an invented the catastrophic religion of George W. Bush.
The followers believe they are BORN AGAIN and they expect that they will be ZAPPED AWAY FROM EARTH (beamed to heaven).
Because the U.S.A military and government is full of BORN AGAIN "Christians" ...
that ZAPPING will leave the USA "defenseless" and without "leadership" and unable to "protect" Israel. Therefore Israel will have to launch a nuclear war against arabs.
The Dispensational Origins of Modern Premillennialism and John Nelson Darby
By Jack Van Deventer
John Neslon Darby
The distinguishing features of dispensationalism are a rigidly applied literalism in the interpretation of Scripture, a compartmentalization of Scripture into "dispensations," and a dichotomy between Israel and the Church. Dispensationalists believe "this present world system . . . is now controlled by Satan" (not by God) and will end in failure and apostasy.
Dispensational premillennialists claim that their unique doctrines have been held since the early church, but these claims have been soundly refuted. Far from being the historic position of the church, premillennialism was described in 1813 by David Bogue as an oddity of Church history. Postmillennialism was the dominant eschatology from the Reformation until at least 1859.
The doctrine of a secret rapture was first conceived by John Nelson Darby of the Plymouth Brethren in 1827. Darby, known as the father of dispensationalism, invented the doctrine claiming there were not one, but two "second comings." This teaching was immediately challenged as unbiblical by other members of the Brethren. Samuel P. Tregelles, a noted biblical scholar, rejected Darby's new interpretation as the "height of speculative nonsense." So tenuous was Darby's rapture theory that he had lingering doubts about it as late as 1843, and possibly 1845. Another member of the Plymouth Brethren, B.W. Newton, disputed Darby's new doctrine claiming such a conclusion was only possible if one declared certain passages to be "renounced as not properly ours."
Sandeen writes, "this is precisely what Darby was prepared to do. Too traditional to admit that biblical authors might have contradicted each other, and too rationalist to admit that the prophetic maze defied penetration, Darby attempted a resolution of his exegetical dilemma by distinguishing between Scripture intended for the Church and Scripture intended for Israel. . . . Darby's difficulty was solved by assuming that the Gospels were addressed partly to Jews and partly to Christians."
Thus, the doctrine of the separation of Israel and the Church, the foundation of dispensationalism, was born out of Darby's attempt to justify his newly fabricated rapture theory with the Bible. Dispensationalists believed justification for carving up the Scriptures came from 2 Timothy 2:15 (KJV) "rightly dividing the word of truth." Subsequent dispensationalists divided the Scriptures in terms of categories of people: Jew, Gentile, and Christian. Chafer taught that the only Scriptures addressed specifically to Christians were the gospel of John, Acts, and the Epistles! Pettengill taught that the Great Commission was for the Jews only.
Scofield taught that the Lord's prayer was a Jewish prayer and ought not be recited by Christians. Along with much of the New Testament, the Old Testament was described as "not for today." Ryrie dismissed the validity of the Old Testament commands to non-Jews because "the law was never given to Gentiles and is expressly done away for the Christian." Christians were even mocked as legalists for believing in the Ten Commandments! As other critics have observed, this segmentation of the Bible makes dispensationalism a Christianized version of cultural relativism.
Snowden and others traced the rise of modern premillennialism to a variety of religious splinter groups: the Plymouth Brethren (developed dispensationalism), the Millerites (became the Adventists), Mormons, Jehovah's Witnesses, and Pentecostals. Dispensational premillennialism was marketed the same way as the cultic groups.
First, historic Christianity was discredited by the claim that all the prominent commentaries, all the church fathers, and even the Reformers were deluded by "man-made doctrines." Second, new revelation was claimed. Darby claimed to have received "new truth" or at other times "rediscovered truth" that had been lost since the apostles. Third, enthusiasm was whipped up on the pretense that Christ's coming was imminent. Frequent false predictions did not seem to deter this enthusiasm.
Snowden cited increasing prophetic fervor in the early 1900's rising from (1) a "fresh interest and zeal" in interpreting the "signs of the times," (2) the Great War (WWI) which started a wave of prophetic speculation, and (3) "the fall of Jerusalem out of Mohammedan into Christian hands [which] has whipped the millennarian imagination up to its highest pitch of foresight and prognostication." This background explains the widespread popularity of the Scofield Reference Bible, published in 1909, which had a dramatic influence in spreading dispensationalism. Many well-known scholars warned that the teachings of dispensationalism were "unscriptural" (Spurgeon), "heterodox" (Dabney), "bizarre doctrine" and "grievous error" (Warfield), but the warnings went largely unheeded.Today, dispensationalism is in a theological turmoil, having declined sharply since the 1970's because of mounting criticism. Grenz notes, "Dispensationalism today is in a state of fluidity. No longer are the rigid distinctives of the past held to with unswerving certainty. Many progressive dispensationalists are no longer certain as to exactly what are the defining tenets of the system that commands their allegiance."
John Nelson Darby was born in Westminster, London and christened at St Margaret's on 3 March 1801. He came from an Anglo-Irish landowning family seated at Leap Castle, King's County, Ireland. He was the nephew of Admiral Henry D'Esterre Darby and his middle name was given in recognition of his godfather and family friend, Lord Nelson.
Darby was educated at Westminster School and Trinity College, Dublin where he graduated Classical Gold Medallist in 1819. Darby embraced Christianity during his studies, although there is no evidence that he formally studied theology. He joined an inn of court, but felt that being a lawyer was inconsistent with his religious belief. He therefore chose ordination as an Anglican clergyman in Ireland, "lest he should sell his talents to defeat justice." In 1825, Darby was ordained deacon of the established Church of Ireland and the following year as priest.
Darby became a curate and distinguished himself for his successful ministry among the Roman Catholic peasants of his parish in Calary, near Enniskerry, County Wicklow; he later claimed to have won hundreds of converts to the Church of Ireland. However, the conversions ended when William Magee, the Archbishop of Dublin, ruled that converts were obliged to swear allegiance to George IV as rightful king of Ireland. A copy of the charge can be obtained from one of two nationally significant Brethren Archives: either the Christian Brethren Archive, JRULM, Manchester University or the private archive of Edwin Cross, Fountain House, London.
Darby resigned his curacy in protest. Soon after, in October of 1827, he fell from a horse and was seriously injured. He later stated that it was during this time that he recognized that the "kingdom" described in the Book of Isaiah and elsewhere in the Old Testament was entirely different from the Christian church.
Over the next five years, he developed the principles of his mature theology—most notably his conviction that the very notion of a clergyman was the sin against the Holy Spirit, because it limited the recognition that the Holy Spirit could speak through any member of the Church. During this time he joined an interdenominational meeting of believers (including Anthony Norris Groves, Edward Cronin, J. G. Bellett, and Francis Hutchinson) who met to "break bread" together in Dublin as a symbol of their unity in Christ. By 1832, this group had grown and began to identify themselves as a distinct Christian assembly. As they traveled and began new assemblies in Ireland and England, they formed the movement now known as the Plymouth Brethren.
Darby did not formally declare his separation from the Church of Ireland until 1832, at the Powerscourt Conference, an annual meeting of Bible students organized by his friend, the wealthy widow Lady Powerscourt (Theodosia Wingfield Powerscourt). That conference was also where he first described his discovery of the "secret rapture." For about 40 years William Kelly (1821-1906) was his chief interpreter and continued to be a staunch supporter until his own death. Kelly in his work "John Nelson Darby as I knew him" stated that "a saint more true to Christ's name and word I never knew or heard of".
Darby traveled widely in Europe and Britain in the 1830s and 1840s, and established many Brethren assemblies. He gave 11 significant lectures in Geneva in 1840 on the hope of the church (L’attente actuelle de l'église.) [see references] These established his reputation as a leading interpreter of biblical prophecy. The beliefs he disseminated then are still being propagated (in various forms) at such places as Dallas Theological Seminary and Bob Jones University and by authors and preachers such as Hal Lindsey and Tim LaHaye. In 1848, Darby became involved in a complex dispute over the proper method for maintaining shared standards of discipline in different assembles that resulted in a split between "Open" Brethren and "Exclusive" Brethren. After that time, he was recognized as the dominant figure among the Exclusives, who also came to be known as "Darbyite" Brethren. He made at least 5 missionary journeys to North America between 1862 and 1877. He worked mostly in New England, Ontario, and the Great Lakes Region, but took one extended journey from Toronto to Sydney by way of San Francisco, Hawaii, and New Zealand. A Geographical Index of his letters (available from Chapter Two, London) is currently available and lists where he traveled. He used his classical skills to translate the Bible from the original texts. In English he wrote a Synopsis of the Bible and many other scholarly religious articles. He wrote hymns and poems, the most famous being, "Man of Sorrows". He was also a Bible Commentator. He declined however to contribute to the compilation of the Revised Version of the King James Bible.
He died 1882 in Sundridge House, Bournemouth and is buried in Bournemouth, Dorset, England with the following text engraved on his tombstone:
John Nelson Darby
As Unknown and Well Known
Departed to be with Christ
April 29th, 1882
2 Corinthians 5: 21
Lord, Let Me Wait For Thee Alone;
My Life Be Only This:
To Serve Thee Here On Earth Unknown,
Then Share Thy Heavenly Bliss.
Darby is noted in the theological world as the father of dispensationalism, later made popular in the United States by Cyrus Scofield's Scofield Reference Bible. He popularised, and is often credited with originating, the "secret rapture" theory wherein Christ will suddenly remove His bride, the Church, from this world before the judgments of the tribulation. Dispensationalist beliefs about the fate of the Jews and the re-establishment of the Kingdom of Israel put dispensationalists at the forefront of Christian Zionism, because "God is able to graft them in again," and they believe that in His grace he will do so according to their understanding of Old Testament prophecy. They believe that, while the ways of God may change, His purposes to bless Israel will never be forgotten, just as He has shown unmerited favor to the Church, He will do so to a remnant of Israel to fulfill all the promises made to the genetic seed of Abraham.
Margaret Macdonald, born ca. 1815, was a Scottish-Irish woman who is well-known in Christian Eschatology (End-Times Prophecy). She is frequently credited as the originator of the doctrine of the pre-tribulation rapture.
In 1830 at the age of 15, while living in Port Glasgow, Scotland, Margaret Macdonald reportedly had a vision about the End Times.
Not long after her revelation, she wrote down her account of everything and sent hand-written copies of it to a number of Christian leaders. The Morning Watch, a leading British publication, quickly copied some of her distinctive notions. Her revelation was first published in Robert Norton's Memoirs of James & George Macdonald, of Port Glasgow (1840), pp. 171-176. Norton published it again in The Restoration of Apostles and Prophets; In the Catholic Apostolic Church (1861), pp. 15-18.
Historian Dave MacPherson, the one who rediscovered the Margaret Macdonald contribution of a pretribulation rapture, states that a few pretrib rapture teachers, who evidently had done little or no research on her or her novel teaching, assumed that she was really a posttrib rapturist because of her statement "The trial of the Church is from Antichrist." The same pretrib teachers obviously were unaware of the structure of partial rapturism (Macdonald's view) which has always seen PART of the church raptured before a future tribulation and the rest of the church left on earth to go through the tribulation. Leading partial rapturists including Pember and Govett have always referred to the part of the church left behind after an initial rapture as simply the "church" - the term Macdonald used. Plymouth Brethren leader John Darby, when analyzing partial rapturism, also called the ones left on earth after the initial rapture the "church" (Darby's LETTERS, Vol. 1, pp. 22-24). Even John Walvoord's THE RAPTURE QUESTION (REVISED), p. 97, refers to partial rapturists as pretribulation rapturists who see only PART of the church raptured while the rest of the church stays on earth! For further information on Macdonald and her novel idea emerging in 1830, see MacPherson's THE RAPTURE PLOT (300 pages) and his internet articles including "X-Raying Margaret" and "Pretrib Rapture Diehards" plus his web piece "Scholars Weigh My Research" (endorsements of his findings from many leading scholars). Here is Margaret Macdonald's epic statement; note the "one taken" in a rapture before "the wicked" (Antichrist) is revealed:
It was first the awful state of the land that was impressed upon me. I saw the blindness and infatuation of the people to be very great. I felt the cry of Liberty to be just the hiss of the serpent, to drown them in perdition. It was just 'no God.'
I repeated the words, Now there is distress of nations, with perplexity, the seas and the waves roaring, men's hearts failing them for fear -- now look out for the sign of the Son of man.
Here I was made to stop and cry out, O it is not known what the sign of the Son of man is; the people of God think they are waiting, but they know not what it is. I felt this needed to be revealed, and that there was great darkness and error about it; but suddenly what it was burst upon me with a glorious light. I saw it was just the Lord himself descending from Heaven with a shout, just the glorified man, even Jesus; but that all must, as Stephen was, be filled with the Holy Ghost, that they might look up, and see the brightness of the Father's glory. I saw the error to be, that men think that it will be something seen by the natural eye; but 'tis spiritual discernment that is needed, the eye of God in his people.
Many passages were revealed, in a light in which I had not before seen them.
I repeated, 'Now is the kingdom of Heaven like unto ten virgins, who went forth to meet the Bridegroom, five wise and five foolish; they that were foolish took their lamps, but took no oil with them, but they that were wise took oil in their vessels with their lamps.' 'But be ye not unwise, but understanding what the will of the Lord is; and be not drunk with wine wherein is excess, but be filled with the Spirit.' This was the oil the wise virgins took in their vessels -- this is the light to be kept burning -- the light of God -- that we may discern that which cometh not with observation to the natural eye.
Only those who have the light of God within them will see the sign of his appearance. No need to follow them who say, see here, or see there, for his day shall be as the lightning to those in whom the living Christ is.
'Tis Christ in us that will lift us up -- he is the light -- 'tis only those who are alive in him that will be caught up to meet him in the air.
I saw that we must be in the Spirit, that we might see spiritual things. John was in the Spirit, when he saw a throne in Heaven. -- But I saw that the glory of the ministration of the Spirit had not been known. I repeated frequently, but the spiritual temple must and shall be reared, and the fulness of Christ be poured into his body, and then shall we be caught up to meet him. Oh none will be counted worthy of this calling but his body, which is the church, and which must be a candlestick all of gold.
I often said, Oh the glorious inbreaking of God which is now about to burst on this earth; Oh the glorious temple which is now about to be reared, the bride adorned for her husband; and Oh what a holy, holy bride she must be, to be prepared for such a glorious bridegroom.
I said, Now shall the people of God have to do with realities -- now shall the glorious mystery of God in our nature be known -- now shall it be known what it is for man to be glorified. I felt that the revelation of Jesus Christ had yet to be opened up -- it is not knowledge about God that it contains, but it is an entering into God -- I saw that there was a glorious breaking in of God to be.
I felt as Elijah, surrounded with chariots of fire. I saw as it were, the spiritual temple reared, and the Head Stone brought forth with shoutings of grace, grace, unto it. It was a glorious light above the brightness of the sun, that shown round about me.
I felt those who were filled with the Spirit could see spiritual things, and feel walking in the midst of them, while those who had not the Spirit could see nothing -- so that two shall be in one bed, the one taken and other left, because the one has the light of God within while the other cannot see the Kingdom of Heaven.
I saw the people of God in an awfully dangerous situation, surrounded by nets and entanglements, about to be tried, and many about to be deceived and fall.
Now will the wicked be revealed, with all power and signs and lying wonders, so that if it were possible the very elect will be deceived. -- This is the fiery trial which is to try us. --- It will be for the purging and purifying of the real members of the body of Jesus; but Oh it will be a fiery trial. Every soul will be shaken to the very centre. The enemy will try to shake in every thing we have believed -- But the trial of real faith will be found to honour and praise and glory.
Nothing but what is of God will stand. The stony-ground hearers will be made manifest -- the love of many will wax cold.
I frequently said that night, and often since, now shall the awful sight of a false Christ be seen on this earth, and nothing but the living Christ in us can detect this awful attempt of the enemy to deceive -- or it is with all deceivableness of unrighteousness he will work -- he will have a counterpart for every part of God's truth and an imitation for every work of the Spirit. The Spirit must and will be poured out on the church, that she may be purified and filled with God -- and just in proportion as the Spirit of God works, so will he when our Lord anoints men with power, so will he.
This is particularly the nature of the trial, through which those are to pass who will be counted worthy to stand before the Son of man. There will be outward trial too, but `tis principally temptation. It is brought on by the outpouring of the Spirit, and will just increase in proportion as the Spirit is poured out. The trial of the Church is from Antichrist. It is by being filled with the Spirit that we shall be kept.
I frequently said, Oh be filled with the Spirit -- have the light of God in you, that you may detect satan -- be full of eyes within -- be clay in the hands of the potter -- submit to be filled, filled with God This will build the temple.
It is not by might nor by power, but by my Spirit saith the Lord. This will fit us to enter into the marriage supper of the Lamb.
I saw it to be the will of God that all should be filled. But what hindered the real life of God from being received by his people, was their turning from Jesus, who is the way to the Father. They were not entering in by the door. For he is faithful who hath said, by me if any man enter in he shall find pasture.
They were passing the cross, through which every drop of the Spirit of God flows to us. All power that comes not through the blood of Christ is not of God. When I say, they are looking from the cross, I feel that there is much in it -- they turn from the blood of the Lamb, by which we overcome, and in which our robes are washed and made white.
There are low views of God's holiness, and ceasing to condemn sin in the flesh, and a looking from him who humbled himself, and made himself of no reputation. Oh! it is needed, much needed at present, a leading back to the cross.
I saw that night, and often since, that there will be an outpouring of the Spirit on the body, such as has not been, a baptism of fire, that all the dross may be put away. Oh there must and will be such an indwelling of the living God as has not been -- the servants of God sealed in their foreheads -- great conformity to Jesus -- his holy holy image seen in his people just the bride made comely, by his comeliness put upon her. This is what we are at present made to pray much for, that speedily we may all be made ready to meet our Lord in the air -- and it will be.
Jesus wants his bride. His desire is toward us. He that shall come, will come, and will not tarry. Amen and Amen. Even so come Lord Jesus."
(end of MacDonald's text)
All Charlatans and oppressors are interested in prophecy.
Knowledge is power... ha ha ha.
( plagiarised from Ernest L. Martin, Ph.D., 1976
The word "Rapture" is not found in the Bible. There is also no single word used by the biblical authors to describe the prophetic factors which comprise the doctrine. Its formulation has come about by means of induction. Certain biblical passages concerning the second coming (and the role that Christians will play in that event) have been inductively blended together to establish the teaching. The modern expression "Rapture" was then invented to explain the overall teaching and the term suits the subject well. The basic tenets of the doctrine are uninvolved. Simply put, it purports that Christ will come back to this earth in two phases. He will first return invisibly to rapture His church away from this world so that they might escape (or partially escape the prophetical tribulation to occur near the end of the age, then later Christ will return in a visible advent to dispense His wrath on the world's nations. This is the general teaching.
Many details concerning these prime factors, however, are hotly debated. There is especially much argument over the chronological features associated with it. Some think the time lapse between the two phases will be 3 1/2 years, others say 7 years. Some feel that the Rapture of the church occurs before the Tribulation, others about mid-way through, Many suggest that the church will be taken to heaven for protection, but a few have proposed a geographical area on this earth. There are those who feel that only part of the church will escape, while others say all will he rescued, These variations, along with others, have multiplied the interpretations to such an extent that many diverse secondary opinions exist among those holding the belief. But all are unanimous on one point: the central theme of the Rapture shows that Christ will return to earth in two phases.
It may come as a surprise to many Christians, but the doctrine of the Rapture is not mentioned in any Christian writings, of which we have knowledge, until after the year 1830 A.D. Whether the early writers were Greek or Latin, Armenian or Coptic, Syrian or Ethiopian, English or German, orthodox or heretic, no one mentioned a syllable about it. Of course, those who feel the origin of the teaching is in the Bible would say that it only ceased being taught (for some unknown reason) at the close of the apostolic age only to reappear in 1830 A.D. But if the doctrine were so clearly stated in Scripture, it seems incredible that no one should have referred to it before the 19th century. This does not necessarily show that the teaching is wrong, but it does mean that thousands of eminent scholars who lived over a span of seventeen centuries (including some of the most astute of the "Christian Fathers" and those of the Reformation and post-Reformation periods) must be considered as prophetic dunces for not having understood so fundamental a teaching.
The result of a careful investigation into the origin of the Rapture has been recently published. The book is an excellent one which deserves to be read by all people interested in the subject. Its title: "The Unbelievable Pre-Trib Origin" by Dave MacPherson. He catalogs a great deal of historical material which answers the doctrine's mysterious derivation. We wish to review the results of his research. In the middle 1820's a religious environment began to be established among a few Christians in London. England which proved to be the catalyst around which the doctrine of the Rapture emerged. Expectations of the soon coming of our Lord were being voiced, This was no new thing, but what, was unusual was the teaching by a Presbyterian minister named Edward Irving that there had to be a restoration of the spiritual gifts mentioned in I Corinthians 12-14 just before Christ's second coming. To Irving, the time had come for those spiritual manifestations to occur. Among the expected gifts was the renewal of speaking in tongues and of spirit-motivated prophetic utterances. Irving began to propagate his beliefs. His oratorical skills and enthusiasm caused his congregation in London to grow. Then a number of people began to experience the "gifts." Once this happened opposition from the organized churches set in. It resulted in Irving's dismissal from the Presbyterian church in 1832. His group then established themselves as the Catholic Apostolic Church and continued the teachings of Irving.
These events were the beginnings of what some call present day Pentecostalism. Indeed Irving has been called by some church historians "the father of modern Pentecostalism." What does all this have to do with the origin of the Rapture doctrine? Very much indeed. Let us look at what happened in the year 1830 -- two years before Irving's dismissal from the Presbyterian church. In that year a revival of the "gifts" began to be manifested among a few people living in the lowlands of Scotland. They experienced what they called the outpouring of the Spirit. It was accompanied with speaking in "tongues" and other charismatic phenomena. Irving had been preaching these things must occur, and now they were.
On one particular evening. the power of the Holy Spirit was said to have rested on a Miss Margaret Macdonald while she was in a state of illness at home. She was dangerously sick and thought she was dying.
The message she received during this prophetic vision convinced her that Christ was going to appear in two stages at His second coming -- and not one! The emanation revealed that Christ would first come in glory to them that look for Him and again in a final stage when every eye would see Him. It was this visionary experience of Miss Macdonald which represents the prime source of the modern Rapture doctrine as the historical evidence compiled by Mr. MacPherson abundantly shows.
The Influence of John Darby
Many people have thought that John Darby, the founder of the Plymouth Brethren, was the originator of the Rapture doctrine. This is not the case. Darby was a brilliant theologian with outstanding scholarly abilities. Even those who have disagreed with his teachings admit that he, and many associated with him, helped to cause a revival in biblical learning throughout the evangelical world (which even has been perpetuated down to our own present day).
It had long been thought by many Christians that the Rapture doctrine originated with John Darby. It is now known that this is not true. Darby only popularized it. Scofield and others who took over Darby's mantle later helped to make it respectable, Today, many of those in the evangelical sphere of Christianity are so certain of its veracity that it is accepted as the absolute truth of God. The fact is, however, John Darby received the knowledge of the doctrine from someone else. The source was the Margaret Macdonald mentioned above.
The studies of Mr. MacPherson show that her sickness during which she received her visions and revelations occurred sometime between February 1 and April 14, 1830. And by late spring and early summer of 1830, her belief in the two phases of Christ's coming was being mentioned in praise and prayer meetings in several towns of western Scotland. In these meetings some people were speaking in "tongues" and other charismatic occurrences were in evidence. These extraordinary and strange events in western Scotland so attracted John Darby that he made a trip to the area to witness himself what was going on. Though he did not approve of the ecstatic episodes that he witnessed. it is nonetheless significant that Darby, after returning from Scotland, began to teach that Christ's second coming would occur in two phases. MacPherson shows good evidence that Darby had even visited Miss Macdonald in her home. There can hardly he any doubt that the visions of Miss Macdonald are the source of the modern doctrine.
Visions and Dreams
Near the same time that Miss Macdonald was receiving her visions, Joseph Smith in America was experiencing his apparitions which brought Mormon doctrines to the world. John Wilson also had his dreams which were the spark that started the false teaching of British realism. Not long afterwards Ellen G. White received her visions that resulted in many Seventh Day Adventist teachings. And remarkably, all these individuals received revelations of doctrines which were much at variance with one another.