮到歷史情況,面臨著聖經作者。 鈀倡導者,雖然,說的意思文本,可以改變,所以我們不能確定我們的調查結果,因為我們的" preunderstandings "這種做法的地方鈀外面的境界dispensationalism 。

The future of PD未來鈀

Drift toward Covenant Theology走向盟約神學

The hermeneutical doors that PD has opened make very possible the eventual shift to covenant theology.該詮釋學大門鈀已開放,使極有可能最終轉向盟約神學。 As a covenant theologian, Vern Poythress is appreciative of the moves PD's have been making.作為一個盟約神學家, vern波伊思雷斯甚為欣賞的動作,鈀的一直在進行。 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."但他也說, "不過,他們的立場是,必然是不穩定的,我不認為他們會發現它可能在長期而言,以營造一個安全的避風港, theologically古典dispensationalism和covenantal premillennialism 。勢力認為他們自己的意見,已在議案,將最有可能導致covenantal premillennialism後格局喬治雷德" 。 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".沃爾特甲Elwell宣布: "新dispensationalism看上去多像nondispensationalist premillennialism其中一個鬥爭,以看不出有什麼真正的分歧"的評論,對一個人的上帝的觀念鈀,布魯斯waltke國家" ,這個立場是接近盟約神學比dispensationalism " 。

Further revisions and changes進一步修訂和變化

"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). "一個預期會有進一步的修正和改變,在進步的dispensationalism隨著時間的推移,凡是都會導致與它是否會被理解,並收到由那些擁抱規範dispensationalism ,沒有人知道,但已經漸進dispensationalism肯定似乎是一個多的發展與規範dispensational教學一些所謂的發展過於激進,不要被所謂的變化" ( ryrie ) 。

M Vlach米vlach
Bibliography 參考書目
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,進步dispensationalism ( 1993年) ;研究部主管聖誕,如此漸進dispensationalism ( 1993年) ; dispensationalism ,以色列和教會( 1992 )主編的C blaising和D •博克;研究部主管聖誕,在場的王國,在教會生活; v波伊思雷斯,理解dispensationalists ; h肯特,希伯來人書中;佤族Elwell宣布, " dispensationalists的第三類接觸" ,基督教的今天, 9 / 12 , 1994 ,頁 28; RL Thomas, "A Critique of Progressive Dispensational Hermeneutics," When the Trumpet Sounds, p. 28 ;研究部主管托馬斯, "批判累進dispensational詮釋學, "當小號聲,頁 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 ;體育約翰遜, "先知圓滿:已經和尚未"問題,在dispensationalism ; c ryrie , "最新dispensationalism , "問題在dispensationalism ; d •博克" ,腥風血雨的主耶穌" ,在DIC ,聚丙烯。 37-67; B Waltke, DIC, p. 37-67 B期waltke , DIC的頁 348. 348 。


Also, see:此外,見:
Dispensationalism dispensationalism
Ultradispensationalism ultradispensationalism
Covenant 盟約

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