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Backward Christian Soldiers ,’ .,-, . \ ,’. BACKWARD, CHRISTIAN SOLDIERS? . ,, ,, -r ,, ,, ,- ,,1. .’ ,. ,,. ,’ ,. J, ,. Q*CT books by Gary North “ Marx% Religwn of Revolution, 1968 An Introduction to Christian Economic< 1973 .Vnconditiotud Surrender; 1981 Successjii Invest(ng in an Age of Envy, 1981 Th. Domitiwn Coven@: Genesis, 1982 G@rnmentB~ En?qg@~ j983 ! : ~ Th La@ Train Out, 1983 -- - 75 Bible; Qtiestio~:.Eu<[ @tTc[ors. < Pra~ ;,Eid’Won’t “Ask, 1984’ Coined Free@rn: +[din the Age;of -- “ the Bureaucrats, 1984 ~ Moses and Pharaoh, 1985 Negatrends, 1985 ‘ \ The Sinai Strate~, 1986 ‘ Unholy Spirits: Occultism and New ,Age Humanism, 1986 ~onspiracy: A Biblical View, 1986 Honest Mong, 1986 Inherit the Earth, 1986 “, Books Edited by Gary North Foundations of Christian +cholursh$, 1976 \ Twtics of Christzizn Resistance, 1983 / T4e Tbology of Christian Resistance; 1983. :-, ,, ,, .. ,,, ,. ,, ,’ BACKWARD, CHRISTIAN SOLDIERS? An Action Manual for Christian Reconstruction . Gary North * . ./. Institute for Christian Economics “! Tyler, Texas ,’ !. ,. .; ..: ,:. ,. :., ,. Copy~ght @ 1984 ~tistitute.-for..Christiari Economics ,. ..! .,: ,, %ond Printing 1986 , ,. .4 . .’ . ,, . ,, Published by -. Institute for Christian Economics l?O. BOX 8000 Tyler, Texas 75711 ‘ ‘, ,, . ,. This book is dedicated to ~ @n. Albion.Knight who has honorably worn I the uniforms of two armies, ,. Christ’s and the United States Army’s. - ., ,, TABLE OF CONTENTS , INTRODUCTION . ix Part I: THE WAR 1. Backward, Christian Soldiers?. ..’... 1 - 2. ImpendingJudgment . 9 3. Eschatologies of Shipwreck . 15 4. Fundamentalism: Old and New . 22 5. Why Fight to Lose? . ..’ . 33 Part II: THE ENEMY 6.1984, Not 1948 . .’50 ‘7: Capturing the Robes . ...\..... 59 8. Humanism’s Chaplains . 67 9. Humanism’s Accomplices . .83” . IQ. Subsidizing God’s Opponents . 91 Part III: STRATEGY 11. The Stalemate Mentality . 99 12. What Kind of Army? . 108 13. ProgressiveResponsibility . 117 “14.. The ‘Little Things” of Life . 126 .15. Shepherds and Sheep . 134 16-. The Three Legs of Christian Reconstruction’s Stool . 142 ’17. ” Crisis Management’ and ,Functional Illiteracy” . 151 18. Pastoral Education’ . 160 Part IV: TACTICS ,19. Reviving Apprenticeship . ;,; . 170 ’20. Brush-Fire Wars . ..’ . 179 21. ChurchNewsletters . ..1 . 191, 22. The Tape Ministry . 204 .23. The Computer . ..’213 24. The Case for a Satellite TV Reception Dish . 218 Part V: The Duration 25. Optimistic Corpse s . .. 227 26., How Much Time? . 237 27. The Long, Long Haul . 245’ 28. Small Beginnings ..: . 254 CONCLUSION’ . .262 GLOSSARY. ...”... .267 SCRIPTURE INDEX . 277 INDEX. .279 . RECOMMENDED READING . 291 ORDER BLANKS . 296 \ .,,, ,,. , ‘\ ,,,- ., . ,, 4 .,- ,-. ‘ ., . INTRODUCTION . “TWS l~le book in~oduces ,Christians W-a new ~ way of thinking’ about the world around them-a positive, optimistic way of thinkir?g: This lit~e book’is about victorjr. Not’just victory over indwelling sin in each regenerate person’s heart, but victory over the effects of sin in every area of life. It can be done. Not perfectly,. of course. Perfect victory over personal sin comes only on’ the day of a. person’s deati-, or on the day. of resurrect- ion, whichever comes first. Perfect victory over the ‘‘ effects of sin throughout the universe comes ordy ,at the day ofj,udgment. But progressive victoxy over sin in the individual’s life can and s’h,ould be mirrpred, in 1, the progressive victory over tie effects of sin in the !. ‘ society. This is the message of Deuteronomy 8 ,and 28:1-14. Christians haven’t taken seri@sly this’ vision -of victory since the 1870’s. They have become con- x BACKWARD, CHRISTIAN SOLOIERS7 vinced that the best we can hope for is individud mzc- t~cafion. They have rejected the concept of soctil sanctj’ication. What is personal sanctification, any- way? It is the progressive conformity of a person’s life to the standards set forth by the Bible for ethics. It means becoming conformed to the perfect human- ity of Christ. (It never means becoming conformed to His divinity; men do not evolve into God.) Sancti- ~ fication is a process of being set apart &om the world of sh and ethical rebellion — again, not perfectly, in time and on earth, but progressively. Regenerate men become “meat eaters” rather than “milk drink- ers” (I Cor 3:2). Then what is social sanctification? It pa~allels per- sonal szi@ificationi As godly people begin to re- shcture their behavior in terms of what the Bible requires, the world’ about them begins to change. They serve “as leavening influences in the whole dtd- ture. As more conve~’ are added to the rolls of the churches, and as ~ese converts begin to confoim the- lives to the Bible’s-standards for external behav- ior, all of socie~ is progressively-sanctified — set apart by, G&! for His glory, just ‘as He set apart Israel in Old Testament times. What I try to show in this book is that the vision of victory that God gave to Abram when he was still without a son, and “that He gave Moses before he confronted Pharaoh, and that Christ announced after His resurrection (Matt. 28:18) is still v+ld. It should still motivate His people. to present them-” selves as’ a living sacriiice (Rem. 12:1). “But for overa ~“ntury, this vision faded in the hearts and ,minds of / ,. m, ., .’ INTRODUCTION Xi 1 regenerate people. A. ui.rim o~ dg$eat, in time qnd on earth, replaced the older vision of vic~ory. The churches went into hid~g, culturally speaking. They left the battlefield. The humanists won by default. - Since 1980, ho,wever, a change has begun to take place. Ministries that ~reviously were uninvolved in social and political affairs have begun to mobilize op- ~ position to abortion, secular humanism in the public schools, and various Federal welfare programs that’ encourage sexual immorality. l%eir leaders have begun to use the language of victory, in stark con- trast to. the cultural pessimism af books like Hal Lindsey’s Late, .Great Planet Ii&h. Newer ministries, such as the Maranatha campus evangelism organization (headquartered in Gaines- ville, Florida), are forthrightly proclaiming the ‘crown rights of K’ing Jesus” over every area of life. Students associated with Maranatha axe bold in challenging humanism on the campus. They see ,*at -God calls His people to exercise dornj@m ,(Gen. 1:28); in time and on earth, as His representatives and ambassadors. The outlook of these students is far different ‘from that of students in the 1950% through the 1970’s who were associated with other campus ministries. In those earlier days, almost all ,the efforts of these organizations were evangelical in the narrow sense: saving men out of the world,, but not training redeemed men to ta+e responsibility over the world. AS I write &is introduction in the opening month of 1984J I am struck by the anomaly of three separate \ Xii BACKWARD, CHRISTIAN SOLDIEhS? Christian ministries’ attempting to establish Chris- ‘tian law schools. For decades, the leaders of these ininistries, along with virtually all oier conservative Christian leaders, opposed the idea that Christians have a moral responsibility to proclaim an exclu- sively Christian world-and-life view for the govern- ing of all human institutions. They consciously &etied that -%e’re under grace, not law.” But then the $eculak humanisti finally opened fire on Christian organizations. Christian leaders dis- covered that thejr’ millions of converts had taken them serioti.$ly. These converts- had not rethought the le@l foundations of American iieedom. They ,did not’go to law school-and become self-consciously Christian lawyers. ‘So to&y these ministries are hav- ing great difficulty in finding enough faculty mem- lx%,’ to’ establish a single, new law school, ‘let done three, ad not ~ one legal theorist who comes forth ready to explain the details of an explicitly Bible- based law code. Yet R. J. Rushdoony’s lnstitides @ Biblical Lati was ‘published in 1973, giving these ministries enough time to have. trained up an army of young Christian lawyers. But the leaders of today’s besieged ministries did not- believe Rushdoon~s message in 1973, the same year that the U.S. Supreme Court handed down the infamous Roe u. W@% decision which legalized abortion on demand in the United States. ‘ Christians are’now playing catch-up, the game the humankts played in this nation from at least 1800. The humanists finally caught up. Then they over- took the Christians. They have gained sufficient con- /-, ., INTRODUCTION Xiii trol over the media, the public schools, and the seats ~ of power, so that they think they can coerce Cliris- tians into compliance to the religion of secular hu- manism. A handful of Christians have: begun to resist, but not many. The escalation of the Chris- tians’ confrontation with government bureaucracies has only just begun. (See my essay; “The Escalating Confrontation with Bureaucracy; in Tactz2s of Chri+ tian Reskznce, issue 3 of Christianity and Civilization, 708 Hamvasy Ln., Tyler, -TX 75701: $14.95.) This little book introduces Christians to a new way of thinking about the world around ~em — a positive, optimistic way of thinking. ” The book’s chapters originally appeared in various newsletters published by the Institute for Christian Economics (P. O. Box 8000, Tyler, TX 75711): C7w&ian Recon- struction, Biblical Econornus Todcy, and Dominion Strat- egies. Those readers who become convinced by this book should sign, up for a free six-month subscrip- tion to all. I.C.E. publications. Use the, tear-out order blank at the back of this book. Part k THE WAR 1, BACKWARD, ‘ ‘ CHRISTIAN SOLDIERS? ‘ “Christians believe today that they can safely ,. retreat into a zone of social impotence and . therefore social irresponsibility, just as they , . have done for over a century.” What would you do if a topless bar-adult theater complex. opened across the street fkom your church or Christ@n school? If your community were hit with a wave of pornographic materials, which institution should take the lead.
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