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i am not a dispensationalist...but i have seen on this forum a lot of serious accusations made against dispensationalism...
in order to determine what dispensationalists -really- believe...i am posting the notes from the 1917 edition of c.i. scofield's reference bible that specifically relate to dispensationalism...scofield is probably the most influential dispensationalist theologian of all time...so his notes can be regarded as definitive as far as 'official' dispensationalist teaching goes...
this is all copied and pasted from the scofield reference notes in e-sword which you can download for free online...
excerpts from "A Panoramic View of the Bible" (introductory section of scofield's reference bible)
...
4) The Bible is a progressive unfolding of truth. Nothing is told all at once, and once for all. The law is, "first the blade, then the ear, after that the full corn." Without the possibility of collusion, often with centuries between, one writer of Scripture takes up an earlier revelation, adds to it, lays down the pen, and in due time another man moved by the Holy Spirit, and another, and another, add new details till the whole is complete.
5) From beginning to end the Bible testifies to one redemption.
6) From beginning to end the Bible has one great theme-the person and work of the Christ.
...
The Bible tells the Human Story. Beginning, logically, with the creation of the earth and man, the story of the race sprung from the first human pair continues through the first eleven chapters of Genesis. With the twelfth chapter begins the history of Abraham and of the nation of which Abraham was the ancestor. It is that nation, Israel, with which the Bible narrative is thereafter chiefly concerned from the eleventh chapter of Genesis to the second chapter of the Acts of the Apostles. The Gentiles are mentioned, but only in connection with Israel. But it is made increasingly clear that Israel so fills the scene only because entrusted with the accomplishment of great world-wide purposes (Deu 7:7). The appointed mission of Israel was,
1. to be a witness to the unity of God in the midst of idolatry (Deu 6:5; Isa 43:10);
2. to illustrate to the nations the greater blessedness of serving the one true God (Deu 33:26-29; 1Ch 17:20-21; Psa 102:15);
3. to receive and preserve the Divine revelation (Rom 3:1-2); and
4. to produce the Messiah, earth's Saviour and Lord (Rom 9:4).
The prophets foretell a glorious future for Israel under the reign of Christ.
...
The biblical story of Israel, past, present, and future, falls into seven distinct periods:
1) From the call of Abram (Genesis 12) to the Exodus (Exodus 1 - 20);
2) From the Exodus to the death of Joshua (Exodus 21 to Joshua 24);
3) from the death of Joshua to the establishment of the Hebrew monarchy under Saul;
4) the period of the kings from Saul to the Captivities;
5) the period of the Captivities;
6) the restored commonwealth from the end of the Babylonian captivity of Judah, to the destruction of Jerusalem, A.D. 70;
7) the present dispersion. The Gospels record the appearance in human history and within the Hebrew nation of the promised Messiah, Jesus Christ, and tell the wonderful story of his manifestation to Israel, his rejection by that people, his crucifixion, resurrection, and ascension. The Acts of the Apostles record the descent of the Holy Spirit, and the beginning of a new thing in human history, the Church. The division of the race now becomes threefold-the Jew, the Gentile, and the Church of God. Just as Israel is in the foreground from the call of Abram to the resurrection of Christ, so now the Church fills the scene from the second chapter of the Acts to the fourth chapter of the Revelation. The remaining chapters of that book complete the story of humanity and the final triumph of Christ.
...
The Central Theme of the Bible is Christ. It is this manifestation of Jesus Christ, his Person as "God manifest in the flesh" (1Ti 3:16), his sacrificial death, and his resurrection, which constitute the Gospel. Unto this all preceding Scripture leads, from this all following Scripture proceeds. The Gospel is preached in the Acts and explained in the Epistles. Christ, Son of God, Son of man, Son of Abraham, Son of David, thus binds the many books into one Book. Seed of the woman (Gen 3:15) he is the ultimate destroyer of Satan and his works; Seed of Abraham he is the world blesser; Seed of David he is Israel's King. "Desire of all Nations." Exalted to the right hand of God he is "head over all to the Church, which is his body," while to Israel and the nations the promise of his return forms the one and only rational expectation that humanity will yet fulfil itself. Meanwhile the Church looks momentarily for the fulfilment of his special promise: "I will come again and receive you unto myself" (Joh 14:1-3). To him the Holy Spirit throughout this Gospel age bears testimony. The last book of all, the Consummation book, is "The Revelation of Jesus Christ" (Rev 1:1).
...
scofield's reference notes
...
DISPENSATION
A dispensation is a period of time during which man is tested in respect of obedience to some specific revelation of the will of God. Seven such dispensations are distinguished in Scripture.
...
The First Dispensation: Innocency. Man was created in innocency, placed in a perfect environment, subjected to an absolutely simple test, and warned of the consequence of disobedience. The woman fell through pride; the man deliberately. (1Ti 2:14) God restored His sinning creatures, but the dispensation of innocency ended in the judgment of the Expulsion (Gen 3:24)
...
The Second Dispensation: Conscience. By disobedience man came to a personal and experimental knowledge of good and evil -- of good as obedience, of evil as disobedience to the known will of God. Through that knowledge conscience awoke. Expelled from Eden and placed under the second, or ADAMIC COVENANT, man was responsible to do all known good, to abstain from all known evil, and to approach God through sacrifice. The result of this second testing of man is stated in (Gen 6:5) and the dispensation ended in the judgment of the Flood. Apparently "the east of the garden" (Gen 3:24) where were the cherubims and the flame, remained the place of worship through this second dispensation.
...
The Third Dispensation: Human Government. Under Conscience, as in Innocency, man utterly failed, and the judgment of the Flood marks the end of the second dispensation and the beginning of the third. The declaration of the Noahic Covenant subjects humanity to a new test. Its distinctive feature is the institution, for the first time, of human government -- the government of man by man. The highest function of government is the judicial taking of life. All other governmental powers are implied in that. It follows that the third dispensation is distinctively that of human government. Man is responsible to govern the world for God. That responsibility rested upon the whole race, Jew and Gentile, until the failure of Israel under the Palestinian Covenant (Deuteronomy 28 - (Deu 30:1-10)) brought the judgment of the Captivities, when "the times of the Gentiles" (See); (Luk 21:24); (Rev 16:14) began, and the government of the world passed exclusively into Gentile hands; (Dan 2:36-45); (Luk 21:24); (Act 15:14-17). That both Israel and the Gentiles have governed for self, not God, is sadly apparent. The judgment of the confusion of tongues ended the racial testing; that of the captivities the Jewish; while the Gentile testing will end in the smiting of the Image (Da 2.) and the judgment of the nations (Mat 25:31-46).
...
The Fourth Dispensation: Promise. For Abraham, and his descendants it is evident that the Abrahamic Covenant (See Scofield) - (Gen 15:18) made a great change. They became distinctively the heirs of promise. That covenant is wholly gracious and unconditional. The descendants of Abraham had but to abide in their own land to inherit every blessing. In Egypt they lost their blessings, but not their covenant. The Dispensation of Promise ended when Israel rashly accepted the law (Exo 19:8). Grace had prepared a deliverer (Moses), provided a sacrifice for the guilty, and by divine power brought them out of bondage (Exo 19:4) but at Sinai they exchanged grace for law. The Dispensation of Promise extends from (Gen 12:1) to (Exo 19:8); and was exclusively Israelitish. The dispensation must be distinguished from the covenant. The former is a mode of testing; the latter is everlasting because unconditional. The law did not abrogate the Abrahamic Covenant (Gal 3:15-18) but was an intermediate disciplinary dealing "till the Seed should come to whom the promise was made"; (Gal 3:19-29); (Gal 4:1-7). Only the dispensation, as a testing of Israel, ended at the giving of the law.
...
The Fifth Dispensation: Law. This dispensation extends from Sinai to Calvary -- from Exodus to the Cross. The history of Israel in the wilderness and in the land is one long record of the violation of the law. The testing of the nation by law ended in the judgment of the Captivities, but the dispensation itself ended at the Cross.
(1) Man's state at the beginning (Exo 19:1-4).
(2) His responsibility (Exo 19:5); (Exo 19:6); (Rom 10:5).
(3) His failure (2Ki 17:7-17); (2Ki 17:19); (Act 2:22); (Act 2:23).
(4) The judgment (2Ki 17:1-6); (2Ki 17:20); (2Ki 25:1-11); (Luk 21:20-24).
...
Grace. Summary:
(1) Grace is "the kindness and love of God our Saviour toward man...Not by works of righteousness which we have done" (Tit 3:4); (Tit 3:5).
It is, therefore, constantly set in contrast to law, under which God demands righteousness from man, as, under grace, he gives righteousness to man (Rom 3:21); (Rom 3:22); (Rom 8:4); (Phm 3:9). Law is connected with Moses and works; grace with Christ and faith; (Joh 1:17); (Rom 10:4-10). Law blesses the good; grace saves the bad; (Exo 19:5); (Eph 2:1-9). Law demands that blessings be earned; grace is a free gift; (Deu 28:1-6); (Eph 2:8); (Rom 4:4); (Rom 4:5).
(2) As a dispensation, grace begins with the death and resurrection of Christ (Rom 3:24-26); (Rom 3:4); (Rom 3:24); (Rom 3:25). The point of testing is no longer legal obedience as the condition of salvation, but acceptance or rejection of Christ, with good works as a fruit of salvation, (Joh 1:12); (Joh 1:13); (Joh 3:36); (Mat 21:37); (Mat 22:24); (Joh 15:22); (Joh 15:25); (Heb 1:2); (1Jo 5:10-12). The immediate result of this testing was the rejection of Christ by the Jews, and His crucifixion by Jew and Gentile (Act 4:27). The predicted end of the testing of man under grace is the apostasy of the professing church and the resultant apocalyptic judgments.
(3) Grace has a twofold manifestation: in salvation (Rom 3:24) and in the walk and service of the saved (Rom 6:15).
...
The Dispensation of the Fulness of Times. This, the seventh and last of the ordered ages which condition human life on the earth, is identical with the kingdom covenanted to David. (2Sa 7:8-17); (Zec 12:8); (Luk 1:31-33); (1Co 15:24); and gathers into itself under Christ all past "times":
(1) The time of oppression and misrule ends by Christ taking His kingdom. (Isa 11:3-4).
(2) The time of testimony and divine forbearance ends in judgment. (Mat 25:31-46); (Act 17:30-31); (Rev 20:7-15).
(3) The time of toil ends in rest and reward. (2Th 1:6-7).
(4) The time of suffering ends in glory. (Rom 8:17-18).
(5) The time of Israel's blindness and chastisement ends in restoration and conversion. (Rom 11:25-27); (Eze 39:25-29).
(6) The times of the Gentiles end in the smiting of the image and the setting up of the kingdom of the heavens. (Dan 2:34); (Dan 2:35); (Rev 19:15-21).
(7) The time of creation's thraldom ends in deliverance at the manifestation of the sons of God. (Gen 3:17); (Isa 11:6-8); (Rom 8:19-21).
...
in order to determine what dispensationalists -really- believe...i am posting the notes from the 1917 edition of c.i. scofield's reference bible that specifically relate to dispensationalism...scofield is probably the most influential dispensationalist theologian of all time...so his notes can be regarded as definitive as far as 'official' dispensationalist teaching goes...
this is all copied and pasted from the scofield reference notes in e-sword which you can download for free online...
excerpts from "A Panoramic View of the Bible" (introductory section of scofield's reference bible)
...
4) The Bible is a progressive unfolding of truth. Nothing is told all at once, and once for all. The law is, "first the blade, then the ear, after that the full corn." Without the possibility of collusion, often with centuries between, one writer of Scripture takes up an earlier revelation, adds to it, lays down the pen, and in due time another man moved by the Holy Spirit, and another, and another, add new details till the whole is complete.
5) From beginning to end the Bible testifies to one redemption.
6) From beginning to end the Bible has one great theme-the person and work of the Christ.
...
The Bible tells the Human Story. Beginning, logically, with the creation of the earth and man, the story of the race sprung from the first human pair continues through the first eleven chapters of Genesis. With the twelfth chapter begins the history of Abraham and of the nation of which Abraham was the ancestor. It is that nation, Israel, with which the Bible narrative is thereafter chiefly concerned from the eleventh chapter of Genesis to the second chapter of the Acts of the Apostles. The Gentiles are mentioned, but only in connection with Israel. But it is made increasingly clear that Israel so fills the scene only because entrusted with the accomplishment of great world-wide purposes (Deu 7:7). The appointed mission of Israel was,
1. to be a witness to the unity of God in the midst of idolatry (Deu 6:5; Isa 43:10);
2. to illustrate to the nations the greater blessedness of serving the one true God (Deu 33:26-29; 1Ch 17:20-21; Psa 102:15);
3. to receive and preserve the Divine revelation (Rom 3:1-2); and
4. to produce the Messiah, earth's Saviour and Lord (Rom 9:4).
The prophets foretell a glorious future for Israel under the reign of Christ.
...
The biblical story of Israel, past, present, and future, falls into seven distinct periods:
1) From the call of Abram (Genesis 12) to the Exodus (Exodus 1 - 20);
2) From the Exodus to the death of Joshua (Exodus 21 to Joshua 24);
3) from the death of Joshua to the establishment of the Hebrew monarchy under Saul;
4) the period of the kings from Saul to the Captivities;
5) the period of the Captivities;
6) the restored commonwealth from the end of the Babylonian captivity of Judah, to the destruction of Jerusalem, A.D. 70;
7) the present dispersion. The Gospels record the appearance in human history and within the Hebrew nation of the promised Messiah, Jesus Christ, and tell the wonderful story of his manifestation to Israel, his rejection by that people, his crucifixion, resurrection, and ascension. The Acts of the Apostles record the descent of the Holy Spirit, and the beginning of a new thing in human history, the Church. The division of the race now becomes threefold-the Jew, the Gentile, and the Church of God. Just as Israel is in the foreground from the call of Abram to the resurrection of Christ, so now the Church fills the scene from the second chapter of the Acts to the fourth chapter of the Revelation. The remaining chapters of that book complete the story of humanity and the final triumph of Christ.
...
The Central Theme of the Bible is Christ. It is this manifestation of Jesus Christ, his Person as "God manifest in the flesh" (1Ti 3:16), his sacrificial death, and his resurrection, which constitute the Gospel. Unto this all preceding Scripture leads, from this all following Scripture proceeds. The Gospel is preached in the Acts and explained in the Epistles. Christ, Son of God, Son of man, Son of Abraham, Son of David, thus binds the many books into one Book. Seed of the woman (Gen 3:15) he is the ultimate destroyer of Satan and his works; Seed of Abraham he is the world blesser; Seed of David he is Israel's King. "Desire of all Nations." Exalted to the right hand of God he is "head over all to the Church, which is his body," while to Israel and the nations the promise of his return forms the one and only rational expectation that humanity will yet fulfil itself. Meanwhile the Church looks momentarily for the fulfilment of his special promise: "I will come again and receive you unto myself" (Joh 14:1-3). To him the Holy Spirit throughout this Gospel age bears testimony. The last book of all, the Consummation book, is "The Revelation of Jesus Christ" (Rev 1:1).
...
scofield's reference notes
...
DISPENSATION
A dispensation is a period of time during which man is tested in respect of obedience to some specific revelation of the will of God. Seven such dispensations are distinguished in Scripture.
...
The First Dispensation: Innocency. Man was created in innocency, placed in a perfect environment, subjected to an absolutely simple test, and warned of the consequence of disobedience. The woman fell through pride; the man deliberately. (1Ti 2:14) God restored His sinning creatures, but the dispensation of innocency ended in the judgment of the Expulsion (Gen 3:24)
...
The Second Dispensation: Conscience. By disobedience man came to a personal and experimental knowledge of good and evil -- of good as obedience, of evil as disobedience to the known will of God. Through that knowledge conscience awoke. Expelled from Eden and placed under the second, or ADAMIC COVENANT, man was responsible to do all known good, to abstain from all known evil, and to approach God through sacrifice. The result of this second testing of man is stated in (Gen 6:5) and the dispensation ended in the judgment of the Flood. Apparently "the east of the garden" (Gen 3:24) where were the cherubims and the flame, remained the place of worship through this second dispensation.
...
The Third Dispensation: Human Government. Under Conscience, as in Innocency, man utterly failed, and the judgment of the Flood marks the end of the second dispensation and the beginning of the third. The declaration of the Noahic Covenant subjects humanity to a new test. Its distinctive feature is the institution, for the first time, of human government -- the government of man by man. The highest function of government is the judicial taking of life. All other governmental powers are implied in that. It follows that the third dispensation is distinctively that of human government. Man is responsible to govern the world for God. That responsibility rested upon the whole race, Jew and Gentile, until the failure of Israel under the Palestinian Covenant (Deuteronomy 28 - (Deu 30:1-10)) brought the judgment of the Captivities, when "the times of the Gentiles" (See); (Luk 21:24); (Rev 16:14) began, and the government of the world passed exclusively into Gentile hands; (Dan 2:36-45); (Luk 21:24); (Act 15:14-17). That both Israel and the Gentiles have governed for self, not God, is sadly apparent. The judgment of the confusion of tongues ended the racial testing; that of the captivities the Jewish; while the Gentile testing will end in the smiting of the Image (Da 2.) and the judgment of the nations (Mat 25:31-46).
...
The Fourth Dispensation: Promise. For Abraham, and his descendants it is evident that the Abrahamic Covenant (See Scofield) - (Gen 15:18) made a great change. They became distinctively the heirs of promise. That covenant is wholly gracious and unconditional. The descendants of Abraham had but to abide in their own land to inherit every blessing. In Egypt they lost their blessings, but not their covenant. The Dispensation of Promise ended when Israel rashly accepted the law (Exo 19:8). Grace had prepared a deliverer (Moses), provided a sacrifice for the guilty, and by divine power brought them out of bondage (Exo 19:4) but at Sinai they exchanged grace for law. The Dispensation of Promise extends from (Gen 12:1) to (Exo 19:8); and was exclusively Israelitish. The dispensation must be distinguished from the covenant. The former is a mode of testing; the latter is everlasting because unconditional. The law did not abrogate the Abrahamic Covenant (Gal 3:15-18) but was an intermediate disciplinary dealing "till the Seed should come to whom the promise was made"; (Gal 3:19-29); (Gal 4:1-7). Only the dispensation, as a testing of Israel, ended at the giving of the law.
...
The Fifth Dispensation: Law. This dispensation extends from Sinai to Calvary -- from Exodus to the Cross. The history of Israel in the wilderness and in the land is one long record of the violation of the law. The testing of the nation by law ended in the judgment of the Captivities, but the dispensation itself ended at the Cross.
(1) Man's state at the beginning (Exo 19:1-4).
(2) His responsibility (Exo 19:5); (Exo 19:6); (Rom 10:5).
(3) His failure (2Ki 17:7-17); (2Ki 17:19); (Act 2:22); (Act 2:23).
(4) The judgment (2Ki 17:1-6); (2Ki 17:20); (2Ki 25:1-11); (Luk 21:20-24).
...
Grace. Summary:
(1) Grace is "the kindness and love of God our Saviour toward man...Not by works of righteousness which we have done" (Tit 3:4); (Tit 3:5).
It is, therefore, constantly set in contrast to law, under which God demands righteousness from man, as, under grace, he gives righteousness to man (Rom 3:21); (Rom 3:22); (Rom 8:4); (Phm 3:9). Law is connected with Moses and works; grace with Christ and faith; (Joh 1:17); (Rom 10:4-10). Law blesses the good; grace saves the bad; (Exo 19:5); (Eph 2:1-9). Law demands that blessings be earned; grace is a free gift; (Deu 28:1-6); (Eph 2:8); (Rom 4:4); (Rom 4:5).
(2) As a dispensation, grace begins with the death and resurrection of Christ (Rom 3:24-26); (Rom 3:4); (Rom 3:24); (Rom 3:25). The point of testing is no longer legal obedience as the condition of salvation, but acceptance or rejection of Christ, with good works as a fruit of salvation, (Joh 1:12); (Joh 1:13); (Joh 3:36); (Mat 21:37); (Mat 22:24); (Joh 15:22); (Joh 15:25); (Heb 1:2); (1Jo 5:10-12). The immediate result of this testing was the rejection of Christ by the Jews, and His crucifixion by Jew and Gentile (Act 4:27). The predicted end of the testing of man under grace is the apostasy of the professing church and the resultant apocalyptic judgments.
(3) Grace has a twofold manifestation: in salvation (Rom 3:24) and in the walk and service of the saved (Rom 6:15).
...
The Dispensation of the Fulness of Times. This, the seventh and last of the ordered ages which condition human life on the earth, is identical with the kingdom covenanted to David. (2Sa 7:8-17); (Zec 12:8); (Luk 1:31-33); (1Co 15:24); and gathers into itself under Christ all past "times":
(1) The time of oppression and misrule ends by Christ taking His kingdom. (Isa 11:3-4).
(2) The time of testimony and divine forbearance ends in judgment. (Mat 25:31-46); (Act 17:30-31); (Rev 20:7-15).
(3) The time of toil ends in rest and reward. (2Th 1:6-7).
(4) The time of suffering ends in glory. (Rom 8:17-18).
(5) The time of Israel's blindness and chastisement ends in restoration and conversion. (Rom 11:25-27); (Eze 39:25-29).
(6) The times of the Gentiles end in the smiting of the image and the setting up of the kingdom of the heavens. (Dan 2:34); (Dan 2:35); (Rev 19:15-21).
(7) The time of creation's thraldom ends in deliverance at the manifestation of the sons of God. (Gen 3:17); (Isa 11:6-8); (Rom 8:19-21).
...