Fearless MacPherson On Contributions of Edward Irving To Dispensationalism
This is Dave MacPhearson, another guy from Kansas, along with Dean Gotcher.
MacPherson says "My book "The Rapture Plot" (available online) includes many quotes from Irvingites proving that they taught a pretrib rapture as well as pretribulationally-correct imminence. Here are just a few examples from several issues of "The Morning Watch":
"Philadelphia" is described as worthy Christians who will be raptured before "the great tribulation" (TMW, Sep. 1830, p. 510)
"...the great tribulation from which those dead in Christ, and those who shall then be alive and looking for him, shall be exempted, by being caught up to meet the Lord in the air...." (TMW, June 1831, p. 284)
Walvoord's, LaHaye's, and Ice's "any-momentness" is clearly seen in this Irvingite journal which stated: "...we miss the true object of faith and hope in the coming of the Lord, not only when we overleap it altogether, but when we interpose any screen whatever; when we look for any event of persecution or tribulation, for any combination of kings, any gathering of people, any manifestation of Antichrist." (TMW, Dec. 1831, p. 253)
One writer spoke of "the translation for the living...of which we may daily expect the accomplishment...." He added: "During this most horrible time of the reign of the last Antichrist, the risen and translated saints shall be with Christ...." (TMW, Mar. 1832, pp. 12-14)
John Tudor, TMW editor, said that "some of these elect ones shall...be left in the great tribulation...after the translation of the saints...." He added that there is "nothing further to expect before the actual coming...." (TMW, Sep. 1832, pp. 11-12)
"the literal time of 1260 days...does not commence till the moment of the translation of the saints...." (TMW, Sep. 1832, p. 48)
It should be pointed out that during pretrib dispensationalism's earliest development, there were those who quickly changed from the prevailing posttrib historicism to pretrib futurism, some who changed later on, and some who never changed. Naturally Darby-guardsmen such as Huebner and Ice have selectively focused on historicist Irvingites and purposely covered up pretrib futurists among the same British group to make it appear to their trusting readers that the Irvingites were totally pretrib-deficient!"
"Even William Kelly, Darby's editor, knew that for 60 years evangelicalism had credited Irvingism, and not Darbyism, with pretribism. Which is why Kelly (while noting "the early prophesyings and tongues in Scotland" but adding that "we may pass these over") focused on Irvingite writings, and not Margaret's, in a lengthy series (1889-1890) in his own journal. Readers of "The Rapture Plot" know that Kelly, in Ice-like fashion, made so many dishonest changes while analyzing Irvingism in a supposedly fair and balanced way that evangelicalism, unable to examine hard-to-locate Irvingite writings, eventually accepted Kelly's revisionism, the goal of which was to project Darby as the pretrib rapture originator as well as the "father of dispensationalism" - and we know how well Kelly was successful!"
For dispensationalists to accept that Irving began talking and writing about the pre-trrib rapture as an important postulate of dispensationalsm before Darby would be to accept that Irving was influenced by the Jesuit Manuel Lacunza, from his 1827, The Coming of Messiah in Glory and Majesty, and that dispensationalism had its early origin from the ideas of a Jesuit.
Irving was so impressed by Jesuit Lacunza's book, that he learned Spanish just to translate it into English.
The issue is whether dispensationalists engage in honest scholarship?
This is Dave MacPhearson, another guy from Kansas, along with Dean Gotcher.
MacPherson says "My book "The Rapture Plot" (available online) includes many quotes from Irvingites proving that they taught a pretrib rapture as well as pretribulationally-correct imminence. Here are just a few examples from several issues of "The Morning Watch":
"Philadelphia" is described as worthy Christians who will be raptured before "the great tribulation" (TMW, Sep. 1830, p. 510)
"...the great tribulation from which those dead in Christ, and those who shall then be alive and looking for him, shall be exempted, by being caught up to meet the Lord in the air...." (TMW, June 1831, p. 284)
Walvoord's, LaHaye's, and Ice's "any-momentness" is clearly seen in this Irvingite journal which stated: "...we miss the true object of faith and hope in the coming of the Lord, not only when we overleap it altogether, but when we interpose any screen whatever; when we look for any event of persecution or tribulation, for any combination of kings, any gathering of people, any manifestation of Antichrist." (TMW, Dec. 1831, p. 253)
One writer spoke of "the translation for the living...of which we may daily expect the accomplishment...." He added: "During this most horrible time of the reign of the last Antichrist, the risen and translated saints shall be with Christ...." (TMW, Mar. 1832, pp. 12-14)
John Tudor, TMW editor, said that "some of these elect ones shall...be left in the great tribulation...after the translation of the saints...." He added that there is "nothing further to expect before the actual coming...." (TMW, Sep. 1832, pp. 11-12)
"the literal time of 1260 days...does not commence till the moment of the translation of the saints...." (TMW, Sep. 1832, p. 48)
It should be pointed out that during pretrib dispensationalism's earliest development, there were those who quickly changed from the prevailing posttrib historicism to pretrib futurism, some who changed later on, and some who never changed. Naturally Darby-guardsmen such as Huebner and Ice have selectively focused on historicist Irvingites and purposely covered up pretrib futurists among the same British group to make it appear to their trusting readers that the Irvingites were totally pretrib-deficient!"
"Even William Kelly, Darby's editor, knew that for 60 years evangelicalism had credited Irvingism, and not Darbyism, with pretribism. Which is why Kelly (while noting "the early prophesyings and tongues in Scotland" but adding that "we may pass these over") focused on Irvingite writings, and not Margaret's, in a lengthy series (1889-1890) in his own journal. Readers of "The Rapture Plot" know that Kelly, in Ice-like fashion, made so many dishonest changes while analyzing Irvingism in a supposedly fair and balanced way that evangelicalism, unable to examine hard-to-locate Irvingite writings, eventually accepted Kelly's revisionism, the goal of which was to project Darby as the pretrib rapture originator as well as the "father of dispensationalism" - and we know how well Kelly was successful!"
For dispensationalists to accept that Irving began talking and writing about the pre-trrib rapture as an important postulate of dispensationalsm before Darby would be to accept that Irving was influenced by the Jesuit Manuel Lacunza, from his 1827, The Coming of Messiah in Glory and Majesty, and that dispensationalism had its early origin from the ideas of a Jesuit.
Irving was so impressed by Jesuit Lacunza's book, that he learned Spanish just to translate it into English.
The issue is whether dispensationalists engage in honest scholarship?