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Sept-Oct 2012 Faith for All of Life

Sept-Oct 2012 Faith for All of Life

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Sept-Oct issue of Faith for All of Life. Obamacare
Sept-Oct issue of Faith for All of Life. Obamacare

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Published by: Chalcedon Foundation on Sep 04, 2012
Copyright:Attribution Non-commercial


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Publisher & Chalcedon President
Rev. Mark R. Rushdoony
Chalcedon Vice-President
Martin Selbrede
Martin Selbrede
Managing Editor
Susan Burns
Contributing Editor
Lee Duigon
Chalcedon Founder
Rev. R. J. Rushdoony(1916-2001)was the founder of Chalcedonand a leading theologian, church/state expert, and author of numer-ous works on the application of Biblical Law to society.
Faith for All of Life:
Thismagazine will be sent to those whorequest it. At least once a year we ask that you return a response card if youwish to remain on the mailing list.Contributors are kept on our mailinglist.
Suggested Donation:
$35 peryear ($45 for all foreign — U.S. fundsonly). Tax-deductible contributionsmay be made out to Chalcedon andmailed to P.O. Box 158, Vallecito, CA95251 USA.Chalcedon may want to contact itsreaders quickly by means of e-mail.If you have an e-mail address, pleasesend an e-mail message includingyour full postal address to our office:info@chalcedon.edu.
For circulation and datamanagement contact RebeccaRouse at (209) 736-4365 ext. 10or info@chalcedon.edu
Faith for All of Life
September/October 2012
Faith for All of Life,
published bi-monthly by Chalcedon, a tax-exempt Christian foundation, is sent to all who requestit. All editorial correspondence should be sent to the managing editor, P.O. Box 569, Cedar Bluff, VA 24609-0569.Laser-print hard copy and electronic disk submissions firmly encouraged. All submissions subject to editorial revi-sion. Email: susan@chalcedon.edu. The editors are not responsible for the return of unsolicited manuscripts whichbecome the property of Chalcedon unless other arrangements are made. Opinions expressed in this magazinedo not necessarily reflect the views of Chalcedon. It provides a forum for views in accord with a relevant, active,historic Christianity, though those views may on occasion differ somewhat from Chalcedon’s and from each other.Chalcedon depends on the contributions of its readers, and all gifts to Chalcedon are tax-deductible. ©2012Chalcedon. All rights reserved. Permission to reprint granted on written request only. Editorial Board: Rev. Mark R. Rushdoony, President/Editor-in-Chief; Martin Selbrede, Editor; Susan Burns, Managing Editor and ExecutiveAssistant. Chalcedon, P.O. Box 158, Vallecito, CA 95251, Telephone Circulation (9:00a.m. - 5:00p.m., Pacific): (209) 736-4365 or Fax (209) 736-0536; email: info@chalcedon.edu; www.chalcedon.edu; Circulation: Rebecca Rouse.
From the Founder
The Principles and Practice o Quackery 
Obamacare: Major Problems, But Hope Remainsin American Medicine and Health
Ed Payne, M.D.
Will Modern Medicine RejectDeadly Sovereignty Transplants?
Jerri Lynn Ward, J.D.
A Critique of Jordan’s & North’sView of the Head Tax, Part 2 of 3
Dr. Robert E. Fugate 
The Family’s Role in Health Care
Andrea Schwartz 
Catalog Insert
Faith for All of Life |
September/October 2012 www.chalcedon.edu
t the beginning o the 1950s, I had a very searching conversa-tion with a treasuredriend. Whenever I wasin his area, I stayed athis home, and we talked until one ortwo in the morning. He was almosttwice my age; he was a surgeon o na-tional stature, and taught at the medicalschool o a major university. I guidedDr. G. C.’s theological reading; heguided me in ar broader elds.One evening I spoke with greatinterest o a popular writer on medi-cine, Paul de Krui was his name, as Irecall it, and o the medical miracleshe was orecasting. I then commentedon the apparently remarkable resultsa doctor one hundred miles away wasgetting with some o the newest wonderdrugs. At rst, G. smiled, but, nally, heopened up to me as a riend in need o correction. This other doctor was mov-ing into quackery, he said fatly, and allthe new wonder drugs which promisedto revolutionize lie in the post-World War II era were close to being quacmedicines.He asked me to recall the old-timemedicine men and their quack medi-cines. One ad I recall seeing had a long list o ailments which it declared itcould heal. The list included tuberculo-sis, emale complaints, rheumatism, im-potence, and many, many more things.The dierence between a quack doctor and a good one begins with a sense o limitation. A quack medicine
The Principles and Practice of Quackery
By R. J. Rushdoony
(Reprinted rom
Roots o Reconstruction
[Vallecito, CA: Ross House Books, 1991], 495-499.)
From the Founder 
and a quack doctor both promise toomuch. A sound medicine oers limitedhelp or a limited and specic problem.It oers no miracles and works none.It cannot replace good hygiene, soundnutrition, and healthy habits. The wise doctor makes no large promises;he knows how limited his role is, andyet,
within those limits, very important 
.The more we demand o a doctor or o medicine, the more likely we are to allprey to quackery.Dr. C. expressed both skepticismand ear concerning the new “wonderdrugs.” At best, he held, we have only the most preliminary and cursory o reports on their results, eects, and sideeects. He was earul that too great a trust in the new medicines, and too un-critical an attitude, would turn medicalpractice into the dangerous vagaries o quackery. To expect too much o doc-tors and medicine was to leave onesel  wide open to trouble, and it was likepreerring a Ponzi pyramid scheme to anold-ashioned, conservative bank.Not too much later, another nedoctor and riend told me rather wearily one evening that he had all too many unnecessary patients. They come tohim daily or “wonder drugs,” when a little rest and/or aspirin would do themmore good. I he did not prescribe oneo the newest “miracle” drugs, they wereannoyed, and they regarded him as a doctor who was not “up” on his medicalpractice.I thought o these things very mucho late, as I regard various accounts o the harm wrought by a variety o “mir-acle” drugs, o the ugly consequenceso the IUDs, and the birth control pill,and then Christopher Norwood’s article,“The Hormone Babies: A CondemnedGeneration?” (
New York 
, Vol. 13, No.20, May 19, 1980, 49–55). Aboutten million mothers-to-be were dosedover a period o years with human sex hormones, including DES (diethylstil-bestrol). The girls born o such moth-ers are prone to a rare genital cancer,and the boys to genital abnormalities,including microphallus, according toNorwood and others.The saddest act o all is that this isbut one “miracle” drug among many. Worse yet, the doctors are the sole “vil-lains” in the story, and all doctors areequally condemned, the promiscuous“wonder” drug dosers and non-dosersalike. Even worse, the appetite is ormuch more quackery. On a recent trip, Isat in an airport waiting room, await-ing the announcement o my fight.Two women behind me were talking randomly and apparently drited intoa discussion o some loved one’s illness.Then came a sentence which, o allthe talk, alone interrupted my reading and caught my attention: “You’d think the doctors could come up with somemedicine to take care o that!” Peopledemand quacks and quackery, becauseo their own bad character. As a result, we have quackery allaround us, in the church, the school,and in politics. Quackery in the churchis not limited to the cults; it is present
 www.chalcedon.edu September/October 2012 |
Faith for All of Life 
Faith or All o Lie 
 wherever men oer something short o God’s Word as the bread o lie. In thestate schools, we have educators prom-ising us the best kind o education astheir stock in trade, while turning outthirty million unctional illiterates in America. Politics, o course, is our mostertile ground or quackery, because it isor most people the central area o lie.No old-time medicine man promisedas much as our quack politicians: cradleto grave security, health care or all, theabolition o unemployment, and almostanything and everything else one canthink o. We live in the Golden Age o Quackery, and, instead o merely giving an Oscar to our top quacks, we havebeen giving them the White House withincreasing requency. Quackery is ingreat demand.On a plane trip recently, I glancedthrough a ew o the available maga-zines, ater completing my plannedreading. I encountered a hostile noteconcerning doctors, and a “news” reporton expected breakthroughs with “won-der” drugs which would in a ew yearssolve many problems and give us longer,healthier, problem-ree lives. The twoitems go hand in hand. I you expectmiracles rom doctors, you will be disap-pointed, and you will demand quacks,not doctors.Dr. David Ehreneld, proessoro Biology at Rutgers University, hasdescribed much o modern humanis-tic and scientic thinking as not only arrogant but as “magical.” Modernman is substituting the word
in his thinking and identiying the two. (David Ehreneld,
The Arro- gance o Humanism
[New York: OxordUniversity Press, 1978.]) As a result, heapproaches every discipline with un-reasonable demands and a belie in thepossibilities o total control by man. Irecall, shortly ater the 1971 earthquakein Los Angeles, listening day ater day to the comments o people in check-out lines and elsewhere. One comment was, “Why doesnt the government dosomething about it?”, i.e., why doesn’tthe ederal government spend enoughmoney to learn how to eliminate allearthquakes? No doubt, the same hopeprevails concerning foods, tornados,and other natural disasters!One patient, aware that he was go-ing to die, asked o a nurse plaintively,“Cant they do something about it?”Instant miracles are demanded by men when they need them. Thus, we live inan age o quackery.The problem at heart is theologi-cal. The theology o all who demandhumanistic miracles is that o Genesis3:5; as sinners, they see themselves asgods, and they want lie to move at theirbehests. The writer, Ambrose Bierce,married one o the most beautiul wom-en in the San Francisco Bay area. Inaddition, Mollie Day was the daughtero one o the wealthiest men o that parto the state. Not too many years later, in1888, he let her, ater discovering thatshe had kept some letters rom a man who loved her, although she had neverbeen involved with him or returned hisaections. Lie had to be on Bierce’sterms, and his wie could not have evena keepsake or thought apart rom him.Later, Bierce, earul o old age, went toMexico to join Pancho Villa’s rebels (anddie), and he was never heard rom again.Lie becomes an impossible burdenor those who play god. Trifes becomecrises, and lie becomes a continualproblem and an unending burden. Weare all amiliar with people who have ev-erything, and are miserable. We are alsoamiliar with people who do not haveeverything, and are also miserable. Suchpeople want lie on their terms. I thingsgo contrary to their will, no matter how trifing, they are miserable. They resenta world they never made, and yet the
Continued on page 21
only world any man can live in is God-made, not man-made. Their attitude is,“I do well to be miserable,” as thoughthe world will stop in its tracks to satisy them when the world sees that they areoended.Such egocentricity (or sin) is a ertileground o quackery. These men demandimpossible things and require that they be given them. It was one o the mostsuccessul o all con men, Weil, who saidthat he never “conned” any man whodid not rst o all have larceny in hisheart, and expected to take advantage o him; they had one thing in mind, theirown expectations and satisaction,
not reality 
.The prevalence o quackery means a departure rom reality into antasy andmagic. It means a denial o God’s worldin avor o the world o imagination.It is no accident that the prevalence o evolutionary thought has coincided with the return and prevalence o magic.Both presuppose a world o chancerather than God’s sovereign creationand His laws. Magic and evolutionenthrone chance and deny any meaning beyond man. I Christianity is weak or wanes, magic and quackery will prevail.Eric von Kuehnelt-Leddihn, in
The Intelligent American’s Guide to Europe 
 (Arlington House, 1979), describes how a journalist in Iceland attacked himuriously or his religious “superstitions”such as belie in Christ’s resurrection,the Virgin Birth, and so on. Hal anhour later, the same man whispered tohim, pointing through the window o his library: “You see that man there?Beware o him! Several weeks ago hechanged himsel into a bull and chasedme across the elds” (202). Why not? I you believe in chance, you will believethat anything is possible, except God, Who is the antithesis o chance.The problem o quackery is thus at

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