dispensationalism, it remains puzzling to me why we so quickly abandon the tradition's view of
itself. Recently, we have so focused on the discontinuities in the past that I fear we have too
readily overlooked the continuity in the tradition.
am not sure that a complete abandonment of this Darbyite/Ryrie portrait will help us down the
road in defining who we are as dispensationalists. At least, we must continue to advance in
historical studies of our own tradition, something that is still incomplete at best.
of theology that identifies the dispensational distinctions as the major key to interpreting
correctly the Scriptures. This stands out against the covenant approach which sees the covenant
of grace as the major key to interpreting correctly the Scriptures." When he said this, I must
confess that Ryrie's famous third, yet ignored point, came to my mind the doxological unifying
theme of the Bible. John elsewhere correctly refers to Ryrie's focus on doxology as evidence that
dispensationalists have been concerned about taking diversity to an extreme and that some
approach to unity must be voiced. I had abandoned Ryrie's point early on in seminary training
because I was told to do so, but over the last few years have come back to it as something that
needs to be recaptured. It may be true, as John Master says, that the notion of kingdom is a better
way to integrate theology at the highest level. However, this does not rule out the significance of
Ryrie's insight.
that Ryrie wanted us to consider. As one reads the Bible at face value (literal interpretation),
Ryrie would say, he not only recognizes a distinction between the two institutions of Israel and
the Church, the interpreter goes on to see an even larger mosaic of what God is doing through the
panorama of the ages. This multi-faceted plan of God better gives God his due than does the
single-track system of covenant theology with its focus on individual redemption through
election.
one main thing throughout history. This diversity is played out in the progression of both
continuity and discontinuity in the various dispensations of divine history all to the glory of God.
that the distinction between Israel and the Church informs the content of much of that structure.
Thus, I would still prefer Ryrie's definition of dispensationalism, even if it needs refinement as I
have argued elsewhere.
The Edwin Mellen Press, 2002), 61-73.
define anything such as orthodox Christianity.