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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.

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.

There is a marked resemblance between our time and that of Elijah and Elisha. Their day was an age of syncretism, of radical compromise between the worship of the Lord and Baal worship. The two had been blended together to make one religion, so that a refusal to see the necessity for uncompromising religion marked Israel. In Chariots of Prophetic Fire, R. J. Rushdoony challenges the Church of our day to resist compromise and the temptation of expediency and realize that the power today does not lie in politics or governments, but in God’s men of faith.

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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.

We live in an age of practical atheism where men pay lip service to God and then do as they please. Our time is marked by a failure to meet our responsibility while believing that nothing will happen—that God will not judge His church as He’s judged His people throughout history. As we know, judgment begins at the house of God because the church bears the greater burden of guilt for possessing the greater privileges of God’s covenant, grace, salvation, and courage.

The first section summarizes the case laws. The author tenderly illustrates how the law is for our good, and makes clear the difference between the sacrificial laws and those that apply today. The second section vividly shows the practical implications of the law. The examples catch the reader's attention; the author clearly has had much experience discussing God's law. The third section shows that would-be challengers to God's law produce only poison and death. Only God's law can claim to express God's "covenant grace in helping us."

Our faith should be an informed one because the god who created all things speaks to every sphere of life, and all facts should be studied in light of the revelation of god in scripture. This is the foundation of Christian dominion. For R. J. Rushdoony, true government was the self-government of the Christian life in terms of God's law, so he wrote his position papers to better equip Christians to apply their faith to all of life.

Faith and Action is the complete collection of the essays of R. J. Rushdoony written for the Chalcedon Report between 1965 and 2001 along with several transcripts of his recorded talks. The large volume The Roots of Reconstruction only contained his Chalcedon Report essays up until 1985, so most of the essays included in Faith and Action were unavailable to listeners for many years until now.

The word sovereignty means one who is above all. It is the supreme and highest power. The Christian defines the Sovereign Lord as unlimited, independent, with original authority.

Hypocrisy replaces virtue when men cover their sins rather than confess them to God. This is all too common when men do not preach and practice a Biblical doctrine of confession. The challenge is first to restore the meaning of confession as taught in the Scriptures. As long as confession is seen as a Romanist doctrine, we have no hope of recovering this vital aspect of Christianity. In this path-breaking volume, R. J. Rushdoony examines the Biblical teaching on confession and sets it over against the errors of Romanism and the neo-Freudianism of modern Christian counseling.

There is a resounding call in Hebrews that we cannot forget without going astray: "Let us go forth therefore unto him without the camp, bearing his reproach" (13:13). This is a summons to serve Christ the Redeemer-King fully and faithfully, without compromise. In our time, it calls for a break, not only with the prevailing culture of humanistic statism and its messianic claims and pretensions, but also a wayward church that has made itself the handmaiden to Christ's enemies.

As the last installment of R.J. Rushdoony's commentary series on the Pentateuch, it stands as one of the more dynamic expositions in the series in that it addresses God's demands upon man, family, church, and state. In short, Deuteronomy is the defining volume on theocracy. The redemptive power of Christ and the gift of the Holy Spirit are the enabling forces for a people to once again live faithful to God's covenant—and Deuteronomy provides the details for that covenant. Rushdoony's study represents a sizable deposit into securing the obedience of the church.

The Foundations of Social Order was, and remains, the most unique book ever written in the history of Christendom. Nothing like it has been written before, and nothing like it has been written since.

Exactly what has public education been trying to accomplish? Before the 1830s and Horace Mann, no schools in the US were state-supported or state-controlled. They were local, parent-teacher enterprises, supported without taxes, and taking care of all children. They were remarkably high in standard and were Christian. From Mann to the present, the state has used education to socialize the child. Public education became the means of creating a social order of the educators' design. Such men saw themselves and the school in messianic terms.

The Lord desires a people who will embrace their responsibilities. The history of Israel in the wilderness is a sad narrative of a people with hearts hardened by complaint and rebellion to God's ordained authorities. They were slaves, not an army. They would recognize the tyranny of Pharaoh but disregard the servant-leadership of Moses. God would judge the generation he led out of captivity, while training a new generation to conquer Canaan. The Book of Numbers reveals God's dealings with both generations.

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.

The writing of history is always in terms of a framework, a philosophical and ultimately religious conceptual structure in the mind of the historian. To the orthodox Christian, the shabby incarnations of the reigning historiographies are both absurd and offensive. A Christian historiography and a Christian revisionism are thus for him moral imperatives. These essays are studies in Christian revisionism. There purpose is to call attention those aspects of American history that are currently neglected.

From 1953 to 1956, Reverend R. J. Rushdoony gave weekly radio talks at Santa Cruz, California, station KSCO that reveal a perfect blend of strong theology with poignant pastoral counsel. In fact, these insightful, concise messages are so well done, they could be used for both individual and group discipleship at any level. They are a storehouse of wisdom, inspiration, strong doctrine, exhortation, and comfort for the Christian life.