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The question of where ultimacy lies should be central to the Christian. It is easy to see the social implications of allowing priority to fall to either the one or the many. This volume examines in-depth the Christian solution to the problem of the one and the many—the Trinitarian God. Only in the godhead is this dilemma resolved. Only in the Trinity does there reside an equal ultimacy of unity and plurality.

Man has trampled God's law underfoot. 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.

One of the most neglected but pervasive threats to the Christian world and life view is that of neoplatonism. This leftover of ancient Greek philosophy is grounded upon a dual aspect to reality: It views that which is form or spirit (such as mind) as good and that which is physical (flesh) as evil. Neoplatonism is a "dialectical" philosophy that tries to reconcile two basically hostile concepts and retain both within its system.

Revolt Against Maturity is a study of biblical psychology. Biblical psychology contrasts sharply with a science of the mind based on the religious presuppositions of humanism, which regards man as having no constant nature. A science of the mind based on humanism views the mind as a clean slate and man's nature as plastic to be molded by men and institutions in the image of man for the new order he will establish. The biblical view sees psychology as a branch of theology; theology is a study of all that the scriptures declare about God.

The purpose of Law and Society, this second of three volumes of The Institutes of Biblical Law, is to show how God’s law applies to every aspect of our lives and world. There are in God’s word specified consequences, curses and blessings, for disobedience and obedience. We cannot understand history apart from that fact.

Jesus is the true bread of life, come down from heaven. His flesh, His true humanity, is our bread of life; this He gives for the life of the world. We are in Him no longer the sinful and death-bound sons of fallen Adam, but the just and life-bound people of the last Adam. Christ gives us His flesh, His glorious humanity, so that we are remade into people of righteousness and eternal life.

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.

For the orthodox Christian who grounds his philosophy of history on the doctrine of creation, the mainspring of history is God. Time rests on the foundation of eternity, on eternal decree of God. Time and history, therefore, have meaning because they were created in terms of God's perfect and totally comprehensive plan. The humanist faces a meaningless world in which he must strive to create and establish meaning.

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 20 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 that word--i.e., fundamental principles, here of law, because it is intended as a beginning, as an instituting consideration of that law that must govern society.

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This monumental work is a series of essays on the influential thinkers and ideas in modern times. Listening to this audiobook will help you understand the need to avoid the syncretistic blending of humanistic philosophy with the Christian faith.

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.

The great problem in the church's interpretation of Scripture has been its ecclesiastical orientation, as though God speaks only to the church, and commands only the church. The Lord God speaks in and through His Word to the whole man, to every man, and to every area of life and thought. To assume that the Triune Creator of all things is in His word and person only relevant to the church is to deny His Lordship or sovereignty. If we turn loose the whole Word of God onto the church and the world, we shall see with joy its power and glory. This is the purpose of my brief comments.

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.

The book of Leviticus has not been a popular subject of study in the modern church. Much like the book of proverbs, any emphasis upon the practical applications of God's law is readily shunned in pursuit of more "spiritual" studies. Books like Leviticus are considered dull, overbearing, and irrelevant. To be spiritual, in the modern sense of the term, means to live on a "higher" level where today's Christian is governed more by the impressions of the heart than a carnal commandment.

Genesis begins the Bible and is foundational to it. In recent years, it has become commonplace for both humanists and churchmen to sneer at anyone who takes Genesis 1-11 as historical. Yet, to believe in the myth of evolution is to accept trillions of miracles to account for our cosmos. Spontaneous generation, the development of something out of nothing, and the blind belief in the miraculous powers of chance require tremendous faith.

The tithe is required of all men by God. Failure to pay the tithe brings on God's curse; yielding God his due results in so great "a blessing, that there should not be room enough to receive it" (Mal. 3:8-10).

An entire generation of victory-minded Christians, spurred by the victorious postmillennial vision of Chalcedon, has emerged to press what the Puritan fathers called "the Crown Rights of Christ the King" in all areas of modern life. Central to that is Rousas John Rushdoony's jewel of a study, God's Plan for Victory. The founder of the Christian Reconstruction movement set forth in potent, cogent terms the older Puritan vision of the irrepressible advancement of Christ's kingdom by his faithful saints employing the entire law-word of God as the program for earthly victory.

Long before state health care or food stamps, before the creation of welfare ghettoes in our major cities, America’s first experiment with socialism and government dependency practically destroyed the American Indian. Government experts created the Indian reservations. America’s churches whole-heartedly supported it, convinced the reservation would be the key to winning souls for Christianity.

The Enlightenment was an intellectual movement of the late 17th and 18th centuries that was a self-conscious move away from the Reformation's emphasis on faith and revelation. It was the mind of man that became the new standard. "My own mind is my own church," wrote Thomas Paine in his Age of Reason (Part First, 1794), which was an attack on all religion that claimed to be authoritative and Christianity in particular.