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May-June 2012 Faith for All of Life

May-June 2012 Faith for All of Life

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May-June 2012 issue of Faith for All of Life. How to Stop TSA Abuse
May-June 2012 issue of Faith for All of Life. How to Stop TSA Abuse

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Published by: Chalcedon Foundation on May 01, 2012
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From the Founder
The State as the Source o Grace 
From the President
The Pornographic Worldview o Modern Man
Faithful in Little Things?
Martin G. Selbrede & Dr. Archie Jones 
How to Stop TSA Abuse:A Biblical Look at Fourth Amendment Liberties
Wesley Strackbein
Three Felonies a Day: How the Feds Target the Innocent 
 by Harvey A. Silverglate
Reviewed by Jerri Lynn Ward, J. D.
Marches On:Colin Gunn Takes His Show on the Road
Lee Duigon
Catalog Insert
Publisher & Chalcedon President
Rev. Mark R. Rushdoony
Chalcedon Vice-President
Martin Selbrede
Martin Selbrede
Managing Editor
Susan Burns
Contributing Editors
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
May/June 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.
FREE shippingon all orders,PLUS 15% off ordersof $75 or more thru July 31, 2012
Faith for All of Life |
May/June 2012 www.chalcedon.edu
he Bible comparesthe coming o Christ, God incarnate,to the sun, declaringHim to be, in Malachi4:2, “the Sun o righ-teousness (or, justice) … with healingin his wings.” This analogy appearsin varying orms, as in Luke 1:78 andRevelation 2:28. Because the sun is thesource o lie in the physical universe,God is compared to the sun in that alllie, physical and spiritual, is derivedrom Him and is His at creation.This analogy was an obvious one.In the realm o man and society, those who governed, kings and emperors inparticular, those whose powers overmen included the power to kill and thepower to prosper, were compared tothe sun. In the ancient Near East, thekingdom “mirrored the rule o the sunin the heavens,” and the king was called“The Axis and Pole o the World,” “TheSun o Babylon,” “The King o the Uni-verse,” “The King o the our Quadrantso the World.”
This analogy was notrestricted to the Near East but existed worldwide. Thus, in Peru, the Inca wasthe Child o the Sun.
This analogy had a thoroughly reli-gious meaning. Even as mans lie in thenatural sphere depends on the bene-cent aspects o the sun, so in his societallie man was seen as dependent onthe benecence,
the grace 
, o the ruler.Hence it was possible to speak o suchrulers as a “divine saviour-king.”
Be-cause the king or emperor was also the
The State as the Source of Grace
By R. J. Rushdoony
(Reprinted rom
[Vallecito, CA: Ross House Books, 2008], 383-387.)
From the Founder 
supreme judge o the land, his role as judge made him a living ate.
A canopy over his throne depicted the astral bod-ies to indicate that he ruled like the sunin the heavens.
Christians viewed thepagan sun-kings as new Luciers.
In time, however, ostensibly Chris-tian rulers adopted the pagan symbolsand theology. The Byzantine emperorshad thrones which made their powerone with nature, with an articial treebeore the throne lled with sing-ing mechanical birds.
Louis XIV wasknown as
The Sun King 
, the title Nancy Mitord gave to her biography o him(1966).The trappings o the sun-king con-cept have disappeared, but the substanceand meaning remain. The Renaissance,the Enlightenment and its enlighteneddespots, and the whole world o politicalthought since Rousseau reveal to us theact that ancient paganism has under-gone a dramatic revival and has, withthe benets o science, been carried toan unprecedented power. Humanisticstatism is the reigning religion o themodern age, and its meaning has been well summarized by the sociologistRobert Nisbet:
Rousseau transerred, as it were, gracerom the body o the church to thebody o the state, the state based uponthe social contract and the general will.
For Woodrow Wilson, the statebecame or him mans true church, thestate as Wilson conceived it. This thesishe set orth in his book,
The State 
Law,state law, was now to be the instrumento change and social salvation.
Theresult has been the totalitarian or theabsolute state, which Walter Lipmann in1929, in
 A Preace to Morals 
, describedthus:
 A state is absolute in the sense whichI have in mind when it claims theright to a monopoly o all the orces within the community, to make war, tomake peace, to conscript lie, to tax, toestablish and disestablish property, todene crime, to punish disobedience,to control education, to supervise theamily, to regulate personal habits, andto censor opinions.The modern state claims all o thesepowers, and in the matter o theory,there is no real dierence in the size o the claim between communists, ascists,and democrats.
Tung Chi-Ping wrote o his experi-ence as a university student in Red Chi-na. The students were required to attendpolitical lectures and to do manual laboro various kinds. Priority had to be givento Party demands. Serious students whotried to do academic work in the ace o these things were “apt to be branded asnot ‘red’ enough. Some students usedsuch ruses as covering a textbook withthe dust jacket o the book,
The Selected Works o Mao-Tse-tung 
. I caught, they  were punished.”
These students were seeking to gainknowledge apart rom the state’s con-trols; the learning they sought was notin contradiction to communist Party premises. Their premises were regarded
 www.chalcedon.edu May/June 2012 |
Faith for All of Life 
Faith or All o Lie 
as dangerous because they representedan independent motivation. Like thesun, the Party and its state must alonegive lie.Behind the rise o the sovereignstate as the source o grace and lie, isthe decline o the church into a pietism which abandoned the world to thestate. At the same time, Cartesian manhas progressively abandoned reality.Descartes’s starting point was, “
Cogito,ergo sum
,” “I think, thereore I am.”The reality o the world and o Godound their “demonstrations” by meanso the autonomous consciousness andmind o man. In time, with Kant andKierkegaard, and then Jean-Paul Sartre,the mind replaced the objective world tobecome its own reality, and its only real-ity. Men cut loose their ties to God, andalso their ties to other men, except inone area. In pleasures, other people wereusually needed. Modern-day Cartesianand Kierkegaardian little gods need alsoan audience to perorm beore, very much like Castiglione, the Renaissancecourtier.Richard Collier, in
The RainbowPeople 
(1984), describes the lives o those who can live this existential lie. Without an audience, they nd liedicult. Their parties extend into themorning hours. I alone in the middleo the night, they eel impelled to tele-phone others, because to be alone meansto not exist. Anxiety, alienation, and ametaphysical sense o aloneness hauntsuch people.Cartesian man’s universe is his ownmental construct. One practical result,a product o modern philosophy andscience, has been “the adoration o thearticial.” (The articial, ater all, hasthe “virtue” o being man-made, notGod-made.) Oscar Wilde’s dictum was,“The rst duty in lie is to be as articialas possible.”
(This “articiality” hasextended to the world o sexuality, anda desire or the abnormal.) When Oscar Wilde let Oxord or London in 1878,he told David Hunter Blain,
God knows, I won’t be a dried-upOxord don, anyhow. I’ll be a poet, a writer, a dramatist. Somehow or otherI’ll be amous, and i not amous, I’ll benotorious.
Cartesian man lives with a will toction and a readiness to believe that, with a capture o the state apparatus by his kind o radical, liberal, or conserva-tive, grace will fow into every area o lie, and heaven on earth will be real-ized. This was the dream o the Enlight-enment men o “Reason,” o the atherso the revolution-religion, and o mostmodern men in all ranks and areas.But grace does not fow rom thestate, only controls and demands ortaxes. Each election, however, representsor many an opportunity to capture thesource o grace and to unleash its savingbenecence upon society.In
The Laws 
, Plato set orth hisidea o the “cosmic” city-state, a aith which many since have shared.
Platosaw it as obvious that “the lawgiver o this place… will never set down laws with a view to anything but the greatestvirtue.” His lawgivers, given his state,came rom Zeus.
The medieval respect or Plato and Aristotle reintroduced into Christendomconcepts which, with diculty, were inprocess o being suppressed. Joseph R.Strayer stated the case most tellingly:
There had long been (in France) a cultdevoted to the king—the only Euro-pean monarch who could claim that he was anointed with oil brought directly rom Heaven, heir o Charlemagne,healer o the sick. By 1300 there was acult o the kingdom o France. France was a holy land, where piety, justice,and scholarship fourished. Like the Is-raelites o old the French were a chosenpeople, deserving and enjoying divineavor. To protect France was to serveGod. As these ideas spread—and soonater 1400 they were known by a peas-ant girl living on the extreme easternrontier o the kingdom—loyalty to thestate became more than a necessity or aconvenience; it was now a virtue.
Very true! When a peasant girl, Joano Arc, saw salvation in terms o a reeFrance, i.e., ree o the English, ratherthan in terms o Christ and His atone-ment, obviously a major change hadoccurred. Again, Strayer’s summation o  what had occurred by 1700 is very tell-ing: “the state had become a necessity o lie.”
Or, as Nisbet stated it, the statehad become the means o grace. We live now in the approaching col-lapse o that dream.
1. H. P. L’Orange,
Studies on the Iconogra- phy o Cosmic Kingship in the Ancient World 
(New Rochelle, NY: Caratzas Brothers,[1953] 1982), 13.2. Louis Baudin,
 A Socialist Empire: The Incas o Peru
(Princeton, NJ: D. Van Nos-trand, 1961), 42.3. L’Orange,
, 18.4. Ibid., 35.5. Ibid., 181.; 134.; 114.6. Ibid., 114., 120.7. “Antapodosis,” in
The Works o Liudprand o Cremona
(London, England: GeorgeRoutledge and Sons, 1930), bk. 6, ch. 5,207–8.8. Robert Nisbet,
The Present Age: Progress and Anarchy in Modern America
(New York,NY: Harper & Row, 1988), 55.9. Ibid., 30–31.10. Ibid., 66–67.11. Ibid., 41.12. Tung Chi-Ping and Humphrey Evans,
The Thought Revolution
(London, England:Leslie Frewin, 1967), 77.13. Wol von Eckhardt, Sander L. Gilman,and J. Edward Chamberlin,
Oscar Wilde’s London: A Scrapbook o Vices and Virtues,1800–1900 
(Garden City, NJ: Anchor Press,Doubleday, 1987), 93–94.
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