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113-425: The modern form of free grace theology has its roots in the soteriology of formulated by many dispensational theologians. This form of soteriology was coined "free grace" by Zane Hodges . According to Ken Wilson, Augustine of Hippo criticized unnamed individuals who held to the view that one is saved by faith alone and that God's future judgement for Christians only consisted of temporal punishment and reward; hell

226-539: A dispensation as "a distinguishable economy in the outworking of God's purpose". He further suggests that the defining characteristics of a dispensation are the distinct governing relationship in which God interacts with mankind during that period, and the resulting responsibility placed upon mankind in that period. Evangelical Christians generally agree that there are distinct periods in God's plan for humanity. Dispensationalist theologians tend to hold "a particular view of

339-429: A dispensation as "a period of time during which man is tested in respect of obedience to some specific revelation of the will of God". Charles Ryrie took issue with Scofield's definition as too simple, stating that such a definition opened the system to attack from nondispensationalists. Ryrie separates the term age from dispensation, stating that the two terms are not synonymous in meaning while defining

452-663: A rapture of the Church that will happen before the Second Coming of Christ, generally seen as happening before a period of tribulation . Dispensationalism was systematized and promoted by John Nelson Darby and the Plymouth Brethren in the mid-19th century. It began its spread in the United States during the late 19th century through the efforts of evangelists such as James Inglis , James Hall Brookes and Dwight L. Moody ,

565-771: A Christian life. More moderate free grace theologians still affirm that faith will necessarily lead into good works, although it may not be outwardly evident or last to the end of one's life. However, those who hold to a more strong form of free grace theology deny that every Christian will bear fruit in their life. Free grace theology approaches the doctrine of repentance in a different way than most other Christian traditions. Free grace theologians have generally held one of three views on repentance: A major number of free grace theologians, including: Harry A. Ironside , Lewis Sperry Chafer , Charles Ryrie , Walvoord , Pentecost , Charlie Bing, and others have taught that repentance ( Ancient Greek : μετᾰ́νοιᾰ metanoia ) should be treated as

678-703: A belief in two resurrections, the rise of the Antichrist, and the nation of Israel being regathered, restored and converted. Poiret divided history into seven dispensations: early childhood (ended in the Flood), childhood (ended in Moses's ministry), boyhood (ended in Malachi), youth (ended in Christ), manhood (most of the Church era), old age ("human decay", meaning the last hour of the Church), and

791-622: A broader network of congregations. Many nondenominational churches can nevertheless be positioned in existing movements, such as Evangelicalism and Pentecostalism , even though they are autonomous and have no formal labels. Nondenominational churches are particularly visible in the megachurches . The neo-charismatic churches often use the term nondenominational to define themselves. Some non-denominational churches identify solely with Christianity. Most "other Christians" in America belong to nondenominational churches. Citing data from

904-548: A change of mind not as a turning from sin or sorrow for sin. Thus, in this view, repentance is viewed as a synonym for faith. A second view was suggested by Zane C. Hodges , David Anderson, and Robert Wilkin (although initially holding to the view of Ryrie and Chafer), in which repentance is defined as turning from one's sins, but repentance is not a requirement for eternal life, only faith in Christ. Hodges presented this view in his book Harmony with God , where he argued that repentance

1017-457: A commitment to follow Jesus in order to be justified. Harrison held a debate with John Stott on the issue in 1959, mirroring the Lordship salvation controversy. The Lordship salvation controversy involved those holding to free grace theology. The debate was centered around the question on whether accepting Jesus Christ as savior necessarily implies one must make a concrete commitment in life toward

1130-511: A form of evangelical Christianity . Nondenominational Christianity first arose in the 18th century through the Stone–Campbell Restoration Movement , with followers organizing themselves simply as " Christians " and " Disciples of Christ ". Congregations in this tradition of nondenominational Christianity often refer to themselves as Churches of Christ . Independent nondenominational churches continued to appear in

1243-566: A free gift to those who believe in Him. Free grace theologians universally hold to eternal security , however they deny that every believer will necessarily persevere. Thus, free grace theologians hold that anyone who believes in Jesus Christ will go to heaven regardless of any future actions – including future sin, unbelief, or apostasy – though Christians who sin or abandon the faith will face God's discipline. For example, Robert Thieme states: "Although

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1356-552: A free grace theologian, believed that faith naturally leads into good works, interpreting James to refer to eternal salvation. Ryrie still held in opposition to Lordship salvation that the believer may not always have fruit nor the fruit be necessarily outwardly evident. Ryrie added that believers will have fruit "somehow, sometime, somewhere", but agreed that the category of "carnal Christian" is possible. Ryrie criticized Lordship salvation's view of good works as making people into "fruit inspectors". Reformed theologians have often taken

1469-466: A historic and demographic distinction between Israel and the Christian Church . For them, Israel is an ethnic nation consisting of Hebrews ( Israelites ), beginning with Abraham . The Church, on the other hand, consists of all saved individuals from the "birth of the Church" in the book of Acts until the time of the rapture . Classic dispensationalists refer to this period as a "parenthesis",

1582-616: A host of Bible conferences and other missionary and evangelistic efforts. They also gave the dispensationalist philosophy institutional permanence by assuming leadership of new independent Bible institutes, such as the Moody Bible Institute in 1886, the Bible Institute of Los Angeles (now Biola University ) in 1908, and Philadelphia College of Bible (now Cairn University , formerly Philadelphia Biblical University ) in 1913. The network of related institutes that soon developed became

1695-658: A literal 1,000 year reign of his kingdom on earth. Israel and the Church being distinct in this view, the rapture must remove the Church before remnant Israel can be gathered. Advocates of dispensationalism have sought to find similar views of dispensations in Church history , referencing theologians or groups such as Francisco Ribera , the Taborites , Joachim of Fiore , Denis the Carthusian and others. Joachim's theory of three stages of human history has been argued to have anticipated

1808-478: A loss of reward (as with Bing), both (as with Dillow), or as the physical salvation of the poor person described in the chapter (as with R. T. Kendall). These theologians have argued that James contextually does not speak of eternal salvation. Kenneth Wilson argued that Augustine erred in his view of James 2 that has led to the view that the "false faith of demons" lacks works while "true faith" must always produce good works. By contrast, Charles Ryrie , though being

1921-507: A necessary pre-condition of faith. However, Dillow rejected the view that repentance should be viewed as commitment to Christ. Free grace theologians put a heavy emphasis on the doctrine of eternal rewards, which are determined in the judgement seat of Christ. In this system, passages which seem to connect justification with good works are instead viewed as referencing eternal rewards, not eternal salvation. The view that individuals will have differing degrees of reward depending upon their service

2034-542: A person could believe that Jesus is God and Savior who died and rose again, without believing in him for eternal salvation (faith in eternal security), and could therefore still be damned. A person could also become a Christian by believing in someone named Jesus for eternal security, while rejecting that he is God and Savior from sin by his death and resurrection. The change in the Grace Evangelical Society's official doctrinal statement caused many members (including

2147-501: A premillennial position, and it took over the evangelical movement in the course of several decades. The American church denominations rejected Darby's ecclesiology but accepted his eschatology. Many of these churches were Baptist and Old School Presbyterian; they retained Darby's Calvinistic soteriology . After Inglis's death, James H. Brookes (1830–1898), pastor of Walnut Street Presbyterian Church in St. Louis, Missouri, organized

2260-431: A pretribulational rapture. Christian mystic and philosopher Pierre Poiret (1646–1719) is said by some to have been the first theologian to develop a dispensationalist system, writing a book titled The Divine Economy. Poiret taught that history should be organized into multiple dispensations in which God works with humans in different ways, including the millennium as a future dispensation. Poiret's eschatology includes

2373-512: A shift from the separatism practiced earlier in the century to more political engagement. This era saw emergence of the Christian Right , rooted in the dispensational theology that places Israel at the center of God's purpose in the world. Nondenominational Christianity Non-denominational Christianity (or nondenominational Christianity ) consists of churches , and individual Christians , which typically distance themselves from

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2486-447: A temporary interlude in the progress of Israel's prophesied history when God has paused his dealing with Israel and is dealing with his Church. There are differing views within dispensationalism as to when the church age began. Classic dispensationalism considers Pentecost in Acts 2 to be the beginning of the Church as distinct from Israel. Charles Finney wrote in 1839 that Pentecost

2599-483: Is God's work; it is not automatic nor passive. If the believer chooses not to cooperate with God's grace, then he will not be sanctified. Free grace theologians hold to unlimited atonement and to penal substitutionary atonement . The theology also distinguishes between two kinds of forgiveness: positional and familial. Free grace theologians hold that positional forgiveness is received through faith alone, while familial forgiveness through confession. Familial forgiveness

2712-451: Is a place of torment or a necessary step of purification. Watchman Nee , Robert Govett , D.M Pember, and D.M. Panton proposed that only righteous believers will enter the millennium. In their view, the believers who lived a carnal lifestyle will have to spend 1000 years in "outer darkness", being a literal but temporal place of torment. Modern free grace theology is typically, but not necessarily, dispensational in its assumptions regarding

2825-673: Is based on an interpretation of Paul's words in his first epistle to the Corinthians , in which he references being saved "through fire". Free grace theologians have taken this to mean that those who have not served Christ will be saved, but forfeit eternal rewards. This view of eternal rewards has been influenced by the writings of Scofield . Jody Dillow divided eternal rewards into three categories: rewards of enhanced intimacy, rewards of honor, and rewards of service. Free grace theologians hold that unrighteous believers will experience severe divine discipline. Free grace theologians often interpret

2938-470: Is distinguished by holding a strong version of the doctrine of faith alone . Free grace theologies hold that things such as turning from sin, baptism, or perseverance in the faith are not necessary for salvation, but instead hold that these things are necessary for eternal rewards. Free grace writers generally agree that good works do not play a role in meriting, maintaining, or proving eternal life. In other words, Jesus "graciously" provides eternal salvation as

3051-416: Is explicitly premillennial , in that it affirms the return of Christ prior to a literal 1,000-year reign of Jesus Christ on earth as the fulfillment of Old Testament prophecies. This millennial kingdom will be theocratic in nature, and not mainly soteriological in the way George Eldon Ladd and others with a non-dispensational form of premillennialism have viewed it. It will be distinctly Jewish, with

3164-533: Is infinitesimal compared to Christ's perfection. Therein, comparing one's progress towards perfection with another person's progress is viewed as unwise (2 Cor 10:12). Assurance is based on Christ's perfection given freely to believers (imputed righteousness) and not based on progressive steps of holiness. The Dallas Theological Seminary sums up the general consensus of free grace theology in Article XI of its doctrinal statement, in reference to assurance: We believe it

3277-539: Is not a condition of salvation, but is a condition of fellowship with God and sanctification. However, repentance may be preached to unbelievers, in which case it makes one more disposed to faith in Christ. In this view, passages such as Luke 13:3 are viewed temporarily and corporately, Hodges argued that Jesus is warning the nation of Israel of the destruction of Judea by the Romans. Joseph Dillow taught instead that repentance refers to remorse or regret for sin, in his view being

3390-440: Is not shared by all proponents of free grace theology. Theologians such as Charles Ryrie, Charlie Bing, and Jody Dillow view the object of faith as the person and work of Jesus Christ. A smaller scale disagreement exists on if the burial of Christ is necessary for salvation. Free grace theologians generally hold that the "quality of faith" does not matter in salvation, but only the object of faith, as Charlie Bing says: "To emphasize

3503-458: Is not viewed as the basis of salvation but of fellowship and intimacy with God. There are many views of election within free grace theology, with most holding to a form of conditional election and libertarian free will , although some held to a moderate form of Calvinism. Charlie Bing listed the following views as being taught by individuals within Free Grace theology: Free grace contrasts with

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3616-458: Is seen as referring to deliverance from the eternal penalty of sin ( justification ), the current power of sin over the Christian ( sanctification ), the removal of any possibility to sin ( glorification ), and being restored to stewardship over the world as God intended for humankind at creation (restoration to rule). There are some differences among free grace theologians on the issue of fruit in

3729-468: Is some controversy on the object of faith among Free Grace theologians. Zane Hodges in his later life and the Grace Evangelical Society have held that faith is assent in the promise of eternal life. The Grace Evangelical Society teaches that knowledge of the deity, atonement, and the resurrection of Christ is not necessary to be saved, but they are seen as necessary for sanctification. This view

3842-680: Is the doctrine that each successive book of the Bible provides further revelation of God and his program. Theologian Charles Hodge wrote that the progressive character of divine revelation is gradually unfolded until the fullness of truth is revealed. Charles Ryrie wrote that the Bible is not viewed as a textbook on theology, but rather as a continually unfolding revelation of God through successive ages where there are distinguishable stages in which God introduces mankind to new responsibilities. Covenant theology and dispensationalist theology disagree regarding

3955-676: Is the privilege, not only of some, but of all who are born again by the Spirit through faith in Christ as revealed in the Scriptures, to be assured of their salvation from the very day they take Him to be their Savior and that this assurance is not founded upon any fancied discovery of their own worthiness or fitness, but wholly upon the testimony of God in His written Word, exciting within His children filial love, gratitude, and obedience (Luke 10:20; 22:32; 2 Cor. 5:1, 6–8; 2 Tim. 1:12; Heb. 10:22; 1 John 5:13). There

4068-454: Is uncertain whether Dolcino actually taught it. William C. Watson has argued that multiple 17th century Puritan theologians anticipated dispensational views. In his book Dispensationalism Before Darby (2015), he argues that Ephraim Huit (1595–1644) and John Birchensa (in his book The History of Scripture published in 1660) taught that God has differing plans for Jews and Gentiles. Watson also argues that Nathaniel Holmes (1599–1678) taught

4181-484: The Cooperative Congressional Election Study and General Social Survey , political scientist and statistician Ryan Burge noted that nondenominational Christians are very similar to Southern Baptists , but with some caveats. Burge writes, "Nondenominational churches are typically younger and more racially diverse than Southern Baptist churches. On religious matters, both groups attend church at

4294-479: The Dallas Theological Seminary , including Charles Caldwell Ryrie , Zane C. Hodges , and Dave Anderson, though the seminary itself does not hold to free grace. A number of free grace churches are pastored by graduates of Dallas Theological Seminary. A number of opponents of free grace also graduated from Dallas Theological Seminary, including Darrel Bock and Daniel Wallace. Dallas Theological Seminary

4407-835: The First Epistle of John to be written as a test to be able to know if an individual is justified. However, in the free grace view the epistle is viewed as being a test on if the person is in fellowship with God. Thus free grace theologians interpret words such as "know" in the Epistle to refer to intimacy rather than salvation. The issue of the future millennial reign with Christ has caused controversy among free grace theologians, as 2 Timothy 2:12-13 (NIV) reads: "If we died with him, we will also live with him; if we endure, we will also reign with him. If we disown him, he will also disown us; if we are faithless, he remains faithful, for he cannot disown himself." Joseph Dillow, among others, argued that only

4520-736: The Niagara Bible Conference (1876–1897) to continue dissemination of dispensationalist ideas. Brookes was well known within millenarian circles, both as a prominent speaker at the Believers' Meeting for Bible Study conferences and for having written articles published in Inglis's Waymarks in the Wilderness . Brethren theologian C. H. Mackintosh (1820–1896) had a profound influence on American evangelist Dwight L. Moody (1837–1899), who reached very large audiences with his powerful preaching in

4633-519: The United States in the course of the 20th century. Nondenominational congregations experienced significant and continuous growth in the 21st century, particularly in the United States. In 2010, there were 35,496 nondenominational churches in the US with over 12 million congregants. If combined into a single group, nondenominational churches collectively represented the third-largest Christian grouping in

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4746-492: The confessionalism or creedalism of other Christian communities by not formally aligning with a specific Christian denomination . In North America, nondenominational Christianity arose in the 18th century through the Stone-Campbell Restoration Movement , with followers organizing themselves simply as " Christians " and " Disciples of Christ ". The nondenominational movement saw expansion during

4859-550: The "outer darkness"; Dillow and others such as Charles Stanley , Zane Hodges, and Ken Wilson have argued that the "outer darkness" as referenced in Matthew 22:13 and 2 other passages, is not speaking of hell but of an exclusion from reigning millennium. However, this view of the "outer darkness" is not taught by all in the free grace movement. This view has been criticized as teaching a "Protestant purgatory" by its critics, although its advocates have avoided that terminology, denying that it

4972-579: The 1930s and 1940s, leading to permanent divisions that shaped the fundamentalist movement. By the mid 20th century, evangelicals such as Charles Feinberg , J. Dwight Pentecost , Herman Hoyt , Charles Ryrie , and John Walvoord were promoting dispensationalism. All five of these men either studied or taught at Dallas Theological Seminary (DTS). Pentecost taught there for more than 60 years, and published an influential work on dispensational eschatology, Things to Come (1956). A decade later, Ryrie published Dispensationalism Today (1965), which has become

5085-881: The 20th century Jesus movement era, which popularized contemporary Christian music and Christian media within global pop culture . Many nondenominational churches adhere to congregationalist polity , while others are governed by elders. Some nondenominational churches are independent, while others cooperate in loose associations such as the Churches of Christ ; in other cases, nondenominational churches are founded by individual pastors such Calvary Chapel Association established by Chuck Smith . Some non-denominational churches have grown quite recently within networks like Acts 29 . Certain nondenominational churches are associated with various movements in Christendom, such as evangelicalism or Charismatic Christianity , but many adhere to

5198-552: The Bible. Coining of the term "dispensationalism" has been attributed to Philip Mauro , a critic of the system's teachings, in his 1928 book The Gospel of the Kingdom . Dispensationalists use a literal interpretation of the Bible and believe that divine revelation unfolds throughout the Bible. They believe that there is a distinction between Israel and the Church , and that Christians are not bound by Mosaic law . They maintain beliefs in premillennialism , Christian Zionism , and

5311-424: The Christ, such as following a certain behavior or moral system . The debate surfaced when John McArthur 's book The Gospel According to Jesus generated a strong response from proponents of free grace theology. The first to respond against the views of McArthur was Charles Ryrie , who wrote the book So Great Salvation where he articulated free grace theology. Zane Hodges followed by publishing his books against

5424-643: The Jewish faith, and Christians of Jewish ethnicity who held varying opinions on compliance with Mosaic law, like Saint Peter and Paul the Apostle . Progressive dispensationalism "softens" the Church/Israel distinction by seeing some Old Testament promises as expanded by the New Testament to include the Church without replacing the promises to its original audience, Israel. Dispensationalists believe that Christ abolished

5537-464: The Lordship salvation view. The debate was reignited in the 21st century when Wayne Grudem wrote against free grace theology, leading to a renewed interest in the topic. Around the 1990s, Hodges began to articulate what has been called the "crossless gospel", which – although often seen as a derogatory term – is the belief that one must only believe in Jesus' promise of eternal life to be saved; knowledge of

5650-616: The Mosaic law, and thus it does not apply to the Christian. Instead, the Christian is under the Law of Christ , which embodies moral principles from God that are in both codes. In this view, although many commandments of the Old Testament are re-established in the New Testament, only the commandments explicitly affirmed there are to be kept; this excludes the ceremonial and civil aspects of the Mosaic law. Dispensationalism teaches an eschatology that

5763-496: The New Testament church as a separate program not related to that kingdom. Thus arose a prophetic earthly kingdom program for Israel and a separate "mystery" heavenly program for the church. In order to not conflate the two programs, the prophetic program had to be put on hold to allow for the church to come into existence. Then the church would need to be raptured away before prophecy could resume its earthly program for Israel. In Darby's conception, dispensations relate exclusively to

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5876-399: The New Testament compared to more mainstream Free Grace theologians. One of the unique aspects of free grace theology is its position on assurance . All free grace advocates agree that assurance of spending eternity with God is based on the promise of scripture through faith alone in Jesus Christ and not one's works or subsequent progression in sanctification. This view strongly distinguishes

5989-590: The Niagara conferences and became an advocate of premillennialism, specifically pre-tribulationism. After several years of work, Scofield introduced dispensationalism to a wider audience in America through his Scofield Reference Bible . Published in 1909 by the Oxford University Press , the Scofield Reference Bible was the first Bible to display overtly dispensationalist notes on the same pages as

6102-461: The Old Testament, and called 'the church' under the New." Philip Mauro , a critic of the system's teachings in his 1928 book The Gospel of the Kingdom , is considered to be the first to coin the term "dispensationalism" to describe the theological framework that had made inroads into fundamentalism , calling it "a subtle form of modernism". The number of dispensations may vary from three to eight, but

6215-514: The Sanctuary (1973) and Raptured (1975). In 1972, Iowa filmmakers Russell Doughten and Donald W. Thompson released A Thief in the Night , a fictional film about the aftermath of the rapture that has been seen by an estimated 300 million people. Televangelist Jack Van Impe covered current events in light of Bible prophecy with a dispensational premillennialist spin. The late 20th century marked

6328-575: The Scots Presbyterians. Dispensationalism developed as a system from the teachings of John Nelson Darby (1800–1882), considered by many to be the father of dispensationalism. Darby strongly influenced the Plymouth Brethren of the 1830s in Ireland and England. The original concept came when Darby considered the implications of Isaiah 32 for Israel. He concluded that prophecy required a future fulfillment and realization of Israel's kingdom. He saw

6441-637: The Scriptures, lowering the overall religious literacy while increasing the potential for inter-religious misunderstandings and conflict. Steven R. Harmon, a Baptist theologian who supports ecumenism , argues that "there's really no such thing" as a nondenominational church, because "as soon as a supposedly non-denominational church has made decisions about what happens in worship, whom and how they will baptize, how and with what understanding they will celebrate holy communion , what they will teach, who their ministers will be and how they will be ordered, or how they relate to those churches, these decisions have placed

6554-774: The United States in 2010, after the Roman Catholic Church and Southern Baptist Convention . In Asia, especially in Singapore and Malaysia , these churches are also more numerous, since the 1990s. Nondenominational churches are by definition not affiliated with any specific denominational stream of Christianity, whether by choice from their foundation or because they separated from their denomination of origin at some point in their history. Like denominational congregations, nondenominational congregations vary in size, worship, and other characteristics. Although independent, many nondenominational congregations choose to affiliate with

6667-488: The assurance of salvation and eternal rewards were also found very commonly among early Dispensationalists ; this includes James Hall Brookes and C. I. Scofield , who argued for every believer's right for absolute assurance of salvation, but many of them still held to a soft form of the perseverance of the saints . The modern movement is significantly influenced by in the theological views articulated by Lewis Sperry Chafer (February 27, 1871 – August 22, 1952), who published

6780-411: The believer can never lose his eternal life, he can be in danger of destroying his spiritual life and losing all the blessings that 'God has prepared for those who love him. ' " Free grace theology is distinguished from Hyper-Grace theology taught by a few Charismatic teachers by arguing that a believer may experience temporal judgement for sin. Free grace theology is distinguished by its treatment of

6893-518: The biblical text. Use of the Scofield Bible became popular among independent Evangelicals in the United States. Its premillennialism led to a pessimistic social view within evangelicalism, to "not polish the brass rails on the sinking social ship", so that evangelism came to be focused on saving the lost rather than expanding Christendom. The Scofield Reference Bible came out at the peak of Bullinger's influence. Scofield's Bible confronted some of

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7006-468: The book He That Is Spiritual in which he articulated many free grace viewpoints. This caused a smaller scale controversy in his day, when B. B. Warfield took issue with Chafer's doctrine. His views were a major influence upon modern proponents of free grace theology. Slightly before the Lordship salvation controversy , Everett F. Harrison opposed the view that one must make Christ "Lord of your life" and make

7119-448: The call of discipleship. Some theologians such as Joseph Dillow, Charlie Bing, and Zane Hodges also distinguish between Christians who are "overcomers" and those who are not; this view is based on an interpretation of the Book of Revelation , referencing "those who overcome". In this view, overcoming is a basis of eternal rewards. However, unlike the distinction between discipleship and salvation,

7232-612: The chairman of the board) and the majority of academic members to leave the society between 2005 and 2006. Some other smaller non-accredited seminaries such as the Chafer Theological Seminary and Grace Biblical Seminary promote free grace theology and train pastors in the free grace view. The view has also been majorly promoted by the Florida Bible College, which has trained many free grace pastors. The College at its peak had around 1500 students, though it shut down in

7345-555: The church as occurring between the salvation of Saul in Acts 9 and the Holy Spirit's commissioning of Paul in Acts 13 . E. W. Bullinger and the ultradispensationalists taught that the church began in Acts 28 . According to progressive dispensationalism , the distinction between Israel and the Church is not mutually exclusive, as there is a recognized overlap between the two. The overlap includes Jewish Christians like James, brother of Jesus , who integrated Jesus's teachings into

7458-655: The church within the stream of a specific type of denominational tradition". Harmon argues that the cause of Christian unity is best served through denominational traditions, since each "has historical connections to the church's catholicity ... and we make progress toward unity when the denominations share their distinctive patterns of catholicity with one another". Presbyterian dogmatic theologian Amy Plantinga Pauw writes that Protestant nondenominational congregations "often seem to lack any acknowledgement of their debts and ties to larger church traditions" and argues that "for now, these non-denominational churches are living off

7571-484: The distinction between "overcomers" and those who do not overcome is not held by all free grace theologians, citing 1 John 5:4, which states: "For whatever is born of God overcomes the world", though those holding to the distinction argue that the term "overcome" is used differently in Revelation and the epistle of John . Free grace theology holds to a synergistic view of sanctification, believing that though sanctification

7684-503: The divine government of the earth. The Mosaic dispensation continues as a divine administration over Earth up until the return of Christ, and the church, being a heavenly designated assembly, is not associated with any dispensations. Darby's Brethren ecclesiology failed to catch on in America, but his eschatological doctrine became widely popular, especially among Baptists and Old School Presbyterians . James Inglis (1813–1872) introduced dispensationalism to North America through

7797-478: The evangelical movement. The Scopes trial in 1925 served to unify fundamentalists, but the movement began to decline soon after the trial. Scopes trial prosecutor and public face of the fundamentalist movement William Jennings Bryan died a week after the verdict, and journalist H. L. Mencken portrayed supporters of that anti-evolution verdict as uneducated and ignorant. The fundamentalist movement began to decentralize after it lost Bryan. Dispensationalism's fate

7910-404: The faithful Christians who "overcome" are going to reign with Christ, though the unfaithful will still get into the kingdom, they will not reign with Christ. Other free grace advocates believe that this verse does not question if a Christian will reign with Christ, but that the verse teaches that a Christian may forfeit their quality of reigning with Christ. This issue is connected to the doctrine of

8023-447: The fundamental theological and spiritual issues that initially drove the division of Christianity into denominations behind a veneer of "Christian unity". He argues that nondenominationalism encourages a descent of Christianity—and indeed, all religions—into comfortable "general moralism" rather than being a focus for facing the complexities of churchgoers' culture and spirituality. Prothero further argues that it also encourages ignorance of

8136-516: The gift of eternal life (accompanying justification by faith) from discipleship (obedience). Free grace teaches that a person does not need to promise disciplined behavior or good works in exchange for God's eternal salvation; thus, one cannot lose salvation through sinning and potential failure and assurance is based on the Bible, not introspection into one's works. According to this view, God declares persons righteous through Christ's perfection. Whatever little progress humans make towards perfection

8249-673: The late-1990s, being restarted in 2013 by Ralph "Yankee" Arnold. Free Grace International is a free grace organization, worked on by Larry C Kitchen, Lucas Kitchen, and Shawn Lazar (who also worked in GES). A number of people who write the Independent Baptist newspaper " Sword of the Lord " also hold to a Free Grace understanding of salvation. And its previous editor Curtis Hutson strongly criticized Lordship salvation. Core beliefs common to free grace theology historically include: Free grace theology

8362-608: The later dispensationalist view of organizing history into different dispensations. Joachim's stages were divided into the "Age of the Father" which was under the Law, the "Age of the Son" which was a period of tribulation, and the "Age of the Spirit" which was a period of bliss on earth. Fra Dolcino (c. 1250 – 1307) taught Fiore's theory of the stages of history, and dispensationalists Mark Hitchcock and Thomas Ice have suggested that Dolcino's teaching

8475-744: The latter half of the 19th century. Moody worked with Brookes and other dispensationalists, and encouraged the spread of dispensationalism. It was during this time that dispensational doctrine became widely accepted among American evangelicals. It also marked a shift in dispensational theology under evangelists like Moody, from Darby's Calvinism and doctrinal rigor to a non-Calvinist view of human freedom in personal salvation. Other prominent dispensationalists in this period include Reuben Archer Torrey (1856–1928), James M. Gray (1851–1925), William J. Erdman (1833–1923), A. C. Dixon (1854–1925), A. J. Gordon (1836–1895), and William Eugene Blackstone (1841–1935). These men were active evangelists who promoted

8588-909: The main dispensationalist institution in America. The Baptist Bible Seminary now located in Clarks Summit, Pennsylvania became another dispensationalist school. In the 1910s, another publication took hold within American evangelicalism. Known as The Fundamentals , its twelve volumes were published in quarterly installments between 1910 and 1915 by the Testimony Publishing Company. Funded by Union Oil co-founder Lyman Stewart (1840–1923) and managed by an executive committee of dispensationalists that included Clarence Dixon and Reuben Torrey, The Fundamentals helped solidify dispensationalist views within American Christian fundamentalism and

8701-541: The meaning of revelation. Covenant theology views the New Testament as the key to interpreting the Old Testament . For dispensationalists, the Old Testament is interpreted on its own and the New Testament contains new information which can build on the Old Testament but cannot change its meaning. Each stands alone, rather than the Old Testament being reread through the lens of the New Testament. Dispensationalists see

8814-445: The millennium, is exactly that of Watts, and not Darby. Edward Irving (1792–1834) in some ways anticipated dispensationalism. He used a literal approach to prophetic interpretation, he believed in a restoration of Israel as a nation, and he believed there would be a great apostasy and Christ would return to establish a literal earthly kingdom. But he also preached that Christ had a fallen nature, which led to him being defrocked by

8927-406: The monthly magazine Waymarks in the Wilderness , published intermittently between 1854 and 1872. In 1866, Inglis organized the Believers' Meeting for Bible Study, which introduced dispensationalist ideas to a small but influential circle of American evangelicals . They were disturbed by the growth of religious liberalism and saw premillennialism as an answer. Dispensationalism was introduced as

9040-564: The new organization was officially formed for a "different reason", the Free Grace Alliance split from the Grace Evangelical Society in 2005 when most of the prominent leaders (including the chairman of the board) within the Society rejected the change in the content of saving faith being taught by Zane C. Hodges and the Grace Evangelical Society changed its doctrinal statement regarding the content of saving faith. A non-association statement

9153-570: The nucleus for the spread of American dispensationalism. When the Bible Institute of the Chicago Evangelization Society (now Moody Bible Institute) formally opened in 1889, Torrey served as its first superintendent. Revivalist evangelicals such as Moody and Torrey did not believe the gift of tongues continued past the Apostolic age , but their emphasis on the baptism of the Holy Spirit merged well with holiness ideas. This encouraged

9266-411: The one who possesses "dead faith" – as mentioned James 2:17 – is not a false convert, in this view the word "dead" refers to a faith that is not profitable in this life nor in the judgement seat of Christ, but does not imply false conversion. Thus, when the epistle of James says "can that faith save him", it is either understood as salvation from temporal consequences of sin (as with Hodges), salvation from

9379-488: The parallel-but-separate roles and destinies of Israel and the [Christian] church ", with a "careful separation ... between what is addressed to Israel and what is addressed to the church. What is addressed to Israel is 'earthly' in character and is to be interpreted 'literally'." This view is distinct from covenant theology , which holds that rather than having separate plans, "God has one people, one people of God throughout redemptive history, called 'Israel' under

9492-783: The person and work of Christ to be saved, disagreeing with the view of the Grace Evangelical Society. More modern prominent proponents, academicians, and theologians associated with Free Grace ideas include: Its prominent present-day expressions are Grace School of Theology, the Grace Evangelical Society , and the Free Grace Alliance. Free grace theology has been mainly taught among Southern Baptists , Independent Baptists , Plymouth Brethren , Calvary Chapel churches , non-Denominational churches , Churches affiliated with Florida Bible College , Bible churches , Local churches influenced by Watchman Nee , Doctrinal Churches influenced by R. B. Thieme , and other Independent churches. Many modern proponents of free grace theology studied and taught at

9605-585: The philosophy of history and in terms of its networks and affiliations. Some theologians have attempted to suggest that free grace theology is a natural consequence of dispensationalism. Although a minority, there are a few non-dispensational theologians who hold to free grace soteriology. According to Dave Anderson, free grace is more connected to the idea of premillennialism rather than dispensationalism by itself. Those who teach Ultradispensationalism often also have similar soteriology to Free Grace theology, however with major differences in their understanding of

9718-821: The primary introduction to dispensational theology. Furthering the rift with covenant theology, Ryrie wrote in Bibliotheca Sacra in 1957 that dispensationalism is "the only valid system of Biblical interpretation". In 1959, Walvoord stated that no non-dispensationalists (including Catholics and mainline Protestants) offered any defense against modernism , and that they were all under the influence of hermeneutical and theological errors. Dallas Theological Seminary's influence grew as other schools and seminaries hired its graduates as faculty. In 1970, DTS graduate Hal Lindsey published The Late Great Planet Earth , which launched dispensationalist eschatology into pop culture. His book sold 10 million copies and made " rapture " and "

9831-676: The programs of the Niagara Bible Conference, and the establishment of Bible institutes. With the dawn of the 20th century, Cyrus Scofield introduced the Scofield Reference Bible , which crystalized dispensationalism in the United States. Dispensationalism has become popular within American evangelicalism. It is commonly found in nondenominational Bible churches , as well as Baptist , Pentecostal , and Charismatic groups. Protestant denominations that embrace covenant theology tend to reject dispensationalism. According to

9944-429: The quality of one's faith necessarily means that the object of faith is de-emphasized". Free grace theologians distinguish between discipleship and salvation, holding that discipleship is a condition of an enhanced experience of life (eternal rewards), but not necessary for salvation. Discipleship is also not viewed as an inevitable result of salvation, as free grace theology allows for a true Christian to not respond to

10057-575: The reason for the increase in the number of evangelical churches claiming to be nondenominational Christianity. Ryan Burge argues that nondenominational churches are less equipped to monitor or report sexual abuse cases because they lack national organizations to do so. Because of nondenominational churches lack of organizational structure, accountability is minimal. In an article on evangelical clergy sex abuse in The New Republic by Elle Hardy, religious studies scholar Matthew D. Taylor argues that

10170-561: The relative lack of accountability in nondenominational churches attract pastors "who are more megalomaniacal and authoritarian in their personality”. Since nondenominational churches lack a hierarchy to answer to, pastors with authoritarian personalities are given more opportunities to exert power and control over their congregants. Nondenominational preachers claim to have oversight from their boards and mentorship from "spiritual parents", but these are usually people they know. Taylor argues, “They’re incentivized to protect their friends and protect

10283-533: The restoration of all things (the Millennium, including a literal earthly reign of Christ with Israel restored). Isaac Watts (1674–1748) presented a dispensational view in a forty-page essay titled "The Harmony of All the Religions Which God Ever Prescribed to Men and All His Dispensations Towards Them". Charles Ryrie states that Scofield's outline of dispensationalism, with the exception of

10396-509: The same rate, yet nondenominationals are more likely to hold a moderate theological position on the Bible than SBC churchgoers. Finally, when it comes to politics it seems that Southern Baptists and nondenominational Christians are very similar. Nondenominational parishioners are slightly more supportive of same-sex marriage and slightly less supportive of abortion rights, but these differences are small." Boston University religion scholar Stephen Prothero argues that nondenominationalism hides

10509-483: The sole requirement for salvation. Zane C. Hodges , a prominent Free Grace theologian, was a core theologian of the group until his death in 2008. In his later years, Hodges controversially argued that the inclusion of Jesus' promise of eternal salvation was a necessity for proper evangelization. He viewed the sole condition of eternal salvation as believing in Jesus' promise of eternal life and Grace Evangelical Society began to promote this view increasingly. In this view,

10622-583: The spread of dispensationalism within the Pentecostal movement. During this time, Anglican clergyman E. W. Bullinger (1837–1913) began teaching what became known as "ultradispensationalism" or "Bullingerism". Bullinger taught that the Church did not begin until Acts 28, that the Lord's Supper and water baptism were for Jewish believers, and that Paul's epistles were written to the Jews. A disciple of James Brookes, Cyrus Scofield (1843–1921) began attending

10735-430: The substitutionary atonement is unnecessary for salvation. This evolved into the crossless gospel controversy in 2005, when the Grace Evangelical Society officially declared its stance on faith to include only Jesus' promise of eternal life to the one who believes, causing many members to leave. Other free grace theologians such as David R. Anderson, Joseph Dillow, Charlie Bing, and Charles Ryrie hold that one must believe in

10848-450: The system's critics, most theologians acknowledge that there is no specific sequence of end-times events defined in the Bible. The Scofield Bible has been called "the most dangerous heresy currently to be found within Christian circles". Dispensationalism is a theological framework that views history as divided into distinct periods in which God interacts with mankind in specific ways. Scofield, in his Scofield Reference Bible , defined

10961-513: The teachings of Reformed theology, which are often characterized by the acronym "TULIP". Dispensationalism Dispensationalism is a theological framework for interpreting the Bible which maintains that history is divided into multiple ages called "dispensations" in which God interacts with his chosen people in different ways. It is often distinguished from covenant theology . These are two competing frameworks of Biblical theology that attempt to explain overall continuity in

11074-481: The text. In this method, scripture is to be interpreted according to the normal rules of human language in its entirety. This leads dispensationalists to take eschatological passages in the Bible literally. Charles Ryrie suggests that a non-literal hermeneutic is the reason amillennialists apply Old Testament promises made to Israel "spiritually" to the church, and covenant premillennialists see some prophecies as fulfilled and others as not. Progressive revelation

11187-481: The theological capital of more established Christian communities, including those of denominational Protestantism". Pauw considers denominationalism to be a "unifying and conserving force in Christianity, nurturing and carrying forward distinctive theological traditions" (such as Wesleyanism being supported by Methodist denominations). In 2011, American evangelical professor Ed Stetzer attributed to individualism

11300-500: The throne of David restored. The majority of dispensationalists profess a pretribulation rapture . Mid-tribulation and post-tribulation rapture are minority views. Pre-tribulational rapture doctrine is what separates dispensationalism from other forms of premillennialism and other millennial views. Dispensational eschatology was popularized in Hal Lindsey's book, The Late Great Planet Earth (1970). In Lindsey's version,

11413-483: The tribulation " household words. The commercial success of The Late Great Planet Earth triggered a flood of books that featured dispensationalism's rapture theology. Lindsey published Satan is Alive and Well on Planet Earth (1972), There's a New World Coming (1973), and The Liberation of Planet Earth (1974) . Other books included The Beginning of the End (1972) by Tim LaHaye, and DTS graduate Thomas McCall's Satan in

11526-409: The typical seven-dispensation scheme is as follows: According to John Walvoord , God's purpose in the world is to manifest his glory. Charles Ryrie writes that dispensational soteriology focuses on man's salvation as the means God uses to glorify himself. A key element of dispensationalism is its use of the historical-grammatical hermeneutic to obtain a consistent, literal interpretation of

11639-527: The ultradispensationalists' (Bullingerites') positions, including their divisions of dispensational time. As the Scofield Bible became popular among dispensationalists, it marginalized the hyperdispensationalist position in the United States. Influenced by Scofield, evangelist and Bible teacher Lewis Sperry Chafer (1871–1952) and his brother Rollin Chafer founded Evangelical Theological College in 1924. The school would eventually become Dallas Theological Seminary ,

11752-526: The unfolding of events includes the establishment of modern Israel in 1948, Jews regaining control of Jerusalem's sacred sites in the 1967 Arab-Israeli War , a rebuilding of the Temple which has yet to occur, an Antichrist who will come to power, Christians to be removed from the earth in a rapture of the Church, and seven years of tribulation ( Daniel's seventieth week) culminating in a great battle of Armageddon in which Christ will triumph over evil and establish

11865-464: The venerable theological journal Bibliotheca Sacra (first published in 1844). Lewis Chafer's first public declaration that he was a dispensationalist appeared in that journal's pages. In 1936, he published a 60-page response to criticism from Mauro and other fundamentalists, entitled "Dispensationalism". That same year, Chafer renamed his school Dallas Theological Seminary. The conflict between dispensationalists and covenantalists continued through

11978-547: The warnings in the book of Hebrews, such as those at the tenth and sixth chapters to be warnings of severe divine discipline for apostasy. Although some, such as Norman Geisler, understood these warnings as pertaining to eternal rewards. There are some differences among free grace theologians as to the role of good works as results of salvation due to their respective interpretations of the Epistle of James . Most such as Bob Wilkin, Zane Hodges, and Joseph Dillow, among others hold that

12091-481: The words "salvation" and "save" in the Bible. These theologians argue that there are many ways believers can experience "salvation", not necessarily referring to salvation from hell. This view cites verses such as Acts 27:34, where the Greek word σωτηρῐ́ᾱ sōtēríā – typically translated as 'salvation' – is translated "health" or "strength" because food will assist their deliverance from physical death. Spiritually, salvation

12204-449: Was "the commencement of a new dispensation", emphasizing the role of the Holy Spirit as a distinction. Cyrus Scofield did not make Pentecost itself the turning point, but did emphasize its role in dividing the dispensations of "Law" and "Grace". In contrast, hyperdispensationalists suggest that the church started later in Acts ("Mid-Acts") with the ministry of Paul, identifying the start of

12317-401: Was made in 2009. Founded in 1986 by Robert Wilkin, the Grace Evangelical Society focuses on publishing, podcasts, and conferences. The Grace Evangelical Society was a focal point for the mainstream free grace movement until 2005, when it officially altered its beliefs statement to say that eternal life and eternal security are synonymous and that belief in eternal security provided by Jesus is

12430-810: Was more influenced by free grace theology during the 20th century. Despite the influence of free grace theology at the seminary, its popularity has declined in there over the last century. Dave Anderson, former student and professor at the Dallas Theological Seminary, established Grace School of Theology (originally Houston Theological Seminary) in 2001. Grace School of Theology promotes the Free Grace position through its classes (with over 600 students internationally) and also through Grace Theology Press, which has published many resources related to Free Grace theology. The Free Grace Alliance formed in November 2004 with an emphasis on international missions. Although

12543-410: Was of a pretribulational rapture. The relevant teaching was that when Antichrist appears, Dolcino and his followers would be taken away and preserved from Antichrist, and that following the death of Antichrist, Dolcino and his followers would return to Earth to convert those then living to the true faith. However, the source is an anonymous 1316 Latin text titled The History of Brother Dolcino , so it

12656-479: Was out of question. Thus, they held that deeds such as turning from sin and doing good works were not necessary to enter heaven. Jody Dillow quoted the 6th-century writer Pseudo-Chrysostom as holding the view held by some free grace theologians that the one who does not obey will be in the kingdom but not "reign" with Christ. Wayne Grudem has noted that some free grace advocates teach similar views as Robert Sandeman (1718–1771). Free grace views on topics such as

12769-442: Was tied to that breakdown. In 1928, Philip Mauro , seeking to re-invigorate the fundamentalist movement, pointed a finger at dispensationalism and in the process coined the term. Singling it out as the source of division within the larger fundamentalist movement, he wrote that the dispensationalist view was more recent than Darwinism and it eroded fundamental truths of scripture. In 1934, Evangelical Theological College acquired

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