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Rushdoony’s Sermons in First and Second Corinthians are the last of his Biblical commentaries—delivered shortly before his passing—but it represents a fitting close to his teaching ministry. He said Paul’s letters are difficult to preach on because they speak to the sins of Christians, and with the church at Corinth, the long list of sins included division, strife, injustice, immorality, doctrinal error, and the abuse of the sacraments.
Despite their many transgressions, the apostle Paul still addresses the believers at Corinth as saints and referred to their gathered community as the church of the Lord Jesus Christ. They were still Christ’s embassy on earth. They could still develop into a greater training center for Christian action.
This is why Paul’s letters to the Corinthians are relevant to the church today, and it’s also why Rushdoony’s sermons on these two epistles are invaluable to us now. Rushdoony was criticized for his ecclesiology, but only because he always saw the greater fact of God’s advancing Kingdom, and the church as the equipping center for the saints. Rushdoony’s fresh application of Paul’s warnings and admonitions will help Christians, pastors, and churches to free themselves of the same sins and return to the church as an embassy of the Kingdom.
The apostle Paul was an envoy to the ekklesia of Jesus Christ—those who are called to establish God’s Kingdom on earth. Therefore, the importance of his patience, correction, and instruction could not be diminished if he were to be faithful to the One who sent him. The church is Christ’s embassy to earth to reclaim what belongs to Him. Against the backdrop of a history filled with hatred for God and hatred of all that is holy, our greater calling is the establishing of a godly social order, and this commentary by Rushdoony is a welcomed text to help equip us for that great responsibility.
We live in an age of practical atheism where men pay lip service to God and then do as they please. Our time is marked by a failure to meet our responsibility while believing that nothing will happen—that God will not judge His church as He’s judged His people throughout history.
As we know, judgment begins at the house of God because the church bears the greater burden of guilt for possessing the greater privileges of God’s covenant, grace, salvation, and courage. We must take our lesson from Jerusalem of old to whom God sent prophets like Zephaniah, Haggai, and Zechariah to remind them of their covenant responsibility to provide the standard and word to the wicked nations around them.
In this volume, R. J. Rushdoony brings out the two-edged sword of God’s law-word through these three minor prophets to both warn and encourage us to greater faithfulness and ministry. Like the faithful in ancient Jerusalem, we can feel small, marginalized, and peripheral to history, but Rushdoony reminds us that our security and effectiveness are determined by the God who controls history and not the evil machinations of men. In this book is the message of hope that we desperately need right now.
Our faith should be an informed one because the God who created all things speaks to every sphere of life, and all facts should be studied in light of the revelation of God in Scripture. This is the foundation of Christian dominion.
For R. J. Rushdoony, true government was the self-government of the Christian life in terms of God's law, so he wrote his position papers to better equip Christians to apply their faith to all of life. His objective was not to empower the state, or the organized church, but rather to call every person and institution to God's Word, which often put him at odds with both church and state.
This collection of his position papers (1979-2000) are organized topically and are featured for the first time with an extensive index which will make this material far more accessible to the studious reader.
This beautiful three-volume collection of hardback books topically organizes ALL of Rushdoony's position papers (not only the 115 originally published in Roots of Reconstruction, but also 118 later essays, including six recently discovered unpublished papers).
Faith and Action is the complete collection of the essays of R. J. Rushdoony written for the Chalcedon Report between 1965 and 2001 along with several transcripts of his recorded talks. The large volume The Roots of Reconstruction only contained his Chalcedon Report essays up until 1985, so most of the essays included in Faith & Action were unavailable to readers for many years until now.
In order to make the author’s knowledge more accessible, this three-volume collection features some of the most extensive indexing we’ve ever done including a General Index, a History Index, a Scripture Index, a Works Cited Index, and a Chalcedon Report Directory. A total of 183 pages of indexing! This handsome set of books is a must have for any serious library.
The central theme of this collection of essays is Christian Reconstruction, which to Rushdoony meant the responsibility of Christian citizenship in the Kingdom of God. For him, his central drive behind his research and writing was to move men to faith and action.
Rushdoony was primarily an essayist who vigorously and prolifically wrote on a multiplicity of subjects, issues, and disciplines. Despite his being critical of both the contemporary church for its compromise and the humanistic state for its will to be as God, these essays are replete with Rushdoony’s undying faith in the victory of God in history.
Rushdoony’s “big idea” was Christian Reconstruction which centered not on a pursuit of political power but rather an equipping of Christians to take back government by means of self-government in terms of God’s law.
This three-volume collection will no doubt serve the larger church for many generations as they seek first the Kingdom of God in their spheres, and in their times.
The relationship of Biblical Law to communion and community, the sociology of the Sabbath, the family and inheritance, and much more are covered in the second volume. The purpose of this second volume is to point men to God and His Word for the government of their lives and our world. To serve and magnify God is the greatest of privileges and callings, as is the reconstruction of all things in terms of the Word of God. This, after all, is the purpose of life, to be conformed to God. Contains an appendix by Herbert Titus.
God's law is much more than a legal code; it is a covenantal law. It establishes a personal relationship between God and man.' The first section summarizes the case laws. The author tenderly illustrates how the law is for our good, and makes clear the difference between the sacrificial laws and those that apply today. The second section vividly shows the practical implications of the law. The examples catch the reader's attention; the author clearly has had much experience discussing God's law. The third section shows that would-be challengers to God's law produce only poison and death. Only God's law can claim to express God's 'covenant grace in helping us.'
The word sovereignty means one who is above all. It is the supreme and highest power. The Christian defines the Sovereign Lord as unlimited, independent, with original authority.
For fallen man, sovereignty belongs to the state because the state is the source of law. Since the Christian can have no other gods (Ex. 20:3), history is defined appropriately by Augustine as a conflict between the City of Man and the City of God. As in all conflicts, we must choose this day whom we will serve.
Calvinists often limit the doctrine of sovereignty to a systematic theological definition of God. Much more work is needed in developing the implications of sovereignty for the Kingdom of God and its application in terms of the law-word of God.
In this posthumously published volume, R. J. Rushdoony examines the comprehensive implications of God's sovereignty with a clear eye to critiquing the various places where man posits sovereignty-especially the sovereign state. This is a must-read for anyone seeking to understand the crises of our times.
To attempt to study Scripture without studying its law is to deny it. To attempt to understand Western civilization apart from the impact of Biblical law within it and upon it is to seek a fictitious history and to reject twenty centuries and their progress.
The Institutes of Biblical Law has as its purpose a reversal of the present trend. it is called 'Institutes' in the older meaning of the that word, i.e., fundamental principles, here of law, because it is intended as a beginning, as an instituting consideration of that law which must govern society, and which shall govern society under God.
To understand Biblical law, it is necessary to understand also certain basic characteristics of that law. In it, certain broad premises or principles are declared. These are declarations of basic law. The Ten Commandments give us such declarations.
A second characteristics of Biblical law, is that the major portion of the law is case law, i.e., the illustration of the basic principle in terms of specific cases. These specific cases are often illustrations of the extent of the application of the law; that is, by citing a minimal type of case, the necessary jurisdictions of the law are revealed.
The law, then, asserts principles and cites cases to develop the implications of those principles, with is purpose and direction the restitution of God's order.
First published in 1970, this book helped spur the modern rise of postmillennialism. Revelation's details are often perplexing, even baffling, and yet its main meaning is clear: it is a book about victory. It tells us that our faith can only result in victory. 'This is the victory that overcomes the world, even our faith' (1 John 5:4). This is why knowing Revelation is so important. It assures us of our victory and celebrates it. Genesis 3 tells us of the fall of man into sin and death. Revelation gives us man's victory in Christ over sin and death. The vast and total victory, in time and eternity, set forth by John in Revelation is too important to bypass. This victory is celebrated in Daniel and elsewhere in the Bible. We are not given a Messiah who is a loser. These eschatological texts make clear that the essential good news of the entire Bible is victory, total victory.
Man was called to dominion (Gen. 1:26-28), and to establish his reign over the world under God. By his fall, man introduced the reign of death into the world, and as long as he remains in the Fall, sin reigns in him unto death, both in time and eternity. Christ, however, by His grace and the gift of righteousness, enables man to reign in this world, and to reign through righteousness in time and eternity.
Salvation means reigning. As formerly rebellious slaves, we are now established in kingship, and described as 'more than conquerors' (Rom. 8:37) in Christ, because we are also kings.
The full meaning of salvation cannot be understood apart from the fact of reigning. The multiple use of the word 'reign' in Romans makes clear the centrality of reigning in the doctrine of redemption. To defer this fact to another world is a false separation into two alien realms - one (the material) surrendered to one god, and the other (spiritual) reserved for the other god. Neither is Biblical.
St. Paul is emphatic: we 'reign in life.' The Biblical doctrine of salvation requires it.
From the foreword by Steve Schlissel: 'Rushdoony sounds the clarion call of liberty for all who remain oppressed by Christian leaders who wrongfully lord it over the souls of God's righteous ones... I pray that the entire book will not only instruct you in the method and content of a Biblical worldview, but actually bring you further into the glorious freedom of the children of God. Those who walk in wisdom's ways become immune to the politics of guilt and pity.'
Man has trampled God's law under foot. In doing so, he has misused himself and trampled on the God-given rights of his fellowman. He is conscious of his guilt, and seeks self-justification through self-atonement.
The author makes it perfectly clear that there is only one way of escape from present slough and despair. It is in turning in heartfelt repentance to God who has already provided atonement in the sacrifice of His Son. And true repentance includes a return to the doing of God's will as revealed in God's Word, the Bible.
Hypocrisy replaces virtue when men cover their sins rather than confess them to God. This is all too common when men do not preach and practice a Biblical doctrine of confession. The challenge is first to restore the meaning of confession as taught in the Scriptures. As long as confession is seen as a Romanist doctrine, we have no hope of recovering this vital aspect of Christianity.
In this path-breaking volume R. J. Rushdoony examines the Biblical teaching on confession and sets it over against the errors of Romanism and the neo-Freudianism of modern Christian counseling. Despite the subject matter this book is remarkably readable and is sure to empower both clergy and laity as they discover the powerful tool of Biblical confession.
