INTRODUCTION AND HISTORICAL UPDATE

 

WELCOME

Just when you thought it safe to surf the Internet, Gary North drops ICE into the water! The Institute for Christian Economics (I.C.E.) is coming on-line with several of its newsletters here in January, 1997. We are thankful to the Sovereign Lord for opening up this technology for the spread of biblical and theological research. And we welcome new readers on-line!

With this new accessibility I think it might be helpful in our first two issues in this electronic format to explain to new readers what we are up to in general and what I hope to do in this e-mail newsletter in particular. (Stephen Wright, the comedian, informs us that he went to a general store but they would not let him buy anything specific. In order to save you from such frustration, I will be specific.)

This newsletter will concentrate on the new form of dispensationalism (progressive dispensationalism) showing: (1) Why dispensationalism has been forced to make radical changes in the system; (2) where these emendations have been made; and (3) the implications of the changes. Reference to the older varieties of dispensationalism will be only for purposes of illustrating the change, and as a post mortem. But before I actually engage that mission I think it appropriate to provide a little historical background to get our new readers up-to-speed.

REVIVAL OF THE NEWSLETTER

After writing the Dispensationalism in Transition newsletter for seven years (1989-1995), the Institute for Christian Economics (I.C.E.) dropped it due to disappointment with the infrequent and incompetent dispensationalist responses to Christian Reconstructionism. Dr. North, I.C.E. president, bemoaned the catatonic state of old-line dispensationalism with its reactionary responses to anything non-dispensational, particularly to I.C.E.'s Christian Reconstruction theology. The old-line dispensationalist holds strongly to the lawyer's maxim: "If you can't pound the facts, pound the table." North was also disappointed with the lack of response by the new-line dispensationalism (i.e., "progressive dispensationalism").

But we now revive the Dispensationalism in Transition newsletter in this new electronic format. A part of the reason for this change of heart is a recent willingness to seriously engage Reconstructionism. Evidence of this comes from several developments. I will cite three which involve me. I have been issued three book contracts, two from Zondervan and one from Kregal for the purpose of debating eschatological issues of Reconstructionist interest.

The first book will be Three Views of the End of History (Zondervan, 1997) edited by Darrell L. Bock of Dallas Theological Seminary. This book will compare the three most noteworthy evangelical millennial options: Progressive dispensationalism will be defended by Craig Blaising (Dallas Theological Seminary), amillennialism by Richard Gaffin and Robert Strimple (both of Westminster Theological Seminary), and Reconstructionist postmillennialism by me, Kenneth Gentry (Directed-studies Instructor with Southern California Center for Christian Studies, P.O. Box 328, Placentia, CA 92871).

The second book will be Four Views of the Book of Revelation (Zondervan 1997) edited by C. Marvin Pate (Moody Bible Institute). The four views presented will be: The now/not yet view of progressive dispensationalism (Pate), the futurist-literalist view of old line dispensationalism (Robert Thomas, Master's Seminary), the idealist view (Sam Hamstra), and the preterist (Revelation as already fulfilled) view (Kenneth Gentry).

The third book will be The Great Tribulation: Past or Future? (Kregal, 1997). I will be debating Thomas Ice (a dispensational futurist) in a unique format, known as dual track debating.

This new willingness of major evangelical publishers to include the Reconstructionist viewpoint is a most welcome change from the earlier Cold War days of "Don't Ask; Don't Tell." But some of our newer Web readers might be confused as to the nature of Reconstructionism. So, before I can critique dispensationalism for you, I would like to briefly answer the question:

WHAT IS CHRISTIAN RECONSTRUCTIONISM?

The Institute for Christian Economics represents a branch of reformed or Calvinistic theology known as Christian Reconstructionism. Though I.C.E. is not the only institution representing Reconstructionism, it is one of the most prolific publishers of Reconstructionist literature. So I think it wise to provide a little general background on Reconstructionism, especially in light of some confusion and too much distortion regarding the nature and goals of Reconstruction thought.

Christian Reconstructionism is one of the most misunderstood of theological schools in evangelicalism today. Most of the misunderstanding (but not all of it) comes from dispensationalism — particularly the old-line variety of the John Walvoord-Charles Ryrie-Dwight Pentecost type. Old-line dispensationalists have mercilessly and mindlessly attacked Christian Reconstructionism in several scurrilous books (though these attacks are not from the three aforementioned theologians themselves, but from their populist followers).

WHY THE SCURRILOUS ASSAULTS?

H. Wayne House and Thomas D. Ice's Dominion Theology: Blessing or Curse? (1988), was the first full-fledged book-length attack on Reconstructionism. It has been saved from also being the most incompetent analysis only because of the rapid-fire follow-up works by best-selling populist prophecy-buffs Dave Hunt and Hal Lindsey which have snatched that crown from it. Thankfully, after being shown the numerous errors in the book, Dr. Wayne House, as a scholar and a gentleman, has expressed disappointment in it and regrets its publication. The errors rampant in the work — many of mundane historical facts not subject to debate — reduced the book's credibility to the level of The National Enquirer.

In our response to House and Ice entitled House Divided: The Break-up of Dispensationalism (I.C.E: 1989) the late Dr. Greg L. Bahnsen (1948-1995) and I examined the charges and exposed the errors in House and Ice's book in particular and the confusion regarding Reconstructionist thought in general. We did so while critiquing the systemic errors in dispensationalism. Though House and Ice's book is out-of-print, ours is currently in its second printing by I.C.E. (P.O. Box 8000, Tyler, TX 75711).

Dave Hunt's Whatever Happened to Heaven? (Harvest House: 1989) was released next. Hunt's confusion seems to result from several problems: his lack of formal theological training (he is an accountant by training); his commitment to a strong Arminianism (he constantly warns about Calvin and Calvinism); and a naive audience unaccustomed to careful theological reflection (this reduces thoughtful feedback and self-correction).

In 1989 Dave Hunt and Thomas Ice debated Gary DeMar (President of American Vision, P.O. Box 724088, Atlanta, GA 31139) and me on the John Ankerburg Show before an audience of about 300 people in Dallas, Texas. Unfortunately, the television show never aired, despite the expense involved in filming six thirty-minute segments. The reason it was not shown seems quite apparent: The series was designed to expose Reconstructionism as dangerous, error-ridden absurdity. But during the course of the filming it became painfully obvious that neither Ankerburg nor Ice and Hunt had their facts straight (unfortunately for Ankerburg, he was heavily dependent upon House and Ice's book and was not aware of its many errors). It is hard to "expose" something you know little about!

Hal Lindsey's The Road to Holocaust (New York: Bantam, 1989) appeared in bookstores next. Unfortunately, it attempted to paint Reconstructionism as a dangerous sociological phenomenon committed to a theology forming the foundation of anti-Semitism. This was despite the evidence to the contrary. In point of fact, Reconstructionists encourage mission work among the Jews, for instance, through Chaim Ministries (P.O. Box 133, Glenside, PA 19038) and by Jewish-Christian Reconstructionist Steve Schlissel's, Urban Nations (1405 Ave. Z — Box 110, Brooklyn, NY 11235). What is more, Reconstructionists are postmillennialists who believe the Jewish race will convert to Christ in the future (see: Kenneth L. Gentry, Jr., He Shall Have Dominion: A Postmillennial Eschatology [2d ed.: Tyler, Tex.: Institute for Christian Economics, 1996]). Lindsey's work also suffered from plagiarism from House and Ice's work — a plagiarism documented in careful detail in the appendix to Bahnsen and Gentry, House Divided: The Break-up of Dispensationalism.

WHAT DO RECONSTRUCTIONISTS BELIEVE?

Our newsletter's critique of dispensationalism is not a critique-in-general. We do not believe in theology-in-general or ethics-in-general; we are committed to a specific, definitive form of biblically derived theology and ethics. We are analyzing evolving dispensationalism from a particular perspective: Christian Reconstructionism. Nevertheless, most of our analysis will expose the problems with dispensationalism in a way that will prove helpful even for a general evangelical audience.

Christian Reconstructionism, which arose on the evangelical scene in the 1960s, is a branch of historic reformed Calvinism. In fact, it is often called "neo-Puritanism" because of its theological similarities to English and New-England Puritanism. By way of example, see the writings of Westminster Assembly participant George Gillespie (1613-1649): "Wholesome Severity Reconciled with Christian Liberty" (published in Christopher Coldwell, ed., "Anthology of Presbyterian & Reformed Literature" vol. 4 by Naphtali Press, P.O. Box 141084, Dallas, Texas 75214).

The three formative scholars reviving this form of Puritan thought have been: Dr. R. J. Rushdoony of the Chalcedon Foundation in Vallecito, California. Rushdoony is the author of many valuable books, including the important two volume study The Institutes of Biblical Law. Dr. Gary North of the Institute for Christian Economics in Tyler, Texas. North is the author of more than thirty books on a wide range of issues, including the important multi-volume Old Testament commentary, An Economic Commentary on the Bible. The late Dr. Greg L. Bahnsen of the Southern California Center for Christian Studies. From the 1980s and up until his death on December 11, 1995, Dr. Bahnsen was the leading Van Til presuppositionalist apologist. He was also the author of the foundational theonomic work on ethics (a major concern of Reconstructionism): Theonomy in Christian Ethics.

Briefly, Reconstructionism's distinctives involve five key emphases. All of these are held as a system by what may be called: capital "R" Reconstructionists. There are some who adhere to points three and four but dismiss one or another of the other points. We call these small "r" reconstructionists. The five emphases of Christian Reconstructionism are:

(1) High Calvinism, involving the absolute sovereignty of God in creation, providence, ethics, and salvation. The core theology of Reconstructionism is the historic reformed theology of John Calvin and the Westminster Confession of Faith. See: Ephesians 1 and Romans 9.

(2) Covenant theology, understanding God's dealings with man in terms of biblical covenants involving God-revealed ethical obligations and God-threatened historical sanctions for their breach. Reconstructionism follows the covenantal approach to Scripture as over against the dispensational approach. See: Genesis 17 and Ephesians 2:12-22.

(3) Postmillennial eschatology, holding the hope of the eventual world-wide dominance of the gospel of Jesus Christ through a Spirit-blessed exposition and proclamation of the Word of God. Postmillennialism offers a hope-filled expectation for the future, providing optimism for human culture in the historical long run. See: Psalm 2 and Matthew 13.

(4) Theonomic ethics, setting forth the full revelation of God in Scripture as the divinely inspired foundation for personal ethics, civil morality, and free-market economics. Theonomic ethics encourages the application of the whole word of God, including the Old Testament law (when properly interpreted and allowing for certain New Testament emendations) to the modern situation. See: Matthew 5:17-19 and Romans 7-8.

(5) Presuppositional apologetics, defending the Christian faith on the basis of the self-attesting authority of God. The presuppositionalist argues by means of the transcendental proof for the existence of God, asserting the impossibility of any philosophy contrary to the biblical view. See: Isaiah 40 and Romans 1.

These are Reconstructionist or  they are not the whole of Reconstructionist theology. In fact, we assume the following evangelical doctrines, which are foundational to the distinctive Reconstructionist theology and worldview:

-The eternal existence of the Triune God, Father, Son, and Holy Spirit, with each member of the Trinity being eternally co-equal in glory, authority, and power.

-The creation of the universe ex nihilo by God in the space of six twenty-four hour days according to the clear revelation of God in Genesis 1.

-The divine inspiration, absolute authority, and perfect inerrancy of the sixty-six books of Scripture in their original manuscripts.

-The literal existence of historical Adam, who falls into sin when tempted by Satan, thereby causing the entry of sin into the human race.

-The incarnation of the Second Person of the Trinity in the person of Jesus Christ by means of the virgin birth and in fulfillment of Old Testament prophecy.

-Christ's absolutely sinless earthly life and ministry for the purpose of perfectly keeping God's Law so that he might die on the cross for the sins of the elect.

-Christ's real death on the cross, his miraculous physical resurrection from the dead, and his literal ascension into heaven where he is now seated at the right hand of God.

-The gospel of salvation by sovereign grace through faith in Christ apart from any meritorious works of man.

-The future glorious, visible, personal second coming of Christ for the purpose of concluding human history, resulting in the resurrection of the dead and the judgment of all men.

-The eternal destiny of all men, with believers in Christ dwelling in bliss in the presence of God in heaven and in the New Creation, and unbelievers suffering the judgment of God in everlasting, conscious torment in hell.

Christian Reconstructionism, then, is a conservative, evangelical theology, generating a full-orbed Christian worldview and Christian social theory. It is a growing phenomenon held by devout Christians from various denominational backgrounds. It is not a movement, nor a church, but a theological orientation, a rigorously biblical worldview.

WHY THIS NEWSLETTER?

Reconstructionists accept dispensationalists as brothers and sisters in Christ. We serve the same Lord who has revealed himself to us in Holy Scripture. But we believe dispensationalism, due to its enormous influence among millions of believers, is a major impediment to the expansion of Christian influence in the world. Dispensationalism is principially opposed to two vitally important concepts:

(1) The idea of historical progress by means of gospel victory before the coming of Christ. (See: Kenneth Gentry, The Greatness of the Great Commission: The Christian Enterprise in a Fallen World, Tyler, Tex.: Institute for Christian Economics.)

(2) A distinctly Bible-based social theory, including civil ethics (See: Gary North, Millennialism and Social Theory, Tyler, Tex.: Institute for Christian Economics).

This defeatist pessimism was inherent in the system since the beginning: According to Tom Firak in Who's Who in Christian History (Tyndale: 1992): John Nelson Darby (putative founder of dispensationalism) "felt that it was presumptuous and arrogant for anyone to attempt reconstruction of the church according to patterns seen in the early church since God had never previously revived a dispensation that had failed. All that was left for Christians to do, according to Darby, was to walk in faithfulness to the Lord, avoiding unrighteousness and awaiting his return while meeting together in the Lord's name in all simplicity."

The failure of academic dispensationalists to develop a Christian social theory and the unfortunate tendency among the non-theologian dispensationalist to withdraw from cultural involvement ("we don't polish brass on a sinking ship") has created a cultural vacuum allowing humanism to gain ascendancy in modern culture. Reconstructionists believe that there is at least some degree of cause-and-effect relationship between the ascendancy of dispensationalism in the Christian community (with its pessimistic retreatism and short-term view of history) and the dominance of secular humanism in wider society in our century.

Though dispensationalism is a relatively new theological phenomenon (created in the early 1800s), it has grown to a place of remarkable dominance in evangelicalism. The best-selling book of the seventies, Hal Lindsey's The Late Great Planet Earth, sold 35 million copies. It is still selling today, despite the fact that it (erroneously) suggests 1988 as the time of the rapture and the beginning of the Great Tribulation. Another multi-million copy Lindsey best-seller is also still in print despite its similar premise: The 1980s: Countdown to Armageddon. The naivete of evangelical Christendom is without limits.

Dispensationalism has successfully accomplished this dominance through clever marketing (Bible conferencing, institutional networking, reference Bible production), sensationalistic publications (production of prophetic charts, newspaper exegesis calling for the imminent end, last days newsletters and books), theological naivete (promoting a simplistic literal interpretation of Scripture, transforming the depth of God's revelation to a jigsaw puzzle), and an appeal to deeply held moral concerns of sincere Christians (which we as Reconstructionists share). You might say their dominance is a combination of "the good, the bad, and the ugly" — the "good" being their Christian moral concern.

It is important for non-dispensational students of theology to keep tract of the system changes within dispensationalism in order to keep current in their own understanding of the theological landscape and the direction of evangelical theology. It is also important for non-dispensationalists to alert the
dispensationalist-in-the-pew of the radical system changes their beloved theology is undergoing. This will help expose the deficiencies of their theology and inform them of the erroneous nature of their alleged "plain view" of Scripture.

The newer form of dispensationalism is much more theologically astute. It has theologians of much greater competence, men who are making contributions to evangelicalism in a wide range of theological fields. They are not narrowly focused on such popular dispensational games as: Antichrist of the Week, or Name That Rapture Date. Nor are they prone to sound the alarm over the latest computer evidence for the mark of the Beast, or point in horror to the ten toes on Daniel's image while holding up a map of modern Europe, or worry about Middle East oil prices (as if that were prophesied!), or sending money to Israel to rebuild a Temple, and such.

The newer dispensationalism represents a theological giant step forward in theological discussion. It represents a huge concession to covenantal theology and shows the willingness of the newer dispensational theologians to listen to non-dispensational concerns. And I welcome such change. But progressive dispensationalism still has fundamental flaws that we must challenge and expose. This analysis and exposure is the purpose of this newsletter. I hope you will join us each month for our study!

For a catalog of books, articles, and tapes on a wide-range of Reconstructionist studies, particularly of an eschatological nature, send $1.00 to me and request the catalog. Kenneth Gentry, P.O. Box 328, Conestee, SC 29636

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