Journal: Conservative Theological Journal
Volume: CTJ 03:9 (Aug 1999)
Article: Progressive Dispensationalism: What Really Is It?
Author: Mal Couch

CTJ 3:9 (August 1999) p. 259

Progressive Dispensationalism:
What Really Is It?

Mal Couch

President & Professor of Theology and Languages
Tyndale Theological Seminary, Ft. Worth TX

Introduction

In the mid to late 1980s, a new “dispensationalism” was beginning to surface in the academic world that is called “progressive dispensationalism” (PD). Over the past several years some of the leading “traditional” or “classic dispensationalists” have written many articles and books critiquing and pointing out the danger of this “new or revised dispensationalism.”

In order to allow our readers to acquire a better understanding of this clear and present danger to true dispensational theology, we have compiled sections out of what we feel have been the best critiques of this theological development. These sections are footnoted indicating the book from which they were gleaned. The student may want to purchase one or more of these volumes to gain an even deeper explanation of progressive dispensationalism. We hope this serves as an alarm for traditional dispensationalists to be aware of the danger this new development poses in our churches and schools. As you can see, at stake is the consistent literal interpretation of Scripture.

What is a “Complimentary Hermenutic”?1

Recently, some who claim to be interpreting Scripture literally have introduced what they call “complementary hermeneutics.” Those who use this approach classify themselves as progressive dispensationalists.2 They also still wish to be numbered among premillennial pretribulation dispensationalists. Darrell Bock, who seems to have been the one who introduced the term “progressive dispensationalism,” defines it

CTJ 3:9 (August 1999) p. 260

[complimentary hermeneutic] this way: “The New Testament does introduce change and advance; it does not merely repeat Old Testament revelation. In making complementary additions, however, it does not jettison old promises.”3

The method at the present time does not seem to be applied to all of Scripture, but is applied to the promise of the Davidic covenant of 2 Samuel 7. It is admitted that when the covenant was originally given, it was made exclusively with Israel. However, in Acts 2 on the Day of Pentecost, Peter brought in the church as recipients of the covenant as well. This is defended by Peter’s use of Psalm 110. In this way it is “i...