From the Mailbag — Pastor I’m For Open Borders … Why Aren’t You?

Dear Pastor,

I ran across this quote from R. J. Rushdoony and I’m pretty sure you would support it,

We must render honor and justice to all men wherever due, but we have a particular responsibility to care for our own. This means first of all our families. . . . Biblical conduct is regulated by relationship, and to subvert this is to lead directly into welfare economics and socialism. If a man must exercise towards all men the same care, oversight, and charity he does towards his own family, then an impossible burden is placed on him. . . . Every system of ‘universal’ ethics is at one and the same time a system of universal slavery.”

R. J. Rushdoony
On illegal immigration and Amnesty
“Politics of Guilt and Pity”, p. 248

Pastor, I see this quote not as an argument for regulation of immigration, walls, and border patrols but rather as an argument against welfare. I do not see how the need to take care of my own family necessitates that I have a government that prohibits an individual from crossing an imaginary line in say Arizona. This is not logical. Furthermore, to construe this to mean that Rushdoony supported immigration laws is not honest. Could you help me see what I’m not seeing?

Lovey Jardine

Dear Lovey,

Thank you for writing. First let’s consider the RJR quote itself to see if it speaks to immigration. RJR says,

“If a man must exercise towards all men the same care, oversight, and charity he does towards his own family, then an impossible burden is placed on him…”

I would say that this indeed is an argument for regulation of immigration, walls, and border patrols as well as an argument against welfare. So, I do believe you misinterpreting the quote when you say it is not about immigration at all. To hopefully help you see where the relation is between “imaginary lines” and taking care of your family, allow me to offer,

1.) The need to take care of our own families includes the idea of having a stable culture and economy. The flooding of our nation with people of a different religion and culture means your family will not be taken care of because the consequence of such policy means the balkanization of this Nation into hostile religion, ethnic, and economic enclaves which demands a Centralized tyrannical Government can keep in order. One reason the FEDS are following this policy Lovey is that it creates a need for their presence since only a strong handed Government can mediate the hostilities that will arise from the policies of purposeful balkanization that they are pursuing.

2.) The depression of wages resulting in the destruction of the middle class is assured by the current immigration policy. This likewise will eventuate in the voiding of care for our current families. Harvard Professor and Immigration expert George Borjas has analyzed the effects of immigration on the middle class and the conclusion is that this immigrations redistributes capital upwards with the consequence that the mega-Rich get richer and the middle class are increasingly impoverished so that what is created by this policy is a have vs. have not social order. I’m sure you’ll agree with me Lovey that impoverishing your children in order to enrich the Mega-Rich Corporatism class, via this immigration policy, is not taking care of your family.

3.) This quote clearly advances the idea that RJR supported immigration laws when the consequence of them meant the voiding of the care, oversight and charity towards one’s own family. The current status quo does just that. Here is another quote from Rushdoony that communicates much the same idea that Scriptures do call for the extension of hospitality and justice, but not an open-borders re-ordering of social life.

“To call for the modern, humanistic society with an open relationship to all men would have appeared to the Israelites as the ultimate tyranny. The law did not require any such a re-ordering of any man’s private life: It simply required justice in dealing with all men.”

Highest Regards Lovey,

Pastor

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Lovey wrote back,

Dear Pastor,

Part of your answer was that “immigration “brings down wages”? So we should keep wages artificially high by regulating the number of people that can live or move through a particular area? I guess we not thinking in terms of a free market economy.

When Rushdoony said we need to “take care of our own families” I am sure you are right an he meant extending more power to the government to interfere with the natural right of individuals to move about freely. Yep, that sounds like something Rushdoony would say.

Lovey Jardine

Dear Lovey,

Thank you for writing back. Let’s see if we can tease this out for you.

First, I am not the kind of Libertarian that you seem to be. I do not support this free market economy that you are championing because it is most certainly not a Free Market economy. What you are supporting is the Corporatism wherein the Mega-Corporations are in bed with the Mega-Government to the end of turning the rest of the citizenry into slaves for their pleasure and use. This current immigration “policy” enriches the Mega-rich class and destroys the middle class. Statistics (See George Borjas’ work)

National Data | Economic Impact of Mass Immigration Worse than We Thought

clearly show that current policy means a transfer of wealth from the Middle class to the Mega Rich who are in bed with the Government class. I’m all for free markets when they are fair Markets but the game is rigged right now and I do not support a policy which destroys the infrastructure of the middle class in order to worship at the feet of Austrian Economics while at the same time serving the ends of creating a Globalist New World Order.

Second, per RJR, he was not the Libertarian that North is. North has been destroyed by his worshiping at the feet of Austrian economics.

Thirdly, I would challenge you on your individual natural rights language which is straight out of Enlightenment Humanism. Strictly speaking individuals have no natural rights. As Christians, we have duties. Only God has rights. In this case, per the first RJR quote, my duty and responsibility to care for my own is my particular responsibility. Since Biblical conduct is regulated by relationship my duty as a Christian to my family outstrips your Humanist idea of individual rights. I have already demonstrated in the first response how all of this impinges upon my duty to my family.

A good book to help you think through your whole “Individual Natural Rights” language is,

http://www.amazon.com/Whats-wrong-rights-Robert-Ingram/dp/B0006CZ1R4/ref=sr_1_2?ie=UTF8&qid=1406212559&sr=8-2&keywords=T.+Robert+Ingram

Fourth, you warn about artificially high wages but I hardly believe that anybody would make the case that we are currently living in a time where artificially high wages is a problem for our families which reflect the middle class. The real problem here is the artificially low wages that would result were we to turn this country into a huge sweatshop. Also, I would repudiate the idea that immigration restrictions necessarily lead to extending more power to the Government especially when the policies you are advocating concerning immigration works to the end of setting in concrete a Tyrannical state. The immigrants we are speaking of here are a natural constituency for the Marxist (Democratic) party. That party will use the votes of the immigration pattern to grow the Government into a centralized top down Usurping State. So, you chastise me for my alleged support of larger government because I want it to “provide for the common defense and yet your support of the current immigration imbroglio assures the rise of the totalitarian state. I fear you have not calculated the impact of Corporatism enough in your thinking Lovey. I also think that you need to listen to the RJR lectures where he points out that Libertarianism and Marxism are two sides of the same coin.

All the Best,

Pastor

Reviewing Rushdoony’s “The American Indian” — Power

“The Indians originally venerated Cortes as a god. They respected strength, they were ruled by very powerful gods, and a man who could overthrow those who would be acknowledged.”

Patrick Marnham
So Far From God: A Journey to Central America — pg. 93

So, starts Rushdoony in his chapter on Power in his book “The American Indian.” The burden of this chapter is to reveal that in terms of worship what the Indian worshiped was “power.” In this context Rush insists the converse was true also in his experience. Because the Indians worshiped power, they likewise despised powerlessness. Along the way Rushdoony labors also to show that this worship of power is something that is now characteristic of American culture.

Rushdoony states the obvious in this chapter that men who will not Worship the God of the Bible, will inevitably worship naked power instead.

“If the omnipotent and all-gracious God of Scripture is not worshipped, men will pursue their adoration of power in other ways.”

Rushdoony notes that the disrespect for powerlessness that the Indians had was exhibited by their disrespect for blacks.

“Owing to this respect for power, there was a corresponding disrespect for powerlessness. The clearest expression of this was their attitude towards blacks…. to them, blacks were inferior and their feelings did not count.”

One wonders if this attitude was really about power so much as it is a mindless ethnocentrism that can be so typical among different people groups.

It is interesting though that RJR contrasts this with the attitude of the white man towards blacks as in telling a story about interaction between Indians and a particular black man RJR concludes,

“He (the black man upon whom a prank had been pulled) soon came to realize that no Indian would regard him as an equal, whereas some white men would and most white men would be reasonably fair to him.”

However after making these kinds of blanket statements Rushdoony turns around and admits that Indians could respect the black man if he was a warrior type,

“In some areas, blacks intermarried with Indians. I am of the opinion that this usually occurred where blacks fought back against enslavement and escaped. Such defiance would have earned Indians’ respect. The Indian attitude was not earned in terms of race or color but of warrior standards….What mattered was a man’s exhibition of the traits of the fighter and the hunter.”

Of course this refers back to the worship of power. According to RJR if any individual revealed power then they might be accepted on some level by the Indian. The best way that I can harmonize RJR here is to say as a general rule the Indian did not respect blacks but exceptions might occur if individuals blacks were to show a warrior spirit that bespoke power.

Rush even connected the peyote cult with the pursuit of power. He notes that the peyote drug creates “gives illusions of power.” At the same time Rush noted that many of the other Tribal members looked down upon the peyote users as being weak, thus showing again the power esteem.

As a brief side-note it is interesting that RJR reports that many of the Indians claimed that the use of peyote was a modern phenomena that was introduced by the country of Mexico.

Getting back to the power theme RJR spends time examining how modern American culture has likewise turned to the cult of power.

“This veneration of power was very notable to me, especially because I saw the characteristic becomem very prominent in the white American culture by the 1960’s. One aspect of it was the rise of ‘groupies,’ girls who eagerly sumbitted sexually to power figures in the popular culture. Popular musicians, athletes, film and television stars have since then been pursued with intensity by women, young and not so young, who feel it is an honor to be used sexually by them. Frankly, nothing I saw among the Indians matched in intensity this power worship that became so prevalent in the United States…. White American culture has far outstripped that of the Indians in its worship of power, with deadly results.”

Clearly, if man will not worship God he will worship that which he believes will give him power. As bad as this is it may be even worse when Christians worship God because of how they think they can bend God’s power to their own selfish use. Too often in the Church today God is worshiped, not because of who He is, but for what He can offer to the worshiper. If it is bad to worship naked power apart from God, how much worse to worship God for how His power can be channeled to serve our own selfish purposes? To often, in the words of Bob Dylan, we think of God as ” just an errand boy to satisfy our wandering desires.”

When are we going to wake up and strengthen the things that remain?

Perhaps a clear sign of Christian maturity is the willingness to worship God when He has determined to be God hidden. There are times in life when God’s providence comes as a severe mercy announcing a seeming powerlessness in some life event. When all seems without the necessary power we would summon will we still be a people who worship God?

In such times we need to remember with Rush,

“God’s being is more than simply power. He is justice, love, grace, law and more.”

May God be pleased to reveal to us the lie that the temptation to worship naked power is.

Review Of Rushdoony’s “The American Indian” — Medicine Men

“True medicine men, it was said, had given way to the white man’s doctor because he knew more than the Indian practitioner…. [The older Indian men] had no loyalty to the old ways per se. The white man’s gun was far superior to the bow and arrow. Why not his medicine also?”

R. J. Rushdoony
The American Indian

In this brief chapter RJR gives a few anecdotes about his experience with Indian Medicine men as well as what he learned from Indian elders.

“From their (older Indian men) perspective, there were no medicine men on the reservation — only fakers.”

However, according to Rush’s account there were Indians who were what we would call Natural-paths and homeopaths. Rush mentions one particular gentleman who could identify every plant in the area as well as the medicinal purposes that those plants might have had. This reminds us that allopathic medicine does not have all the answers that it pretends to have. Indeed, there are times I wonder if allopathic medicine shouldn’t be viewed as alternative medicine in favor of a more homeopathic path.

Still, despite this natural-pathic skill RJR reports that the Indian,

“liked modern conveniences and advances, including modern medicine.”

Rush reports this because the Federal Government, during the New Deal, sought to re-Indianize the Indians and as such encouraged the Indians to go back to their ancient ways. Rush writes,

“They [the Indian] had no loyalty to the old ways per se…. they did not identify their Indian-ness in terms of artifacts, and it annoyed them when others did…. They saw nothing exclusive about the benefits of the white man’s civilization …. In brief, these old men liked modern conveniences and advances, including modern medicine…. they recognized and appreciated the advantages of modern medical practice, of nurses and hospitals.”

Rush does not again the failure of the State in terms of medicine,

“They [the Indians] knew that the agency doctors were often inferior to the doctors outside of the reservation….”

The immediately above quote is important because it reminds us again that whenever the State involves itself so that people are required and forced to go to them for any service the consequence is a lowering standard of quality of whatever service the State has seized. The Indians that RJR came in contact with in his Reservation ministry were forced into a governmental health care system and as such the Doctors that they had to deal with were inferior to Doctors operating in the supply and demand market. This is an observation pregnant with meaning as the citizenry today in our country are inching towards the kind of Socialized medicine the Indians had forced upon them. Our quality of medical care will be inferior just as the Reservation’s medical care was of lower quality.

Rushdoony returns to the medicine man issue by noting that what passed as the medicine men, in his observation, were, for the most part, dabblers in peyote.

“What then of the so-called medicine men practicing at that time? Most were peyote leaders. Peyote was administered as a holy, healing medicine. It tended to paralyze the digestive tract, or at least deaden it to pain, I was told. The patient felts no pain and assumed that he was being healed.”

Rush notes that such patients of the peyote practitioners would often finally fail and at the last second would give up on the medicine man and go to the hospital, despite the warnings of the medicine man against the hospital. Often when such people finally went to the hospital they quickly died because of the previous neglect. Upon their death, the peyote medicine men would then claim that the death was the result of giving up on the medicine man and going to the hospital.

RJR ends this chapter by admitting that there were a few other types of medicine men who were not peyote playboys. Rushdoony suggests that these “healers” were in fact, demonically enabled.

“There was another kind of practitioner. How deep his roots were in Indian history, I do not know…. These medicine men, if they could be called such … I would call occultist. They had strange powers I cannot explain. One of them … could pick up a rattlesnake, chant to it, hang it around his neck and not be bitten…. [Medicine] men such as A.C. were Indian in a fanatical way: they sought to blot out the world of the white man.”

RJR notes that as Christianity waned after WWII occultism increased. He notes that only the Gospel of Jesus Christ can counter such occultist practices and muses that,

“When men turn their backs on Christian civilization, see only evil in it, and try to abstract Biblical faith and morals from themselves and the world, are they not courting the demonic.”

This is an important word for our church and culture today. In many many places in the Church today churchmen are turning their back on Christian civilization, and indeed see only evil in the idea of Christian civilization. Indeed we are everywhere seeing the attempt to abstract Biblical faith and moral from silly conceptual paradigms like Natural law. One can only wonder if such churchmen are courting the demonic by turning their backs on Christian civilization.

Review of Rushdoony’s “The American Indian” — Education

“One reason for the catastrophe which struck Indian tribes was that now, with the coming of the White man, there were alternative forms of education.”

R. J. Rushdoony
The American Indian — pg. 29

In the chapter on “Education” in RJR’s book we find Rush time and again writing about how damaging the White man’s arrival was to the American Indian and that culture.

“The White man’s arrival complicated education. It introduced an alternate lifestyle with many material advantages, including liquor…. One of the most devastating effects of the white man’s influence was that Indian children no longer grew into a set mold…. At an early age they (children) could work for the white men and be free of their people”

The constant returning to this theme by Rush reminds us that no civilization in history has been able to manage, for a sustained period of time, the presence of numerous different people groups, religions, and worldviews seeking to form one unified culture. A Diversity that has vast differentiation between people groups, religions, and worldvies is not a strength to social orders. Rushdoony reminds us repeatedly that the Indian was better served by remaining Indian. Of course Rushdoony insisted that the regenerated Indian builds a stronger social order and culture then the non-regenerated Indian but even then the Redeemed Indian culture will remain uniquely “Indian.”

As Rush continues to tell the story of the Indian and his Education, Rushdoony brings to the fore that the Indian idea of education was a education where the Grandparents instructed the children in the ways of the past.

“… that was education. It meant passing on the wisdom of the past and present to the future. These men saw the white man’s world as full of marvels. The radios were of interest to them and the white man’s guns and knives were wonderful. But for them the life link was gone. Their grandchildren were not linked to them but to the White man, and foolishly so.”

Clearly the American Indian, at least as represented by Rushdoony, had no interest in becoming white. Just as, doubtlessly, the white man had no interest in becoming American Indian. The Gospel of Jesus Christ can ameliorate the hostility that can arise from these people group distinctions as those distinctions are marked by the sinful dispositions of each. Further the Gospel will work so that differing Redeemed people groups work in harmony, but the Gospel can no more undo ethnicity any more than it can undo gender. Christ has come to save all the Nations and create a Spiritual Unity among them, but Christ did not come to erase the nations in favor of some New World Order amalgamation. Rushdoony’s book, by repeatedly noting and honoring these ethnic distinctions underscores this truth.

Rushdoony also criticized the American Indians for their faults. In this chapter he writes how the American Indian turned to his “whiskey religion.”

“The older men, who themselves often had problems with alcoholism, called drunkenness and alcoholism ‘the whiskey religion.’ I had never heard the term before. It was used by these older Indians very seriously, but some of the younger men used it as a joke. What the older men meant by it, they explained, was that what Christians looked for in Christ, Indians often found in a bottle. For them it was peace, and answer to problems, empowerment, escape, and more. There was another factor, too, as they saw it. Whiskey changed a man, like Jesus did, but in another direction. A bottle of whiskey was for them a religious solution.”

Further RJR notes the weakness of the American Indians in their refusal to frustrate their children through child rearing discipline.

“The saddest fact of my own experience with the Indians was the indifference of the children to the parents. The children were never chastised….frustrating the child seemed to them a white man’s cruelty…. Never to face frustration is no preparation for life. Not surprisingly, by the age of ten, alcoholism was common place; by thirteen or fourteen, fornication too. Self denial was an alien idea, and an inability to accept frustration was commonplace in recent years this had the highest suicide rate in the United States, a fact closely related to the nurture of children there.”

Rushdoony in this chapter is even handed in articulating the faults of both Whites and Indians as distinct people groups and in the doing so Rush demonstrates that while all men in all people groups are sinners not all people groups have the same predilections in terms of how that sinful peccadilloes manifest themselves. Different people groups have different besetting sins to which they are going to be more inclined. Similarly, upon Redemption, we can expect different people groups to have different strengths in terms of sanctification.

In the end though Rushdoony’s passion was for the American Indian to come to know Christ. In this Chapter he mentions pagan Anthropologists who came to study the Indian and whose only concern was to confirm a preconceived agenda.

“From my perspective, there was another problem with the anthropologists. Their framework of reference was evolution. They viewed Indian culture in terms of myth, not in terms of taking an interest in a people whom God created and who needed Jesus Christ to attain their true potential. The anthropologist’s impersonal approach bred an instinctive hostility. The Indian is a person, not a scientific specimen. The anthropologist’s laboratory approach irritated the Indians. As a result, even when they gave correct answers to the scientist’s questions, the meaning and flavor of their lives was missed. To the Indians those questions sounded artifact oriented, not concerned with people.”

Note here how Rushdoony sees the Indian as a distinct “people whom God created,” and who, as a distinct people, could only find their true potential by being attached to the Lord Jesus Christ. For Rush, all people groups, as people groups, became more genuine as to their ethnicity and culture only upon being united to Christ. Christ does not strip men of their ethnic identity upon Redemption. Christ, in Redemption, makes our ethnic identity more genuine even as only in Christ do humans find their genuine humanity, even as only in Christ both Men and Women find their genuine Femininity and Masculinity. Being united to Christ doesn’t erase our corporeal markers. Being united to Christ brings those God given corporeal markers into subjection to Christ that they may be increasingly what God intended them to be.

Required Course in Seminary Education — Justification

Reformed Weltanschauung; The Biblical Doctrine Of Justification

The purpose of this course is to teach the student the Reformed doctrine of Justification by Faith Alone. In the course of the study the student will be able to distinguish the difference between the Roman Catholic analytic view of Justification and the Reformed view of Justification. The student will also be able to identify how all non Reformed Protestant versions of Justification either partake of Roman Catholic understandings of Justification or, failing that, become littered with contradictions reflecting the confusion that arises when one tries to combine Roman Catholic understandings with Reformed understandings. The student will be able to explain why Luther said that Justification was the “Article by which the Church stands or falls.”

This course will not negate the necessity for the larger category of Systematic Theology. Such a course will be developed later.

Main Text: The Doctrine of Justification by James Buchanan

Required Reading:

1.) Faith Alone: The Evangelical Doctrine of Justification by R. C. Sproul
2.) The Doctrine of Justification by Faith by John Owen
3.) Justification by Francis Turretin
4.) Justification by Faith Alone Jonathan Edwards
5.) Not What My Hands Have Done Paperback by Horatius Bonar / Charles Hodge
6.) By Faith Alone: Answering the Challenges to the Doctrine of Justification by Gary L. W. Johnson
7.) The Work of the Holy Spirit (Chapter 6) — Abraham Kuyper
8.)A Reformation Debate Paperback by John Calvin, Jacopo Sadoleto

Video

1.) What Still Divides Us? A Protestant & Roman Catholic Debate: Are the Scriptures Sufficient? Are We Justified By Faith Alone? (Video Series) — Appropriate sections pursuant to Justification

Online

1.) http://carm.org/council-trent-canons-justification

Assignments

1.) Read the main Text book and write chapter summaries.

2.) Read book # 1 — This is a intro / primer book on the subject. Write a 5 page paper on the essence of Justification by faith alone.

3.) Read the canons of the Council of Trent on Justification, book #8 and view the video debate. Write a 5 page paper on the essence of Justification according to Roman Catholic thinking. Write a 8-10 page paper on where Roman Catholicism and Reformed theology part ways.

4.) Read books 2-5. Write a 10 page paper comparing and contrasting the views of Bonar, Hodge, Owen, and Turretin. Concentrate especially on any areas you might find where you notice that they disagree.

5.) Read Kuyper on Eternal Justification. Write a 5 page paper giving your thoughts on Kuyper’s view on Eternal Justification

6.) Read book #6. After reading the book tool around on the internet and see if you can locate any Federal Visionists who toy with the doctrine of Justification by Faith alone. Locate their confusion.

7.) Interact 1 hour weekly with the Instructor regarding points of interest in the book that you are currently reading.

8.) Be prepared for pop quizzes or short essay requirements.

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Were I to recommend books for the High Schooler from this list I would recommend the Sproul book followed by the Bonar / Hodge book as well as the video debate.