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Premillennial Dispensationalism and American Democracy

Premillennial Dispensationalism and American Democracy

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Published by darkstar777
An in depth biblical study from a Catholic perspective that assesses the implications of Premillennial Dispensationalism on American politics.
An in depth biblical study from a Catholic perspective that assesses the implications of Premillennial Dispensationalism on American politics.

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Published by: darkstar777 on Mar 28, 2008
Copyright:Attribution Non-commercial


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Premillenial Dispensationalism and American DemocracyBy: Paul Jacob3/5/06
Introductory Supposition:
The failure to fully grasp the typology of the Old Testament in regards to the New has become the thistle at the root of the Catholic\Protestant theological break started by thereformers in the sixteenth century. Unfortunately, the theological implications of losingthis typological view are at such a forefront to the Protestant vision that it is impossible tolook beyond this theological dissidence (Eucharist, prayers to saints, image “worship”,and the like) to see the log embedded in its eye – which is skewing its vision of thesetopics as a whole. It may be said with conservative accuracy that a return to thetypological approach of the Old Testament would be invaluable in bridging the gap between Protestants and Catholics of the 21
Century. If anything else, a typologicalapproach could drastically change the main conflict between Protestants and Catholics,which is authority.Typological exegesis shows that the Church is God’s universal family, is rooted in thetruth, cannot fail in matters of faith and morals, was purchased at the price of Jesus’ own body, and is the greatest realization of God’s characterization as bridegroom of His people – who thus take the position of His bride. With this, the intimacy of God’s lovesurpasses that of the marital act of a man and his bride, and enters into an eternal act of love between the infinite God and His adopted people. As the Pope states,“Corresponding to the image of a monotheistic God is monogamous marriage. Marriage based on exclusive and definitive love becomes the icon of the relationship between Godand his people and vice versa. God's way of loving becomes the measure of humanlove.”
Failing to grasp this notion leads to a distorted view of spirituality, and ultimatelyto the acceptance of demonic suggestions that destroy and pervert Christianity as a whole.One such suggestion is that freedom is determined by a human form of government - placing the State political ideals above Christ and His Church.The tendency to regard the Nation State’s political ideologies as the main source of hopederives from the theological errors in the Protestant Eschatological view. This view takenas a whole has affected the diplomacy of United States of America, especially in regardsto the Israeli people in Palestine and further dealings in the Middle East. As the pastPresidential election shows, partisan fervor for the current political ideology has created bitter conflict throughout the Western World - owing to the emphasized hope placed inthe political ideologies of the right or the left. Accordingly, hope in the state substitute’sreal hope, which lies in God Himself and His Church.
Thus, the plan of the enemy isnow manifesting itself fully through a thorn embedded 500 years ago, which has longsince been forgotten – typological exegesis.
Protestant Theology in General:
Protestantism as a whole, and by definition, rejects the Church as God’s choseninstrument for salvation. In Protestantism the Church is simply a community of  believers, with little to no authority or power. Protestants would reject some or all of thefollowing Catholic views about the Church: she is the unblemished Bride of Christ, thefamily of God,
 the mystical Body of Christ,
 God’s Temple,
the institution begotten byChrist who holds all authority on faith and morals
…etc. We shall see later what thisrejection can lead to among many Protestants – specifically in America.2
In general, the break between the Protestant community, starting with Luther, was begotten from a conflict with the Church. When Luther decided that the Church was nolonger what God had promised it to be (the arbiter of truth, God’s chosen people, theholder of God’s authority on matter of faith and morals…and so forth) there was aninherent problem – who is able to determine the meaning of the Bible in regards tomatters of faith and morals? For Luther, the only agreeable answer to this was that hehimself was chosen by God to convey the real truth of the Biblical text.Therefore, Luther set out to redefine Christianity through Humanism- a philosophy whichroots itself in historic human thoughts, “the philosophy of humanity.” Luther believed hecould use Humanism to create a purer form of Christianity than the Roman CatholicChristianity so prevalent to medieval times. In other words, Luther thought that traditionis the wrong way to approach authentic Christian theology. Only by examining thewritings of ancient Christians and revising Christianity to fit the mold of antiquity couldwe resurrect the faith of Christianity in its most pure form. This was a prevalent idea of the times, and along with the printing press helped emblaze Protestantism as quickly asthe driest of forests.
 Since Luther regarded humanism as his tool, he spent a great deal of time studying thewritings of the Early Church Fathers. One of Luther’s favorite fathers was Augustine – whom he relied on for most of his theological thoughts, albeit largely skewed by his own beliefs. Luther’s theology quickly got him excommunicated from the Church of Rome,and he became the first of many figures whom begot Protestantism.Luther’s main theology was that Christians do not become perfect creatures throughsanctification – they inherit sanctification and justification from God and it covers uptheir many existent flaws. In other words, he believed that we can never reach a point of absolute purity or saintliness because we are so covered in sin that the only solution is for Christ to cover us in his mercy. One analogy that he used is that we are dung thatremains dung, but just as snow hides the dung that we are - so too with Christ and our sinfulness. This directly contradicts the Catholic position, which states (similarly) thatwe are all sinners; but we are constantly being formed through sanctification into childrenof God.
 The Church holds that we ought to become other Christs in our inner and outer  being, and that God doesn’t just cover up our sin – He forms us into pure beings.
Returning to Luther’s analogy of the dung and the snow, the Catholic position is that weactually become as white as snow rather than being covered by it.
This is why Jesuscan command us to be perfect without commanding us to perform the impossible.
 Theological disagreements aside, Luther may have never chosen to dismiss the Church asthe “Whore of Babylon”
had it not been for his eschatological belief that the ends timeswere quickly approaching. This is why Luther didn’t concern himself with establishing ahierarchy of authority that could replace him should he die - he actually thought that hewas chosen by God to usher in the second coming. In his mind, the Catholic Church(which Luther acknowledged as the Church) had now become the Whore of Babylon inRevelation, and God had sent Martin Luther to proclaim this message to the world and to3

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