Dispensationalism and the Fate of the Unsaved

 

        The theology of discontinuity, often called dispensationalism, is one of the branches of evangelical theologies. Ramesh Richard believes resources of such a theology can answer the question of the fate of the unevangelized well. He also believes the Scriptures favor such a position.

Theological support for the inclusivist position mostly comes from the Old Testament where some people were saved without personally confessing Christ. Another piece of theological support for it comes from the “holy pagan” tradition of Melchizedek, Abimelech, Job and other non-Jewish people who had encounters with the true living God of the Bible. This has led to a position that ‘a person who is informationally messianic, whether living in ancient or modern times, is in exactly the same spiritual situation,1 in an inclusivist’s thinking.

          Covenant theology, inclusivist theology, and dispensational theology agree on the ontology of salvation. They all agree that anyone who is saved at any time is saved by the atoning work of Jesus Christ. The critical points of difference relate to the epistemology of salvation- the question of whether faith explicitly in Christ is necessary to be saved.2

          Covenant theology and dispensationalism are two branches of evangelical theology. Richard callas covenant theology a position of continuity and dispensationalism a position of discontinuity. These two positions are discussed at length in Feinberg’s book. The covenant theology emphasizes the fact the people in all ages were saved through the atoning death of Jesus Christ and salvation was always through grace by faith. Karlberg quotes John Calvin who stated that “the covenant made with all the patriarchs is so much like ours in substance and reality that the two are actually one and the same. Yet they differ in mode of administration.”3 It portrays the Old Testament saints looking forward to the cross.

          The position of dispensationalism is that a specific content was necessary for salvation in each dispensation. Alan Ross states that, “Ultimately the content saving faith in any age must be God and his revelation concerning participation in his covenant (what we call salvation). believers were ultimately taking God at his word when they responded to the truth in their situations. But as revelation continued, the content of faith grew.”4 Their faith content was specific, required, and therefore exclusive. This stands in stark contrast to the statement of Pinnock that people are saved the direction of their heart than the content of their faith.5

          Historical flow of salvation is important. One of the distinctives of dispensationalism is that the specific content of saving faith defines, demarcates, and distinguishes a dispensation. This leads to a conclusion that it was possible for people to be saved without faith in Christ before he came, but not after he came.6 Richard also says that it preserve the truth and adequacy of Old Testament revelation for salvation, while emphasizing in this age a personal relationship with God is mediated through the Son.

          Richard writes about the soteriological, ecclesiological and eschatological implications of the discontinuity approach of dispensationalism. Soteriologically, dispensationalism gives the details of Old Testament salvation equitable weight. Pre-Israelites, non –Israelites, and nominal Israelites could be saved as they rightly related to God by exercising faith in the specifically, divinely revealed content for that epoch. But there was an order though.  Divine revelatory initiatives that dispense insight into the movement of Messianic promise were given to significant patriarchal and prophetic human carriers. After the inception of the race and the nation, non-Israelites who are named as saved came into contact with Israelites and had to acknowledge the God of Israel.7

          Even today, divine revelatory initiatives may dispense insight into the arrival of the messianic promise. That alone is not salvific. Such individuals must relate to Jesus, as Cornelius did. A person must explicitly believe in the salvific content of this dispensation.

          Dispensationalism insists that the temporal, geographical, and epistemological extent of salvation are coterminous aspects. That means, Abimelech’s encounter with God is limited to that age and not applicable today.

          The ecclesiological implication of dispensationalism clarifies the dilemma of inclusivism, where followers of Jesus are divided into two groups- believers and Christians.8 believers are saved because they have faith in God. A Christian is a believer who knows about and participates in the work of Jesus Christ. Pinnock distinguishes between pre-Messianic believers and Messianic believers.9 Both groups are considered saved. But in Pinnock’s system, pre-Messianic believers need Christ and missions for ‘full strength’ salvation in this life.

          This leads to an awkward composition of the church. Evangelicals believe only the rue Christians constitute the church. But Pinnock has two categories of the saved in relation to the church- the saved who are in the church and the saved who are not in the church.10 A clear understanding of who is the church is important because dispensationalism teaches that the church constitute of the saved of this age and is discontinuous with Israel. The constitution of the church is different from the nation of Israel. Israel as a nation had authentic and non-authentic Jews. But dispensational discontinuity disallows the plausibility of authentic and non-authentic believers in the church.11

          The eschatological implications of salvation are the most prominent aspect of dispensationalism. Alan Ross quotes Zink’s classification of Old Testament salvation. (1). National salvation: protection from foreign foes, securing of blessings, and restoration of the exiled people. (2). Individual salvation: deliverance from the results of sin, deliverance from enemies, disease and trouble. (3) Eschatological salvation: Final salvation from sin, issuing in a richer life in communion with God in the present world and in the afterlife.12 Dispensational premillennialism, with its futuristic emphasis, enables the prospects of Old Testament salvation to be taken in a plain, originally understood sense. At the same time, the discontinuity position does not limit New Testament salvation to just a spiritual, immediate, this worldly sense. It holds that the Old Testament audience will still see the eschatological realization of geographical hope. The New Testament salvation is eternal, ultimate, and other worldly salvation. The saved from both groupings will enjoy the benefits of an earthly resolution of history and ‘an eternal consummation of all things under Christ in a permanent conjoining of identities and destinies.’13

1 Pinnock, Clark H. (1992). A Wideness in God’s Mercy. p161.  Grand Rapids: MI: Zondervan publishing

2 Richard, Ramesh. (1994). The Population of Heaven. p119.  Chicago, IL: Moody Press.

3 Feinberg, John S. (1988). Continuity and Discontinuity: Perspectives on the Relationship Between the Old and New Testaments. p229. Westchester, IL: Crossway Books

4 ibid. p 232

5 Wideness. p161

6 Population. p123

7 ibid. p124

8 Sanders, John (1992). No Other Name. p224. Grand Rapids, MI: Eerdmans

9 Wideness. p105

10Population. p127

11 ibid. p129

12 Continuity. p220

13 Population. p134