Seeing the Conflict for What It Is
Since Charles Darwin the book of Genesis has been attacked by critics because its first eleven chapters present a supernatural origin and accountability. This particular attack on Christianity, which attempts to turn its historical foundation into mythology, is relatively new.
- Mark R. Rushdoony
Since Charles Darwin the book of Genesis has been attacked by critics because its first eleven chapters present a supernatural origin and accountability. This particular attack on Christianity, which attempts to turn its historical foundation into mythology, is relatively new.
Long before the attack on the Biblical account of origins, it was the book of Daniel that critics tried to discredit. As early as the third century the neo-Platonist Porphyry denied Daniel’s claim of a 6th century B.C. origin and instead claimed it was written in the middle of the forth century B.C. Porphyry’s fifteen-volume work was, not surprisingly, called Against the Christians.
Porphyry’s argument was not with the accuracy of Daniel. It was that very precision of historical detail in the prophecy that he used to argue against it. He claimed that is was written after the facts it claimed to predict.
Such claims are often made when Scripture proves true. Modernists follow in the footsteps of Porphyry when they make the Bible a very human expression of religious sentiment rather than the Word of God. In short, they make the Scriptures to be fraudulent by making their claims forgeries. They treat it as a work to be viewed in terms of anthropology (the study of men) rather than theology (the study of God through His Word).
Their assumptions (presuppositions in the Van Tillian perspective) are taken to be facts, while orthodox faith is derided as myth based on their own supposedly objective perspective.
The reason for Porphyry’s rejection of Daniel as true prophecy, and the reason for all modernist rejections of the inspiration and authority of the Bible is because such a view is necessary in order to re-interpret the Bible in anthropological rather than theological terms. Their determination is to place the Bible not only in the realm of temporal literature, but to place it beneath themselves who then stand above it as the real voice of authority.
Chalcedon’s work is in the context of this battle, and much of our need is to get Christians to see the conflict for what it is.
The answer to humanism and its statism is Christian faith and liberty. The Chalcedon Foundation is leading in this great mission of Christian education, and we need your support. Click now to donate.
- Mark R. Rushdoony
Mark R. Rushdoony graduated from Los Angeles Baptist College (now The Master’s College) with a B.A. in history in 1975 and was ordained to the ministry in 1995.
He taught junior and senior high classes in history, Bible, civics and economics at a Christian school in Virginia for three years before joining the staff of Chalcedon in 1978. He was the Director of Chalcedon Christian School for 14 years while teaching full time. He also helped tutor all of his children through high school.
In 1998, he became the President of Chalcedon and Ross House Books, and, more recently another publishing arm, Storehouse Press. Chalcedon and its subsidiaries publish many titles plus CDs, mp3s, and an extensive online archive at www.chalcedon.edu.
He has written scores of articles for Chalcedon’s publications, both the Chalcedon Report and Faith for all of Life. He was a contributing author to The Great Christian Revolution (1991). He has spoken at numerous conferences and churches in the U.S. and abroad.
Mark Rushdoony lives in Vallecito, California, his home of 43 years with his wife of 45 years and his youngest son. He has three married children and nine grandchildren.
