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Listed here are a few quotations from some well-known cassic and modern holiness authors on various issues relating to our anti-dispensational emphasis. These are by no means all the statements that could be gathered, but they are representative of historic and contemporary scholarship in the Wesleyan-Arminian traditprofessor photoion. Some Reformed (Presbyterian) scholars also oppose the premillennial theory of the nineteenth century Darbyites, as indicated by the citation from Everett I. Carver's book, When Jesus Comes Again, which we have included below.

John Wesley on Dispensations

"Christianity as it includes the whole moral law of God both by way of injunction and of promise, if we will hear him is designed of God to be the last of all his dispensations. There is no other to come after this. This is to endure to the consummation of all things. Of consequence, all such new revelations are of Satan, and not of God; and all pretenses to another more perfect dispensation fall to the ground" (John Wesley, Works, vol. 5, p.314).

Go to Millennial theme page. Go to Dispensational theme page. Go to Wesley's theme page.

Adam Clarke on the millennium

"It is truly an astonishing thing that men will prefer hope to enjoyment; and rather content themselves with blessings in prospect than in possession! . . . Thousands, in their affections, conversation, and conduct, are wandering after an undefined and indefinable period, commonly called a millennial glory, while expectation is paralyzed, and prayer and faith restrained in reference to present salvation; and yet none of these can tell what even a day may bring forth; for we now stand on the verge of eternity, and because it is so, 'now is the accepted time, now is the day of salvation" (Clarke's Christian Theology, p. 420).

Go to Millennial theme page.

Samuel Wakefield on the general resurrection and universal judgment

   "The resurrection is to be universal--It will include the whole human family that have lived and died, from the father of the race to his youngest son. . . . The next grand event in the Divine administration toward men, subsequent to the resurrection of the dead is that of the general judgment--an event which shall terminate the remedial dispensation, put an end to time, and introduce the eternal destinies of man and angles" (Wakefield's Christian Theology, p.614 and 621).

Daniel Steele on the antinomian character of dispensational teachings

"The effect of this teaching is, first, to belittle the Christian agencies now in operation by asserting that they are inadequate to the conversion of the world.  Second, it gives a Jewish and highly materialistic turn to the kingdom of Christ, and leads to a depreciation of the spiritual manifestation of Christ by the Comforter in this life.  Thirdly, it calls off attention from the saving truths of the Gospel, and leads believers to dwell upon airy and baseless speculations, and profitless argumentation. Fourth, unless the laws of mind are all changed in this generation, we predict from the history of Adventism in past ages, that the Plymouth Brethren will soon begin to fix a definite time for the Advent, which will be followed by disappointment and all the moral and spiritual disasters of Millerism" (A Substitute for Holiness or Antinomianism Revived: The Theology of the Plymouth Brethren Examined and Refuted, p.196).

Go to Antinomianism theme page.

A. M. Hills on the dynamic nature of this present gospel age

    "[Jesus] never spoke one syllable about the insufficiency of the Holy Spirit and the gospel, and the present means of grace to win the world and establish His kingdom. He never intimated that His preachers and teachers and missionaries should go in the power of the Holy Spirit, with the gospel and means of grace, and labor in vain, because all these Christian instrumentalities were never intended to succeed! God inaugurated these means and they will succeed!. . . Dr. Daniel Steele offered a prize to anyone who would point out one text that declared that there would be another conversion after Jesus comes the next time. Nobody has named the text" (Fundamental Christian Theology, p.566).

W. T. Purkiser on the Calvinistic theology that underlies modern dispensationalism

    ". . . closer to our own day the influence of dispensationalism, pioneered by J. N. Darby and widely disseminated by C. I. Scofield through his Reference Bible, has been enormous. It is odd that these men, who as Calvinists have so ardently opposed the doctrine of entire sanctification, should have had such influence in the holiness movement. This is not the place to discuss at length the various facets of their teaching, but it may be said that any interpretation which places much of the Bible outside the use of Christians ought to  be suspect from the start. The whole system of dispensationalism rests upon a reading into the Bible (eisegesis) the ideas of men, rather than a leading of the Word (exegesis) of the truths of revelation" (Exploring Our Christian Faith, pp.424 and 425).

H. Ray Dunning on dispensationalism and Wesleyan scholarship

    "During the nineteenth century a system of theology known as dispensationalism arose, which included a completely new eschatology with many strange features. For some reason it has become so pervasive among conservative Christians, especially among the rank and file, that it has assumed the status of orthodoxy among large groups of both laymen and ministers. There is not a Wesleyan scholar known by this writer, however, who would subscribe to it, but it still remains entrenched. For this reason it needs some special attention in a work committed to Wesleyan theology because all the basic theological presuppositions that inform dispensationalism are antithetical to Wesleyan theology as well as sound biblical exegesis" (Grace, Faith, & Holiness, p. 585).

Everett I. Carver on the intellectual integrity of dispensational hermeneutics in general

"The dispensational system is exceeding complicated. Few can understand it apart from a systematic study of its teachings. It often fools the naive and the unwary because it is usually presented in a very persuasive manner and with what appears to be the voice of authority. . . . As long as one allows himself to be carried along by their presentation without seriously checking for fallacies, conclusions that do not follow from the material presented, forced exegesis, improper use of proof-texts, and eisegesis, the likelihood of being fooled is great; but when a thorough check is made, he weakness of the system becomes apparent" (When Jesus Comes Again, p. 58).

Leslie D. Wilcox on John Nelson Darby's teaching of salvation

   "Although there were groups in Wesley's day who held ideas which resemble these [the two natures theory of Christian holiness] at certain points, and whom both he and John Fletcher opposed under the name of Antinomianism, the doctrines we face today have a more recent origin. They are usually traced to a man named John Darby who was born in England in 1800. He was the leader of a group who came to called by the name of Plymouth Brethren. These held special theories regarding the evil of church membership and they propagated the special theory of the second coming which has come to be called pre-tribulationalism. . . . This has been the most popular theory among holiness people and many other evangelicals during the last three quarters of a century. . . . There are two difficulties with this theory that should be noted. [First] there is no scripture to support their theory of a separation of the rapture and revelation, unless you adopt their special theory of interpretation of scripture. [Second] since the proponents of this theory are mostly Calvinistic there are elements of that theory which frequently appear in their teaching. . .  If one accepts the dispensational view of the second coming, he must be on guard against accepting the Calvinistic elements which appear from time to time in the theory." (Profiles In Wesleyan Theology, 3:234, 310-311).

Ronald Cavanaugh regarding the influence of dispensationalism on the Wesleyan Holiness movement

"I can see that dispensational teaching . . . indeed strikes at the heart of the Wesleyan-Arminian Holiness movement" (Dr. Ronald Cavanaugh, Wesleyan educator, in personal letter to the author).

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