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Sept-Oct Faith for All of Life 2013

Sept-Oct Faith for All of Life 2013

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The September-October issue of Faith for All of Life: “Kingdom Men, Kingdom Law”
The September-October issue of Faith for All of Life: “Kingdom Men, Kingdom Law”

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Published by: Chalcedon Foundation on Sep 26, 2013
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Publisher & Chalcedon President
Rev. Mark R. Rushdoony
Chalcedon Vice-President
Martin Selbrede
Editor
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 numerous works on the applica-tion of Biblical Law to society.
Receiving
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.Subscriptions are $20 per year ($35for Canada; $45 for International).Checks should be made out toChalcedon and mailed to P.O. Box 158,Vallecito, CA 95251 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 ino@chalcedon.edu
Faith for All of Life
September/October 2013
Faith for All of Life,
published bi-monthly by Chalcedon, a tax-exempt Christian foundation, is sent to all whorequest it. All editorial correspondence should be sent to the managing editor, P.O. Box 569, Cedar Bluff, VA24609-0569. Laser-print hard copy and electronic disk submissions firmly encouraged. All submissions subject toeditorial revision. Email: susan@chalcedon.edu. The editors are not responsible for the return of unsolicited manu-scripts which become the property of Chalcedon unless other arrangements are made. Opinions expressed in thismagazine do 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 eachother. Chalcedon depends on the contributions of its readers, and all gifts to Chalcedon are tax-deductible. ©2013Chalcedon. 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.
Editorials
2
 
From the President
Kingdom Men and Kingdom Law 
22
 
From the Founder
The Levitical Tithe 
Features
4
 
Reinventing Leadership
Martin G. Selbrede 
7
 
The Seminary and the Death o Missions
Bojidar Marinov 
10
 
Law, Covenant, and a Constitutional Republic
Rev. Paul Michael Raymond 
Columns
13
 
Proverbs 31: Transmitting the Principleso Biblical Sel-Government to the Next Generation
Andrea Schwartz 
16
 
The Place o Tradition
Timothy Terrell 
19
 
How the West Was Lost:
 Apostasy 
by Kevin Swanson
Reviewed by Lee Duigon
25
 
Seizure and Property
R. J. Rushdoony 
 
2
Faith for All of Life |
September/October 2013 www.chalcedon.edu
M
uch o Scriptureis given to us intypes and metaphors.These images teach be-cause they are o power-ul, oten violent scenes which our cartoonish Sunday schoolimages oten avoid. The Exodus, Noah’sood, and Jonah’s deliverance all teachus o God’s salvation, but they involvehorrifc scenes.The use o lordship, kingdom,and law also once carried very negativeconnotations, or the experience o the ancient world with these things was almost universally a negative one.Law was arbitrary and served theinterests o the ew. Political order wasto serve the king; individuals matteredlittle. When God by grace rescued theHebrews rom Egyptian despotism, oneo His frst provisions or their utureblessing was the giving o the law. Itconstituted a grace in itsel, the git o a law that represented not the arbitrary and abusive will o a political-religiousoligarchy, but the justice system o a merciul God.Biblical revelation oten replacesnegative connotations with superlativeones. God restores by making all thingsnew. He oers us a Kingdom, “not o this world,” with Himsel as King andcommands us to pray that this Kingdomcome in its ullness.
Theocracy
Having this command to recognizeHis Kingdom, we must address the issueo the law o the king. A king withoutauthority is a fgurehead. No kingdom is
Kingdom Men and Kingdom Law
By Mark R. Rushdoony
From the President
 without law. Chalcedon has requently used the term
theocracy 
and
theonomy 
.These terms describe more theology than political philosophy.
Theocracy 
 means, literally, “the rule o God.” Itrecognizes that God reigns through Jesus Christ, to Whom “all power” wasgiven “in heaven and in earth” (Matt.28:18).
Theonomy 
, on the other hand,means “God’s law,” as authoritativein His Kingdom. The alternative to
theonomy 
as God’s law is either a denialo theocracy and the “rule o God” orto propose that Christ’s Kingship is as a fgurehead or at best a spiritual one. Thefrst position renders the image o theKing misleading, as there were no suchmonarchs in the ancient world; the laterrenders it weak because it means theKing and His Kingdom are limited in jurisdiction.
 Jurisdictional Matters
I we accept that Christ is now King (theocracy) and that His law isauthoritative (theonomy), then we will view it as mans rules o Kingdomcitizenship. When we travel abroad, we assume each nation has laws orits jurisdiction which bind citizen andoreigner alike. They also bind the law-abiding citizen as well as the rebel. They are, in act, most obviously needed tocontrol “the lawless and disobedient” (1Tim. 1:9). There can be only one law in a kingdom, and this is particularly true in the Kingdom o God because allGod’s laws are, by virtue o their source,moral laws. We must also ask ourselves whereGod’s Kingdom is located. The pietistictradition o subjective dispensationaleschatologies suggests that it is insuspense until the return o Christ andthat the “church age” has no part inthe Kingdom. A popular trend in somecircles is to limit the Kingdom o Godto the church, the secular world actually reerred to as a separate kingdom.
Church versus Family?
 Amongst those who hold to thepresent rule o Christ (theocracy)and the law o God (theonomy)as the authoritative codifcation o the Kingdom law, there has been a dierence o opinion as to the relativerelationship o administrative duties.The question has centered on whetherthe amily or the local church is theprimary human sphere o and authority over Kingdom activities. Neitherposition denies the legitimacy o theother sphere, but how one answersthis question dictates the emphasisand means whereby Kingdom work ispursued.Though Chalcedon has historically come down on the side o the amily onthis question, it has never intended to weaken the church, but to strengthenthe emasculated amily.The weakness o the church in ourday is, aside rom the general decline inaith in the West, largely due to its ownretreat rom the world into that o merespiritual solace. Those modern churchesthat encourage dominion actively fndtheir impact is pronounced.The aithul church, moreover,has demonstrated that it can survivepersecution. Oten, in such troubled
 
 www.chalcedon.edu September/October 2013 |
Faith for All of Life 
3
Faith for All of Life 
times, its message has been heard asmost earnest and needed. The strengtho the church is the Word o God itsel.The amily is dierent. Its strength,even when aithul, necessitates bothauthority and capital. The Hebrew commonwealth was tribal, that is,amily based. This is to say the basicgovernment o the Hebrew society wasthe amily. The great imbalance today lies not between church and amily, butbetween amily and state.The modern amily is now equated with the nuclear amily rather thanthe patriarchal, tribal amily thatrepresented generations o wealth and wisdom. In the economic sphere we cansee the modern amily as emasculated.Each generation is decapitalized by ination, debt, taxation, and inheritancelaws alone. This is a revolutionary blow that is repeated with each generation.In a Biblical social order, amily wealth would be accumulated and passed on, while today we expect each generationto capitalize itsel. Recent Asianimmigrants have ollowed older amily-riendly strategies by living in crowdedconditions while accumulating capital with which to purchase businesses andhomes debt-ree. Their emphasis onthe amily has caused them to go togreat sacrifcial lengths to create theirown power-center. The increase in thepower o the amily we wish to see,likewise, would be in its authority andsel-government, which is encouragedby economic power. I this replaces any other sphere o authority, such power would rob the state, not the church.For the institutional church to addto the pressure on the already weakenedamily by attacking the necessity o stronger amilies involves a blow toan already weakened unit. Let thestatists be on guard. Stronger Christianamilies will make or stronger churches. What pastor does not want to see thathomeschooled amily o six, eight, orten visit or the frst time?
The Larger Issue
The larger issue is not the relativeroles o the church and amily buttheocracy, the rule o God itsel. Thus,the more undamental debate is that o theonomy versus antinomianism, thatis, whether the law o God applies ornot.I there is no applicable law, therecan be no theonomy as there is thenno rule o God or men to ollow. Thiscreates problems. I obedience to Godis subjective, there can be no objectivedisobedience, a very convenient resultor sinul man. Moreover, no subjectiveobedience can be enjoined on another.The result o antinomianism has alwaysuctuated between lawlessness andarbitrary rule-making.In our day there is a great expanseo open ground in need o Kingdompioneers. I we acknowledge the law o God, then the question ought notto be what the godly church or amily takes rom the other, but what both cantake back or the Kingdom. Ideally thechurch should be encouraging strongeramilies and amilies should be building up their local church. The governmento the Kingdom is upon Christ’sshoulders, not any o its administrativedepartments.
Who’s in Charge?
The supremacy o God is thekey to a distinctly Christian view o authority and this is what reerencesto the Kingdom o God, the law o God (theonomy), sel-consciously do.Because o a misunderstanding o therelation o the law and grace, many reer only to the
Word 
o God. I Jesus isGod and the Lord in Whom we proessaith (Phil. 2:9–11), then His GreatCommission to teach men “to observeall things whatsoever” He commandedinvolves teaching all that Wordincluding the law. Antinomianism is also anti-Trinitarian because it assumes that what Jesus commanded was dierentthan what the triune God declaredin Scripture. Trinitarian thoughtdemands that the Word o God is the Word o the Father, Son, and Holy Spirit. It demands that Jesus would notcommand, nor the Holy Spirit lead uscontrary to that revealed, authoritative Word.
The Norm
Theocracy should be the norm inour thinking, not as an ideal uture,but as the present context or all o lie.Sin and rebellion should be viewed asaberrations that will not last. We needto think in terms o the absurdity o sinand unbelie.The “rule o God” means thesovereignty o God and this precludesthat o the state, church, or amily.The sovereignty o God requires theauthority o His law-word as thestandard or all spheres and all men. I  we do not call the world to God andHis law, then we call the world to Godand imply that they can dey His law. A man who reuses to believe ingravity has a problem. He must notbe pandered to; he should be warnedo the certain laws o physics andthe consequences o ignoring them.Likewise, a society (or church) thatreuses to believe in God’s morallaw must also be warned o theconsequences o its violation. Sucha message is not substituting law orsalvation; it is giving unbelieving man the whole gospel o the GreatCommission, one which is not only o redemption but restoration and
Continued on page 26 

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