Dispensationalism

===Expansion and growth===
Dispensationalism was introduced to North America by [[James Inglis (evangelist)|James Inglis]] (1813–1872) through the monthly magazine ''Waymarks in the Wilderness'', published intermittently between 1854 and 1872.<ref name=":6">{{Cite book |last=Sandeen |first=Ernest Robert |url=https://books.google.com/books?id=TZAlAQAAIAAJ |title=The Roots of Fundamentalism: British and American Millenarianism, 1800–1930 |date=2008 |publisher=[[University of Chicago Press]] |isbn=978-0-226-73468-2 |language=en-us}}</ref>{{Rp|pages=100–102}} During 1866, Inglis organized the Believers' Meeting for Bible Study, which introduced dispensationalist ideas to a small but influential circle of American [[Evangelicalism|evangelicals]].<ref name=":6" />{{Rp|pages=132–133}} They were disturbed by the inroads of [[religious liberalism]] and saw premillennialism as an answer. Dispensationalism was introduced as a premillennial position, and it largely took over the fundamentalist movement over a period of several decades. The American church denominations rejected Darby's [[ecclesiology]] but accepted his eschatology.<ref name=":6" />{{Rp|page=101}} Many of these churches were Baptists and Old School Presbyterians, and they retained Darby's Calvinistic [[soteriology]].<ref name=":10" />{{Rp|page=317}}

After Inglis's death, [[James H. Brookes]] (1830–1898), the pastor of Walnut Street Presbyterian Church in St.&nbsp;Louis, Missouri, organized the [[Niagara Bible Conference]] (1876–1897) to continue the dissemination of dispensationalist ideas. Brookes was well known within millenarian circles as a prominent speaker for the Believers' Meeting for Bible Study conferences and having written for Inglis's ''Waymarks in the Wilderness''.<ref name=":6" />{{Rp|page=134}}
[[File:Dwight Lyman Moody 1900 (Hold the Fort!, Scheips).jpg|thumb|D. L. Moody]]
Brethren theologian [[Charles Henry Mackintosh|C. H. Mackintosh]] had a profound influence on [[Dwight L. Moody]] (1837–1899).<ref>{{Cite book |last=Moody |first=Paul Dwight |url=https://books.google.com/books?id=jMJFAAAAIAAJ |title=My Father: An Intimate Portrait of Dwight Moody |date=1938 |publisher=Little, Brown |pages=188–189 |language=en}}</ref><ref name=":5">{{Cite book |last=Kraus |first=Clyde Norman |url=https://books.google.com/books?id=jJhOAQAAMAAJ |title=Dispensationalism in America: Its Rise and Development |date=1985 |publisher=John Knox Press |pages= |language=en}}</ref>{{Rp|page=49}} Moody worked with Brookes and other dispensationalists and encouraged the spread of dispensationalism.<ref name=":5" />{{Rp|pages=46–47}} It was during this time that dispensational doctrine became widely accepted by American evangelicals.<ref name=":13">{{Cite book |last=Georgianna |first=Sharon Linzey |url=https://books.google.com/books?id=uP4QAQAAIAAJ |title=The Moral Majority and Fundamentalism: Plausibility and Dissonance |date=1989 |publisher=E. Mellen Press |isbn=978-0-88946-851-1 |language=en}}</ref>{{Rp|page=vi}} It also marked a shift in dispensational theology from Darby's Calvinist and doctrinal rigor to a non-Calvinist view of human freedom in personal salvation under evangelists like Moody.<ref name=":17">{{Cite book |last=Marsden |first=George M. |url=https://books.google.com/books?id=9swPktfLJigC |title=Fundamentalism and American Culture: The Shaping of Twentieth Century Evangelicalism, 1870-1925 |date=1982 |publisher=Oxford University Press |isbn=978-0-19-503083-9 |language=en}}</ref>{{Rp|page=46}}

Other prominent dispensationalists in this period include [[Reuben Archer Torrey]] (1856–1928), [[James M. Gray]] (1851–1925), [[William J. Erdman]] (1833–1923), [[A. C. Dixon]] (1854–1925), [[A. J. Gordon]] (1836–1895), and [[William Eugene Blackstone]] (1841–1935). These men were active evangelists who promoted a host of Bible conferences and other missionary and evangelistic efforts. They also gave the dispensationalist philosophy institutional permanence by assuming leadership of new independent Bible institutes, such as the [[Moody Bible Institute]] during 1886, the Bible Institute of Los Angeles (now [[Biola University]]) during 1908, and Philadelphia College of Bible (now [[Cairn University]], formerly [[Philadelphia Biblical University]]) during 1913. The network of related institutes that soon developed became the nucleus for the spread of American dispensationalism. Torrey served as first superintendent of the Bible Institute of the Chicago Evangelization Society (now Moody Bible Institute) when it formally opened in 1889.<ref>{{Cite book |last=Moody |first=William Revell |url=https://books.google.com/books?id=WSRNAAAAMAAJ |title=The Life of Dwight L. Moody |date=1900 |publisher=Fleming H. Revell Company |pages=340 |language=en}}</ref>

Although the revivalist evangelicals such as Moody and Torrey did not believe the [[Speaking in tongues|gift of tongues]] continued past the [[Apostolic age]], their emphasis on the baptism of the Holy Spirit merged well with holiness ideas. This encouraged the spread of dispensationalism within the Pentecostal movement.<ref name=":17" />{{Rp|page=94}}

During this time, [[E. W. Bullinger]] began teaching what became known as "ultradispensationalism" or "Bullingerism", Bullinger taught that the Church did not begin until Acts 28, that the Lord's Supper and water baptism were for Jewish believers, and that Paul's epistles were written to the Jews.<ref name=":12" />