Covenant Theology and Dispensationalism

Two contradictory and competing 'systematic theologies' have been, and remain very influential in shaping Christian belief and action.

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Preface

Foreword:

Theological constructs;
frameworks of interpretation

Introduction

Two major theological systems -

(which contradict each other whilst also failing the Berean test: Acts 17:10-11).

Caveat: Whilst focusing on particular interpretations, this is an 'equal opportunities' document in that it offers scope for a variety of opinions right across the theological spectrum.

In the Christian community across the world there are a variety of theological positions. However two of these have gained widespread support and – whilst disagreeing with one another – have both been highly influential in the formulation of belief. And it is important to stress again that these are theological constructs. The earliest of the two has been termed ‘Covenant Theology’ (mainly formulated and codified in the 17th century; see Footnote): the other being ‘Dispensationalism’ (with its origins in the 19th century).
 
The former is a central plank within Presbyterian churches around the world and across the (Presbyterian) denominational spectrum. The latter originated in the UK (pioneered by those within what became the Plymouth Brethren), but crossed the Atlantic to become hugely influential in the late 19th century. Dispensationalism informed the belief of the pentecostal churches at the start of the 20th century and has, since then, expanded both denominationally and geographically.

Covenant Theology

Covenant Theology (CT) developed two principal terms to describe its dual covenant interpretational framework viz. a Covenant of Works and a Covenant of Grace. (Some argue that there is only one covenant – the Covenant of Grace. Others include a Covenant of Redemption between the Father and the Son.) These theological terms have been employed to develop a whole range of doctrines and, because of the influence that they have had, we will (d.v.) come back to these later in more detail.

However, for the moment, and with reference to the most common 'dual-covenant' view – developed first by Dudley Fenner, an English Puritan, in 1585; and then Scottish theologian Robert Rollock (1555 - 1598)  – it is sufficient to say that the (theological) Covenant of Works is used to denote the period prior to the Fall in the Garden of Eden. In simple terms the Covenant of Works would say: “If Adam and Eve had obeyed the instructions given to them then they would have been OK. “ However Adam and Eve didn’t, so God had to embark on Plan B – the Covenant of Grace.”

This term – again simply speaking, but remembering that it is a theological expression, not a biblical, one – covers the continuous period from the Fall until the final consummation and Kingdom come.
However this span of time is (it is argued) should be split into two ‘administrations’ (again a non-biblical term); basically delineated by the Old Testament (OT) and the New Testament (NT) periods. In these two ‘administrations’ (it is said) God applied the same principles but in two different situations and in two different ways to the one people of God. These were Israelites in the OT and believers (Gentile and Jewish) in NT times.

Whilst this is a convenient hermeneutic, it is not biblical. The nation of Israel was in effect a theocracy within which some were in communion with God (cf Heb. 11) while others very obviously, were not. In contrast the church (in the true sense of the bride of Christ) comprises solely of people in blood-bought communion with God.
So 'OT Israel = OT expression of church' is both overly-simplistic and grossly misleading . As a corollary, 'Church = Israel' is also untrue. (More on this below.) But as Covenant Theology has been widely accepted as ‘biblical’ it has led directly to (for instance) infant baptism. Accordingly paedobaptism is claimed to be the NT equivalent of circumcision – even though circumcision was never the symbol of salvation and union with God; and was only ever applied to males. [Again, more on this at later date (d.v.) when looking at 'Who are Abraham's seed?']

One of the other principal, and even more serious, mistakes deriving from Covenant Theology has led to what is commonly called ‘Replacement Theology’. This ‘theology’ – also termed Supercessionism – teaches that the Jews have now been ‘replaced’ by the mainly-Gentile church and (therefore, by deduction and logic) the promises to the Jews have now either all been fulfilled or spiritualised; or will find any contemporary or future fulfillment in the church. (So for instance many older Bibles have chapter headings for Isaiah 59 as “God’s curses on the Jews” and Isaiah 60 as “God’s blessings on the Church”.)
The ‘replacement’ view is most emphatically rejected by Paul in his letter to the (Jewish and Gentile) church at Rome. In fact this is his core message (Rom 11:1-2; 11-12) and the underlying reason for writing this – his longest – letter.

Dispensationalism

In contrast to Covenant Theology the other system of interpretation that has attracted widespread support is that of Dispensationalism.

There is a view that Dispensationalism (as distinct from, but embracing pre-millennialism) has its genesis in a Scottish believer (Margaret Macdonald; 1815-1840) and a Church of Scotland minister (Rev. Edward Irving; 1792-1834). What is undisputed is the fact the John Nelson Darby (founder of the Plymouth Brethren as a distinct grouping with its roots in the wider Brethren movement) is the latter-day father of this theological system. Darby took his pre-tribulation rapture teachings (the removal of believers from the earth prior to the return of Christ and before the ‘great tribulation’ of Matt. 24) to America where they were enthusiastically embraced by a lawyer called Cyrus I. Scofield (1843-1921).
 
Scofield in turn produced the Scofield Reference Bible (first published 1909) which is annotated throughout in support of Darby’s interpretations – especially with reference to eschatology, the end-time prophecies and events regarding Christ’s return. The Scofield Bible has been hugely influential right through to the present day – in America and right around the world. The teachings are now being propagated through the Moody Bible Institute in Chicago, Dallas Theological Seminary, and more than 200 other lesser-known Bible institutes..

Dispensationalism divides history into sections, covering the periods of Innocence, Conscience, Civil Government, the Patriarchs, the Law, Grace (the church age), the Millennium and the final consummation leading to the everlasting kingdom. However, and perhaps because this theological system lacks biblical warrant,  there is a range of opinions (disagreement) on how many dispensations there are (varying from three to eight) and where, in history and in Scripture, the dividing lines lie.
But irrespective of the number of dispensations, the agreed assumption is that God has dealt differently with his world and its people in each of these different dispensations. Accordingly then, a different hermeneutic needs to be applied to the different portions of Scripture which cover these different periods of time.

What is also generally agreed is that the church age is a parenthesis – a defined interlude – in God’s overall plan of salvation i.e. in the OT God is dealing through the Jews while the NT is the time of the Gentile church until Jesus’s rapture of the saints

 In summation...

2.

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