Review of Discovering Dispensationalism: Tracing the Development of Dispensational Thought from the First to the Twenty-First Century

Marsh, Cory M. and James I. Fazio, eds. Discovering Dispensationalism: Tracing the Development of Dispensational Thought from the First to the Twenty-First Century. El Cajon, CA: SCS Press, 2023, pp. 377, $29.95.

Dispensationalists have long argued that the beliefs of dispensationalism have been present at various times in history. Time will tell whether this work will convince non-dispensationalists of that truth. One thing is certain. Discovering Dispensationalism is a work which will have to be considered by the non-dispensationalist who wants to argue that the beliefs of dispensationalism originated with Darby

Critics of dispensationalism often contend that one of the reasons dispensationalism should be rejected is because it is a novel approach to understanding Scripture without historical precedent. Dispensationalism is often associated with John Nelson Darby (1800–1882), who is, according to the detractors of dispensationalism, the initiator of the doctrines and movement which would go on to be defined as dispensationalism. However, dispensationalists have long argued that the doctrines which compose the system of dispensationalism are neither novel nor unique to Darby. Rather, dispensationalists have argued that the key doctrines of dispensationalism (e.g., the millennium, the rapture, and the difference between Israel and the Church, etc.) are all to be found in Church history prior to Darby.

The newest (and most robust) argument against the novelty of dispensationalism is Discovering Dispensationalism: Tracing the Development of Dispensational Thought from the First to the Twenty-First Century. Edited by Cory Marsh and James Fazio, this work consists of eleven chapters which are authored by dispensational advocates from around the world in a variety of academic positions. The outline of the book traces the presence of dispensational thought from the ancient world of the New Testament to the modern day.

The first three chapters deal with dispensational thought in the ancient Mediterranean world. James Fazio writes about the New Testament Era (AD 30–90), Paul Hartog discusses the Patristic Era (100–250), and Jeremiah Mutie analyzes the Nicene Era (250–400). The initial chapter by Fazio primarily discusses the term “dispensation,” analyzing how the New Testament authors used the corresponding Greek terminology. Fazio also compares the New Testament usage with how various dispensational authors have understood the term, authors such as Darby, Scofield, and Chafer. This initial chapter concludes with a relatively concise definition of dispensationalism, providing the reader with a benchmark of what should be explored in the following chapters. Hartog’s chapter is a helpful analysis of two scholarly perspectives on premillennialism in the patristic era. Hartog compares the research and publications of Larry V. Crutchfield and Charles E. Hill, who both have written extensively on eschatology in the early patristic period. Ultimately, Hartog’s chapter demonstrates that the patristic evidence is multifaceted and complex. With all the variation, Hartog proposes that the key factor in understanding patristic era eschatology is to observe the foundational role of one’s hermeneutical approach. Where Hartog concludes, Mutie’s third chapter begins. Mutie selects a variety of early Church sources based on their use of a literal hermeneutic. Mutie carefully qualifies that the sources he selects would not necessarily qualify as full-blown dispensationalists today, but that they follow the rules of literal interpretation which ultimately results in viewing God as dealing differently with people in different dispensations. Mutie examines the work of Cyprian of Carthage, bishop Nepos of Egypt, Lactantius, Methodius, Hilary of Poitiers, Jerome, Augustine of Hippo, Hesychius, and Sulpicius Severus. Mutie concludes that while hermeneutic tendencies were shifting during this time period, many of these individuals exhibited a tendency for literal interpretation, resulting in an expectation of an imminent return of Christ and an expectation of a literal millennial reign of Christ.

Chapters four through seven deal with dispensational thought in vintage Europe. William Watson contributes a chapter on the Medieval era (430–1450), Ron Bigalke looks at the Reformation Era (1450–1600), Mark Snoeberger delves into the Pre-Darby Era (1600–1700), and Max Weremchuk concludes with a valuable analysis of the circumstances surrounding John Nelson Darby (1800–1882). Watson’s well-researched chapter is one of the most formidable of the volume. Watson highlights some key sources in late antiquity and the medieval centuries (5th–15th). Watson points out that during this time period there were individuals who held to a literal Antichrist, a restoration of Israel, a pretribulational rapture of God’s people, and a future period of tribulation preceding the Messiah’s return, along with a literal millennium during which time Christ rules earth with His saints. Bigalke reviews the time of the Reformation and concludes that, although there were few premillennialists in the early part of the Reformation, in the late 1500s and early 1600s, the Reformation’s emphasis on a literal hermeneutic led to a revival of the once-prevalent viewpoint, breaking away from the Catholic Church’s eschatology of amillennialism. Snoeberger argues that while there are many criteria one could use to evaluate dispensationalism (he refers to Ryrie and Feinberg’s lists), perhaps the most consistent defining factor of a dispensationalist is viewing a distinction between Israel and the Church. Snoeberger points out that even in the midst of postmillennialism, some Puritans, like Jonathan Edwards, believed that a restoration of Israel to the land of Canaan was a prophetic necessity. Snoeberger argues that this sensitivity to a distinction between Israel and the Church was the fertile ground which gave birth to the systematization of dispensationalism during the time of Darby. Weremchuk concludes this section by taking a thorough look at the life and contribution of John Nelson Darby, who everyone agrees was a key figure in the systematization of dispensationalism.

Marsh and Fazio fittingly conclude the book with a summary chart which reviews the various “dispensational” teachings that this volume presents. They conclude that where the Church puts an emphasis on the literal interpretation of Scripture, dispensationalism will exist among the various denominations. They end with a note of optimism with regard to the future continuation and flourishing of the dispensational hermeneutic.

The final four chapters (8–11) deal with dispensational thought in modern America. Larry Pettegrew discusses the transition across the Atlantic (1875–1910), Phillip Long looks at the Mid-Acts movement (1880–1930), Thomas Ice recounts the golden years of the dispensational movement (1900–1970), and Darrell Bock finalizes the section with a look at the progressive dispensational movement (1980–Present). Pettegrew’s chapter emphasizes the key development of American dispensationalism through such conferences as the Niagara Bible Conference and a variety of revivals. He traces how the doctrines of premillennialism and a pretribulational rapture went from being virtually unknown during that time to being popular topics of conversation and belief. Long’s chapter discusses a form of dispensationalism sometimes called hyper- or ultra-dispensationalism. Long writes that this “Mid-Acts” dispensationalism emerged at the end of the 19^th century and has continuing ramifications for some denominations today. Ice discusses the dispensationalism of the 20th century, emphasizing the popular influence of Scofield and Lindsey. Ice notes how dispensational thought advanced to a prominent position in American evangelicalism within the 20th century. Bock concludes the section on American dispensationalism with an analysis of progressive dispensationalism, a development which emerged in the 1980s, headed by the names of Bock, Blaising, and Saucy. One helpful point Bock makes in his chapter is the emphasis that it is impossible to view systems like dispensationalism monolithically. Due to the natural development of dispensationalism, many dispensationalists today would look quite a bit different from a Darby or a Brookes of the past.

Marsh and Fazio fittingly conclude the book with a summary chart which reviews the various “dispensational” teachings that this volume presents. They conclude that where the Church puts an emphasis on the literal interpretation of Scripture, dispensationalism will exist among the various denominations. They end with a note of optimism with regard to the future continuation and flourishing of the dispensational hermeneutic.

Dispensationalists have long argued that the beliefs of dispensationalism have been present at various times in history. Time will tell whether this work will convince non-dispensationalists of that truth. One thing is certain. Discovering Dispensationalism is a work which will have to be considered by the non-dispensationalist who wants to argue that the beliefs of dispensationalism originated with Darby. In the eyes of this author, the conversation seems primed to move beyond that point of contention.