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Jan-Feb_07

Jan-Feb_07

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Published by: Chalcedon Foundation on Apr 26, 2010
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Publisher & Chalcedon President
Rev. Mark R. Rushdoony
Chalcedon Vice-President
Martin Selbrede
Editor
Rev. Christopher J. Ortiz
Managing Editor
Susan Burns
Contributing Editors
Lee DuigonKathy Leonard
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.
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.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:chaloffi@goldrush.com.
For circulation and datamanagement contact RebeccaRouse at (209) 736-4365 ext. 10or chaloffi@goldrush.com
Faith for All of Life
Jan/Feb 2007
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 editorialrevision. Email: chalcedon@adelphia.net. The editors are not responsible for the return of unsolicited manuscriptswhich 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. ©2006Chalcedon. All rights reserved. Permission to reprint granted on written request only. Editorial Board: Rev. Mark R.Rushdoony, President/Editor-in-Chief; Chris Ortiz, Editor; Susan Burns, Managing Editor and Executive Assistant.Chalcedon, P.O. Box 158, Vallecito, CA 95251, Telephone Circulation (9:00a.m. - 5:00p.m., Pacific): (209) 736-4365 orFax (209) 736-0536; email: chaloffi@goldrush.com; www.chalcedon.edu; Circulation:Rebecca Rouse.
Editorials
2
 
From the Editor
TheocentricCharismatic
5
 
From the Founder
TheReligiousFoundationsoCulture 
Columns
7
 
The Foundation of theChristian Curriculum
AndreaSchwart
9
 
The Nuts and Boltsof Law-Keeping
BuddyHanson
Special Column
29
 
What Makes This ChurchDifferent? A Look at theReformed PresbyterianChurch in the U.S.
LeeDuigon
Features
12
 
From Statism toChristian Reconstruction
MarkR.Rushdoon
16
 
By Faith He Still Speaks
MartinG.Selbred
21
 
The Pulling Down of Strongholds: The Powerof PresuppositionalApologetics
MichaelR.Butle
Products
33
Catalog
 

 
FaithforAllofLife|
 January/February 007 www.chalcedon.edu
 J
ust a ew years aterRushdoony pennedthese words, nancialand sexual scandalrocked the ranks o Charismatics as a smallhost o television evangelists wereexposed or rape, raud, lying, and so-liciting prostitutes. Suddenly, the worldknew the names o Jim and Tammy Bakker, Jimmy Swaggart, Larry Lea, andRobert Tilton. Almost immediately therevenue rom donations dropped dra-matically, and it would be several yearsbeore parachurch organizations wouldregain their nancial ooting.Despite these dramatic exampleso scandal, the modern Charismaticmovement continued its unprecedentedgrowth. A movement once scorned as“holy rollers” became both a social andpolitical orce with one leader reachingor the White House (Pat Robertson)and others acquiring numerous posi-tions o infuence within the lobbyingapparatus o the Religious Right.
Ted Haggard
In 005,
Time 
magazine listed Rev.Ted Haggard as one o the twenty-vemost infuential evangelicals in America.Until recently, Haggard was the seniorpastor o a 14,000-member Charismaticmega-church (New Lie) in ColoradoSprings, Colorado. He made the list in
Time 
magazine because in 003 he waselected as head o the sixty-ve-year-old,30 million-member National Associa-tion o Evangelicals, one o the mostpolitically powerul Christian groups in America.Ted Haggard, along with JamesDobson, led the charge in opposing gay marriage with Haggard teaching thathomosexuality was clearly condemnedin the Scriptures. There was just oneproblem. Ted Haggard himsel was ahomosexual, and a male prostitute ex-posed Haggard or his hypocrisy reveal-ing a three-year, monthly, paid relation-ship with Haggard who had been usingthe alias Art” to hide his identity.It took less than a week, ater hisexposure, or Haggard to cease hispublic denials and admit to both homo-sexuality and drug use. Yet the Haggardrevelation is barely a blip on the radar incomparison to the earlier scandals o thelate eighties. The church and the generalpublic are becoming more tolerant o Christian sin and scandal.Despite its enormous population,the Charismatic movement continues tostruggle with scandal, materialism, andabuse o power. Yet within its numbersare multitudes o aithul men and women who have placed God at thecenter (theocentric), and this group, inmy opinion, holds the Biblical solutionsto one o the world’s largest Christiancommunities.
The Rise of Charismatics
Charismaticism has its roots inundamental Pentecostalism. It was in1901 that Agnes Ozman rst spokein tongues at the Bethel Bible Collegein Topeka, Kansas, but Pentecostal-ism really gained traction during the Azusa Street Revivals in Los Angelesin 1906. By 1965, there were roughly 50,000,000 Pentecostals throughout the world. That’s a growth rate o 780,000+per year. Twenty-two years later thePentecostal movement was surpassing17,000,000. This represented a yearly growth rate o nearly 10,000,000.The numbers multiplied exceed-ingly as the Charismatic movementbegan in the late 1950s. The simplestdenition is that Charismatic equatedto mainstream denominations engagingin the Pentecostal experience o Holy Spirit baptism and the accompanyingspiritual gits listed in 1 Corinthians1–14. Here is a hundred-year chart o the exponential growth o the Pentecos-tal/Charismatic movement:1901 – 40 members1945 – 16,000,0001955 – 7,000,0001965 – 50,000,0001975 – 96,000,0001985 – 47,000,0001990 – 37,000,0001995 – 460,000,000000 – 550,000,000 members
Theocentric Charismatics
Christopher J. Ortiz
From the Editor 
“Without agreeing with tongues, we can say that among God-centered charismatics, there are importantmovements astir. No doctrine o Scripture is more neglected than that o the Holy Spirit. Our emphasis,however, must be God-centered, not man-centered. All humanism is occultistic. The development o aithand lie among theocentric charismatics is one o the most promising aspects o 20
th
century Christianity.Its potentialities are very great.
1
 
~
R. J. Rushdoony
 
 www.chalcedon.edu January/February 007 |
FaithforAllofLife
3
FaithorAlloLie 
Maybe I’m just a simpleton, but isthis not the most signicant Christianrevival/movement since the Reorma-tion? The early American awakeningsare but a aint moment in comparison. Again, despite the scandals, abuses, and wrong doctrines, the movement growsunabated as it streams into the new millennium.
The Basic Makeup
Charismatic Christians now com-prise the largest Protestant body in the world. However, this can be easily chal-lenged because Charismatics are oundin virtually every Christian denomina-tion known. As a movement, it is thelargest, but as a denomination, it is illdened. At present, Catholicism remains thelargest Christian body with a total o 1.086 billion as o 005. Charismaticsrepresent more than hal that amount. And with the growth rate o Charismat-ics, they will likely exceed Catholics innumber despite the act that millions o Catholics ll their ranks. It is a seriousmistake to dismiss Charismatics as wasdone a ew decades ago. They are a per-manent xture in church history.Outside o the isolated branches o Pentecostal denominations (e.g., Assem-blies o God, Church o God, UnitedPentecostal, etc.) and the Charismat-ics sprinkled throughout the myriado denominations, the Charismaticcommunity is a decentralized body o predominantly independent churchesand parachurch organizations. In addi-tion, there is the abundance o mediaconsisting o some o the largest televi-sion networks in the world (e.g., Trinity Broadcasting Network, CBN, Daystar,Sky Angel, Inspiration Network, WordNetwork) along with countless radio sta-tions, magazines, publishers, musicians,etc. This essentially makes the move-ment a sizable and powerul subculture.
Reconstructionistsand Charismatics
Rushdoony had little interac-tion with the Pentecostal/Charismaticmovement until the late seventies whenChristian Reconstruction began its“great invasion” into the ranks o theCharismatic community. It actually  wasn’t a planned invasion. Like othergroups, Charismatics discovered the writings o Christian Reconstruc-tion and quickly sought out thinkerslike Rushdoony. By the mid-eighties,thousands o Charismatics, includingme, were reading Reconstructionistliterature.Rushdoony cultivated personalrelationships with a ew noteworthy Charismatics during the 1980s such asDennis Peacocke, Bob Mumord, Bob Weiner, and Joseph McAulie—as youmight recall, McAulie wrote a regularcolumn in the
ChalcedonReport 
or anumber o years. The strong politicaland activist stream o the 1980s mixed with this new community o Charismat-ics to create a more socially infuentialmovement. Out o this came nationalleaders such as Pat Robertson. Fromthen on, the Religious Right wouldretain a strong Charismatic element within its membership. As I mentioned, I was a part o theinitial harvest rom the Charismaticcommunity, and I’ve watched closely theinfuence o Christian Reconstructionon Charismatics. Although the generaldominionist stream within Charismaticchurches came rom Christian Recon-struction, the majority o Charismat-ics hardly resemble anything close toChristian Reconstruction. They remainpredominantly Arminian in their sote-riology, antinomian in their ethics, andevidentialist in their apologetics.The Charismatic movement stillsuers rom its doctrinal weaknesses. Would the Charismatics have experi-enced so much embarrassment romtheir leaders were they thoroughly ingrained in such doctrines as totaldepravity and the abiding validity o God’s law? Reormed doctrine warsagainst egotism. Presbyterianism servesas a stopgap to one-man rule. The-onomy stifes the alleged promptingso the Spirit that lead Christians intothe most dubious ethical decisions; e.g.,“God told me to leave my wie.” Andpresuppositionalism demolishes theidea o neutrality that leaves millions o Christian children in public schools andequal numbers o adults living compart-mentalized lives.In short, it’s not so much theCharismatic doctrine o the Holy Spirit that creates its problems. It’s theirdoctrines o God, man, soteriology, andethics that cause the greater damage.Their emphasis upon the Holy Spirit isbenecial and still needed. Rushdoony understood this.
The Changing Faceof Charismatics
Despite the more obvious errorso mainstream Charismaticism, Rush-doony still viewed theocentric Charis-matics as “one o the most promisingaspects” o modern Christianity; “itspotentialities are very great.” Has thisdynamic potential dissipated? It’s di-cult to determine because nearly threedecades removed rom Rushdoony’sassessment, the Charismatic movementbears a much dierent visage.The modern mega-church, along with the widespread infuence o evangelicals like Rick Warren, is blur-ring the lines between Charismatic andmainstream churches. This is creatinga air amount o cross migration withCharismatics lling large evangelicalchurches and vice-versa. Much o this isdue to the evangelical pastors adaptingCharismatic ecclesiastical praxes. It’s notuncommon now or the First Baptist

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