Dr. Mike Stallard, mstallard@bbc.edu
Dispensational Study Group
Baptist Bible Seminary, faculty.bbc.edu/mstallard
Evangelical Theological Society
Toronto, November 2002
6
early nineteenth century, such insights appeared fairly new and enticing. Today, perhaps they
have become worn and old and some tire of them. Hopefully, we will not become like the
Athenians who "used to spend their time in nothing other than telling or hearing something new"
(Acts 17:21). I find it interesting that much of evangelicalism is looking back in order to go
forward. Many are looking for answers to our postmodern culture based upon the early Church's
understanding of Scripture in an attempt to give answers that are not simply Enlightenment
driven.
14
As I stated earlier, progressive dispensationalists have driven us back to the
Christological focus of the Niagara fathers.
15
I would like to include the Darbyite/Ryrie axis in
our backward look. Perhaps answers for the future of dispensationalism lie, at least partly, in its
past as well.
way to abandonment of the pre-tribulational rapture or toward a possible synthesis with various brands of historical
and covenant premillennialism or any host of concerns. That is the nature of thinking through possible ramifications.
Traditionalists must be given their say about their concerns just as progressives have the right to defend their
developments within the tradition. In my opinion, both sides have too quickly accused the other side of being
pejorative.
14
For example, see Christopher Hall, Reading Scripture with the Church Fathers (Downers Grove, IL:
InterVarsity Press, 1998) and the associated series edited by Thomas Oden (Ancient Christian Commentary on
Scripture, also by IVP).
15
See Craig A. Blaising, "Dispensationalism: The Search For Definition" in Dispensationalism, Israel, and
the Church (Grand Rapids: Zondervan, 1992), 18 and "Dispensationalism, Israel and the Church: Assessment and
Dialogue" in Dispensationalism, Israel, and the Church (Grand Rapids: Zondervan, 1992), 382-83.