Replacement Theology

Definition and Meaning

Replacement theology, also known as supersessionism, is the view that the promises of the covenant God made with Israel in the Old Testament passed to the church in Jesus Christ, and that the church has become the "new Israel." (The Korean term daeche sinhak is a translation of the English "replacement theology" or "supersessionism.") According to this view, Israel as a nation no longer holds a special place in God's plan of salvation.

The term is used mainly by critics of this view. For that reason, some theologians who hold similar positions prefer words such as "fulfillment" or "completion" to "replacement." They explain that the church did not displace Israel; rather, the promises given to Israel were fulfilled in Christ.

Biblical and Historical Background

Supporters of replacement theology frequently cite the following passages:

• Matthew 21:43: The words at the end of the Parable of the Wicked Husbandmen, "The kingdom of God shall be taken from you"
• Galatians 3:26–29: The passage that calls those who belong to Christ the seed of Abraham
• Galatians 6:16: The expression "the Israel of God"

Opponents point to the olive tree allegory in Romans 11:17–24, which describes the Gentiles as grafted in among the natural branches. They also note that Romans 11:28–29 states that "the gifts and calling of God are without repentance," and that Romans 11:26 declares, "all Israel shall be saved." On the basis of these passages, opponents hold that the promises to Israel remain in force.

Historically, the idea that the church is the "true Israel" already appears in the writings of the Church Fathers of the early church. In the twentieth century, after the Holocaust, criticism grew that this view had served as a theological foundation for antisemitism. The Roman Catholic Church redefined its relationship with the Jewish people in Nostra Aetate ("In Our Time"), a 1965 declaration of the Second Vatican Council.

In the Korean Church

In the Korean church, this topic is addressed mainly in connection with the relationship between Israel and the church and within discussions of eschatology.

• Dispensationalism: Regards Israel and the church as two distinct peoples and criticizes replacement theology. It is reported to have spread widely in the Korean church through early missionaries and revival movements.
• Covenant theology and the Reformed tradition: This is the position taught in Presbyterian seminaries. Emphasizing the continuity between the Old and New Testaments, it regards the church as the continuation of the covenant people. Its proponents, however, often prefer to speak of "fulfillment" rather than "replacement."
• Pro-Israel movements: Some Pentecostal and evangelical churches regard the restoration of the State of Israel as the fulfillment of prophecy and emphasize prayer and support for Israel. They criticize replacement theology.

There is no widely known resolution by the general assembly of any Korean denomination formally adopting or rejecting replacement theology.