Professor: Rushdoony Dr. R.J.R.

Subject: Systematic Theology

Genre: Speech

Lesson: 7 of 19

Track: #07

Year:

Dictation Name: 07 Undermining Authority

[Rushdoony] Our help is in the name of the Lord who made heaven and earth. The hour cometh and now is when the true worshipers shall worship the Father and Spirit and in truth. For the Father seeketh such to worship Him. God is a spirit and they that worship Him must worship Him in Spirit and in truth. Let us pray.

Oh Lord our God who art from all eternity, who art greater than all things visible and invisible. We thank Thee that in Thy grace and mercy Thou art mindful of us, Thy creatures. We thank you our Father that there is nothing to small nor to great for Thee. In this confidence we come our Father, to cast our every care upon Thee who carest for us and to rejoice in Thy works. To give thanks that all our yesterdays, today’s, and our tomorrows are in Thine omnipotent hand. Bless us ever in Thy service, in Jesus name, amen.

Our scripture is from the gospel of Saint Mark, the thirteenth chapter verses thirty-two thru thirty-seven, our subject: undermining authority.

32 But of that day and that hour knoweth no man, no, not the angels which are in heaven, neither the Son, but the Father.

33 Take ye heed, watch and pray: for ye know not when the time is.

34 For the Son of Man is as a man taking a far journey, who left his house, and gave authority to his servants, and to every man his work, and commanded the porter to watch.

35 Watch ye therefore: for ye know not when the master of the house cometh, at even, or at midnight, or at the cockcrowing, or in the morning:

36 Lest coming suddenly he find you sleeping.

37 And what I say unto you I say unto all, Watch.

Over the centuries there has been a continuing war against authority often openly, often as an undercurrent. We’re speaking here of Godly authority, not rebellion against ungodly authority. Man being a sinner and in rebellion against God is therefore in rebellion against authority, Godly authority. However open rebellion against authority is often less damaging then the covert rebellion which hides under the mask of a seeming orthodoxy, a seeming respect for authority but actually undermines it. Very often covert undermining authority comes with an insistence on greater authoritarianism. 

Let us begin with some obvious examples. Emanuel Swedenborg whose influence in the English speaking world began about 1788 has been very influential in Western history. His influence on English and American writers of the last century is enormous. Emerson very extensively shows Swedenborg’s influence. One almost needs to know what Swedenborg said in order to decode Melville’s novels with their highly involved symbolism. According to Swedenborg the whole of the Bible was a coded book and He only had the key. And so in order to understand the Bible you had to accept Swedenborg and his theory of correspondences, his decoding, as authoritative. He gave a symbolic meaning to every passage in the Bible, and established himself as the only decoder. Thus he established himself as the only mediator between God and man. This of course has been the mark of cultists over the centuries. Now the sad fact is that all too many Catholic and Protestant scholars over the years have been guilty of a like esoteric approach. In the medieval emphasis for example there were four levels of meaning. Authority was thereby transferred from the Bible to the erudite commentators so that unless you understood them and the original languages somehow you were incapable of understanding the plain words of scripture.

Granted there passages that are difficult to understand, and difficult to translate. But there is no essential doctrine of scripture that is affected by those difficult passages. And what Saint Augustine once said is still true when he said the Bible was profound and deep enough to drown an elephant in and shallow enough for a child to wade into. That was very true. Course we might throw in Mark Twain’s comment when he said it wasn’t the parts of the Bible that he didn’t understand that gave him trouble; it was the parts that he did understand. Now, protestant commentators have been no less guilty of this kind of esoteric approach, as though the Bible could not be understood unless they were read and studied and followed. 

And you have today, for example, a school of symbolic theology that rests upon the work of one Orientalist in particular. And if these people are right the real meaning of the Bible was undiscovered until they were born, now that’s quite a bit of arrogance. What it says in effect is that expert authority replaces faith, and the only way to describe that is to call it what it is, blasphemy. Another subversion is pietism, both medieval and modern. The plain doctrine of scripture and the authority of God and His word are decried in favor of what they call “heart religion”, and they will accuse others of having it up here in the head but not in the heart. Well that’s nonsense, man is a unity and to break him up that way is ridiculous. Moreover pietism has led to a radical egocentricity; it makes the center of religion not God but the individual soul, its salvation and its experience.

Now our salvation is the necessary beginning of our life as Christians. But our salvation is not the be all and end all of faith. The chief end of man is to glorify God and enjoy Him forever, and our Lord said “Seek ye first the kingdom of God and His righteousness” or, more modern word, His justice. And all these things that the gentiles seek, the people of the world desire, will be added unto you. So that whatever it is we want, whether it be happiness, peace of mind, you name it. All these are by-products according to our Lord to seeking first the kingdom of God and His justice. But pietism winds up always in pious gush as though the be-all and end-all of religion was that you feel good in relationship to God. I don’t think it’s important to God that you feel good, it is important to Him that you obey Him. Our Lord in facing the cross prayed “oh my Father if it be possible let this cup pass from me. Nevertheless, not as I will but as Thou wilt.” Pietism doesn’t have that spirit. It sets aside the plain, the law word of God in favor of emotional experiences, and it is therefore erosive of authority. 

There is a parallel movement in the modern age to pietism in the camp of humanism. It is romanticism. Romanticism is the exaltation of feeling and of experience. And there has always been a close connection between Romanticism and revolution. In fact the scholars have pointed out before you had revolution and the beginning of the age of revolution of the French revolution onto the present; you had the rise of the Romantic Movement. Well now, that seems strange. Romantic poets beginning the Romantic Movement, how could that lead to revolution? What it did was this; with the Romantic poets and the romantic artists generally the whole emphasis of man’s life and the universe was centered on personal feelings. And this kind of emphasis let to the demand which we see around us today, instant gratification. And in an age of instant gratification you have what you see around us today, the drug culture. Young and old going for all kinds of drugs because they want instant gratification. Now that’s romanticism. Well this romantic demand for instant gratification created the age of revolution, the undermining of all authority. Because what did the romantic say when he went into politics? “If we do not get tomorrow the political order we want, no if we do not get it today, we’re going to destroy everything.” And every time they wind up with something hellish, because they’re not ready to work. Instant gratification is anti-work in its outlook, in its mentality and hence is radically destructive.

And so the Romantic Movement with its emphasis on feeling and instant gratification has led to the age of revolution, the age where junior highs today in our cities, and sometimes not even only in the cities, are heavily into drugs. One man who was converted and had been a drug pusher said that there was not a single junior high in any metropolitan area where you could not get drugs from a pusher in a classroom. Every class room had them, beginning in junior high. Instant gratification, our culture promotes it; therefore it is a revolutionary age and it destroys continually. Because “if I I don’t get what I want now, I’m going to smash everything.” That’s romanticism. And of course the Romantic believes that his good will replaces the necessity for work, of course he assumes he has a good will. And he assumes that with his good will he can create, if he’s only allowed to smash everything, paradise on earth tomorrow. 

Now this confidence in the will of man is shared by arminian theology within the church. Thomas Boston, one of the great Scottish divines whose dates are 1676-1732 in his Human Nature and its Fourfold State writes sometimes with humor about this belief that men have that they’re going to get from here to paradise just by willing it. That here they are and they’re going to accept Jesus Christ and suddenly they’re going to be as it were, in heaven. And he said, and I quote “and how is it that those who magnify the power of their free will do not confirm their opinion before the world by an ocular demonstration in a practice as far above others in holiness, as the opinion of their natural ability is above that of others? Or is it maintained only for the protection of lust which men may hold fast as long as they please,