Ebook The Institutes of Biblical Law, by Rousas John Rushdoony
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The Institutes of Biblical Law, by Rousas John Rushdoony
Ebook The Institutes of Biblical Law, by Rousas John Rushdoony
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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 it's 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 which must govern society, and which shall govern society under God. It is a modern heresy that holds that the law of God has no meaning nor any binding force for man today. It is an aspect of the influence of humanistic and evolutionary thought on the church and it posits an evolving and developing god. This "dispensational" god expressed himself in law in an earlier age, then later expressed himself by grace alone, and is now perhaps to express himself in still another way. But this is not the God of Scripture, whose grace and law remain the same in every age, because He, as the sovereign and absolute Lord, changes not, nor does He need to change. The strength of man is the absoluteness of his God.
- Sales Rank: #470531 in Books
- Brand: P&R Publishing Company
- Published on: 1973
- Original language: English
- Number of items: 1
- Dimensions: 9.24" h x 1.72" w x 6.34" l, 2.84 pounds
- Binding: Hardcover
- 890 pages
About the Author
Rushdoony is a well known American scholar, writer, and author of over thirty books. He holds B.A. and M.A. degrees from the University of California and received his theological training at the Pacific School of Religion. An ordained minister, he has been a missionary among Paiute and Shoshone Indians as well as pastor of two California churches. He is founder of Chalcedon Foundation, an educational organization devoted to research, publishing, and cogent communication of a distinctively Christian scholarship to the world at large. He is currently engaged in research, lecturing, and assisting others in developing programs to put the Christian Faith into action.
Most helpful customer reviews
10 of 16 people found the following review helpful.
Great book!
By Candy Zimmerman
I really liked this book.. I agree with a lot of it. I just thought it was funny how the author is so adamant about sticking to the law... Yet the Sabbath was no big deal. LOL! That really made me value the book less, hence the 3 stars. He obviously has a lot of knowledge.. But he's not perfect (no one is). If you understand that, then you can get a lot out of this book. It's interesting, and has a lot of additional resources and information in it.. So I gave it 3 stars.. It would be 5 stars if he wasn't being such a hypocrite about the Sabbath... But that's just my personal opinion, and we all have those.
21 of 25 people found the following review helpful.
Masterpiece of "Christian Reconstructionism", for good or for worse
By Clarke H. Morledge
Rushdoony is rejected by many Christians and non-Christians alike as being on the lunatic fringe. There is good reason for this, though it is complicated. As John Frame argues, while rightly challenging in many ways, Rushdoony's work is a fine example of how *not* to engage in theological dialogue. Making accusations of "antinomianism" at every turn is not the best way to draw in your audience. I argue that Rushdoony's detailed insight into ignored aspects of history in the Christian era is fascinating and valuable (hence the four star rating), but the theological lessons to be learned do not always hold together. He makes a convincing case for political libertarianism (a.l.a. Ron Paul), but his theonomic vision is frightful to many fellow libertarians. He writes of the dual dangers of expanding militaristic and socialistic powers of the state, but he unfortunately sees fit to condemn interracial marriage. He masterfully makes sense of many Mosaic texts in a plausible way to the modern Christian, but the architecture of his theological argument is confounding. Are we really "sanctified by the law", as Rushdoony suggests? Surely we are "justified by grace", but juxtaposing that with "sanctification by the law" seems to diminish the Gospel.
Nevertheless, perhaps Rushdoony's critics have not read him closely enough. The man was incredibly well read and incredibly prolific. It took me THREE YEARS to get through _The Institutes of Biblical Law_! This is the best case for theonomy I have yet to read. If you follow him carefully, Rushdoony proposes that Christ's theonomic reign will only come as more and more people come to know Christ. Regeneration ALWAYS precedes civil reform. The bulk of the population in any nation (I've heard Rushdoony elsewhere say at least 80% of the population) needs to confess faith in Christ BEFORE biblical law can be implemented fully in a society. State coercion is NOT in Rushdoony's vision. Well, if that is the case, then those who fear the rise of the "Religious Right' have nothing to fear from the likes of Rushdoony. With less than 70% of Americans going to church and less then half of those claiming to be "born again", I think that the evangelical movement will be preoccupied for many years with evangelism and discipleship before it ever gets to the task of theonomic-based governance.
Rushdoony's whole argument for theonomy is based on both his presuppositionalism; i.e. there is no such thing as philosophical "neutrality," and his postmillenialism; i.e. the world is getting better and better all of the time. Presuppositionalism and postmillenialism are not well-understood nor well-embraced within Evangelicalism. A proper appreciation of Rushdoony will fail without an adequate grasp of these two theological concepts.
With this in mind, Rushdoony fans are faced with some intractable problems. First, Rushdoony rightly presupposes the Word of God to be true, but the sad history of Christian Reconstructionism is that the exposition of the biblical text gets mangled up by its interpreters. The theonomic vision gets lost in a sea of biblical disputation. Gary North, a contributor to this volume and his son-in-law, has a falling out with Rushdoony over biblical interpretation. Others have parted ways with Rushdoony and North, too. It appears that much of the reason why John Milton wrote Paradise Lost was one way of coming to grips with the futility of trying to get a bunch of conflicting religious groups together to build a theonomically-governed society in Oliver Cromwell's England.
Secondly, most politically-minded evangelicals do not share the rosy optimism of Rushdoony's postmillenialism. Having the patience to rebuild society by Christian witness and example is not always palatable to those more dispensationally-minded Christians who fear that Christianity is being attacked day-by-day in America. With such a pessimistic mood, it is tempting to use theonomic language to justify grabbing the reigns of political power. In other words, we need to appreciate the whole of Rushdoony's argument, less we misuse him.
3 of 3 people found the following review helpful.
THE FOUNDATIONAL WORK OF "CHRISTIAN RECONSTRUCTION"
By Steven H Propp
Rousas John Rushdoony (1916-2001) is the extremely controversial founder of the "Christian Reconstruction" movement; the second volume of this series is Law and Society: Volume II of the Institutes of Biblical Law. He has written many other books, such as Systematic Theology (2 Volume Set), The necessity for systematic theology (Studies in systematic theology), By what standard?: An analysis of the philosophy of Cornelius Van Til, etc.
He wrote in the Introduction to this 1973 book, "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 which must govern society, and which shall govern society under God." (Pg. 2) This book is largely a commentary on the Ten Commandments.
He asserts immediately that law in every culture is "religious in nature," and that "there can be no tolerance for another religion." (Pg. 4-5) He discounts the evangelical concern with "personal holiness," noting that "the Bible is also concerned with NATIONAL holiness." (Pg. 88)
The book is interspersed with Rushdoony's opinions: e.g., "The statist school... basically trains women to be men" (pg. 188); "The women who gain by equal rights are those clearly hostile to Christian law." (Pg. 208) He says about the War Crimes Trials after WWII that they "represented ex post facto law... (and) were also based on weak legal and humanistic principles..." (Pg. 279) He argues that taxation of property is "a form of robbery." (Pg. 493)
Perhaps surprising to some, he argues that God does NOT require us to tell the truth at all times: the 9th commandment "does not mean that our neighbor... is ever entitled to the truth from us... about matters... of private nature to us... No one who is seeking to do us evil... is entitled to the truth." (Pg. 543) Later, he points out that the Bible is "unhesitating in its praise of Rahab" (who, of course, lied in Joshua 6, and was praised in Hebrews 11:31 and James 2:25; pg. 838).
This is a long, complex, and profusely detailed book; if one is at all interested in Christian Reconstruction, Theonomy, or the general question of Christianity and politics, this volume and its companion are essential reading.
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