by Rousas J. Rushdoony
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, 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. The Christian accepts a world which is totally meaningful and in which every event moves in terms of God's purpose; he submits to God's meaning and finds his life therein. This is an excellent introduction to Rushdoony. Once the reader sees Rushdoony's emphasis on God's sovereignty over all of time and creation, he will understand his application of this presupposition in various spheres of life and thought.
"The Biblical philosophy of history is clearly and irrevocably at odds with the modern faith... The Enlightenment, by its savage and long-standing attack on Biblical faith, has brought about a long retreat of Christianity from a full-orbed faith to a kind of last-ditch battle centering around the doctrines of salvation and of the infallible Scripture. The time has come for a full-scale offensive, and it has indeed begun, to bring every area of thought into captivity to Christ, to establish the whole counsel of God and every implication of His infallible word. For the orthodox Christian, history is determined by eternity, and [as Cornelius Van Til put it] 'the eternal does not exist for us as a principal but as a person, and that as an absolute person.'... Humanistic history is a shaking and frail ladder, resting on no foundation and reaching out into nothingness, whereas history under God rests in total meaning and purpose and gives man a glorious inheritance and destiny." from Chapter One
Paperback; 138 pages
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