Dominion by Covenant,3 which is the first clear exposition of the five points of the biblical covenant). Pastors who are convinced by Chilton's books would be wise to introduce these ideas to their congregations slowly over a period of years, and thereby save themselves and their churches a lot of possibly unnecessary grief. Pressure-relief valves are preferable to explosions.
This division over eschatology is already happening on a small scale. Dave Hunt's best-selling book, The Seduction of Christianity (1985) and Beyond Seduction (1987) are clarion calls by a traditional dispensationalist to mount a defense against "dominion theology" and its inescapable postmillennial implications. He has thrown down the gauntlet. Many pastors who have adopted dominion theology for individuals have yet to "go all the way" and adopt postmillennialism, but Hunt's books are forcing their hand. He has put the pressure on them to abandon premillennialism and accept postmillennialism forthrightly. (He has also muddied the waters by implying that historic postmil-lennialism is in some way connected with New Age optimism, a misunderstanding that I have answered in my book, Unholy Spirits: Occultism and New Age Humanism, chapter 11.)4
No one has taken on Paradise Restored head on, and The Days of Vengeance is even more difficult to refute. Until someone with a great deal of writing skill and an even greater grasp of the Bible than Chilton possesses goes into print to answer Paradise Restored and The Days of Vengeance, these counterattacks against biblical optimism will prove to be fruitless. Wringing one's hands in public against a prudently unnamed theological opponent is no substitute for careful, effective Bible exposition.
Dominion theology is the wave of the Christian future. David Chilton has written the two primary eschatological mani-of dominion theology. Whoever comes after him will inevitably be labeled a "me, too" postmillennialist. Chilton has established the terms of the debate over eschatology for the next hundred years, at the very least.
3. Tyler, Texas: Institute for Christian Economics, 1987.
4. Ft. Worth: Dominion Press, 1986.
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