1. Christian Reconstruction: R. J. Rushdoony and American Religious Conservatism, Michael J. McVicar, 2015.
2. Christian Reconstruction: What It Is, What It Isn’t, Gary North and Gary DeMar, 1991.
1. The Authority of the Bible and the Rise of the Modern World, Henning Graf Reventlow
3. The Rise and Growth of the Anglican Schism, Rev. Fr. Dr. Nicholas Sander.
4. Protestant Reformation.
5. The Death of Christian Culture, John Senior.
6. Productive Christians in an Age of Guilt-Manipulators: A Biblical Response to Ronald J. Siderby David Chilton.
7. Rich Christians in an Age of Hunger: A Biblical Study by Ronald J. Sider.
9. Radicalism as Therapy, Robert Nisbett.
10. The Structure of Scientific Revolutions, Thomas Kuhn, 1962.
During the early years of the Vietnam War, “you could get a deferment from the draft if you were in graduate school. I took advantage of this, as did many of my generation. It was a good decision. But this encouraged New Left radicals to stay on campus. They earned their Ph.D.’s. The Ph.D. glut hid in 1969, but new left activists were well represented in that group of employable professorial talent. They were able to get into positions, although untenured, in universities. They used that leverage against the Establishment.”
11. David Watson. His books.
13. The American Vision, Gary DeMar.
14. Rousas John Rushdoony.
15. David Chilton is a writer of finance.
19. Sermons on Deuteronomy, John Calvin. Yes, that John Calvin.
20. Institutes of the Christian Religion, John Calvin.
21. The English Civil War, 1642-1649.
22. The Westminster Confessions of Faith, 1648/1648.
24. Thomas Molnar.
30. Rollback: Repealing Big Government Before the Coming Fiscal Collapse, Thomas Woods, 2011.
33. The Five Books of Moses, Oswald T. Allis, 2001.
34. The Old Testaments: Its Claims and Its Critics, Oswald T. Allis, 1972.
36. Theonomy in Christian Ethics, Greg L Bahnsen, 2002, is a long exposition of Matt. 5:17-20.
37. By This Standard, Greg L. Bahnsen, 1991.
God’s law is Christianity’s tool of dominion. This is where any discussion of God’s law ultimately arrives: the issue of dominion. Ask yourself: Who is to rule on earth, Christ or Satan? Whose followers have the ethically acceptable tool of dominion, Christ’s or Satan’s? What it this tool of dominion, the biblically revealed law of God, or the law of self-proclaimed autonomous man? Whose word is sovereign, God’s or man’s? Millions of Christians, sadly, have not recognized the continuing authority of God’s law or its many applications to modern society. They have thereby reaped the whirlwind: cultural and intellectual impotence. They have surrendered this world to the devil. They have implicitly denied the power of the death and resurrection of Christ. They have served as footstools of the enemies of God. But humanism’s free ride is coming to an end. This book serves as an introduction to his woefully neglected topic.
39. That You May Prosper, Ray Sutton, 1992.
There is a good reason for this: in the history of Christianity there has never been a theologian who has explained to anyone’s satisfaction just what the Biblical covenant is. We have heard about “covenant theology” since Calvin’s day, but can anyone tell us just what Calvin said the covenant is, how it works, and what common features are found in every Biblical covenant? Can anyone describe just exactly what the seventeenth-century Puritans had in mind when they used the word? They couldn’t? Have you read anywhere that the covenant is an inescapable concept, that it is never a question of “covenant vs. no covenant,” that it is always a question of whose covenant? Has anyone explained how all societies have imitated the Bible’s covenant model, or how Satan has adapted a crude imitation of the Biblical covenant? Until Ray Sutton cracked the code of the Bible’s covenant structure in late 1985, no one had gone into print with a clear, Biblically verifiable model of the covenant – or if anyone did, no trace of his work has survived. Covenant theologians have never adopted it.
40. Christianity and War and Other Essays Against the Warfare State, Laurence Vance, 2008. Tom Woods reviews this book here.
For an understanding of the Christian just war theory and retribution and restitution, this term, lex talion, should be understood as thoroughly as possible.
43. In the Shadow of Plenty: The Biblical Blueprint for Welfare, George Grant, 1986.
44. Bringing in the Sheaves: Transforming Poverty Into Productivity, George Grant, 1985.
49. The Jesuits, 1988, Malachi Martin.50. The Puritan Gift: Reclaiming the American Dream Among Global Financial Chaos, Ken Hopper and Will Hopper, 2009.
51. The Building of Christendom, 324-1100, Warren H. Carroll, 1987. The Nicean Creed was written to address the Arian Heresy.
53. The Unholy Alliance, C. Gregg Singer, 1975.
54. He Gave Us Stories: The Bible Student’s Guide to Interpreting Old Testament Narratives, Richard L. Pratt, Jr., 1993.
55. Foxe’s Book of Martyrs, John Foxe, 2009.
56. Moses the Economist, C. F. Parker, 1947.
57. Covenant Theology: From Adam to Christ, Nehemiah Coxe, 2015.
58. Baptism in the Early Church: History, Theology, & Liturgy in the First Five Centuries, Everett Ferguson, 2009.
59. “By Oath Consigned,” Meredith G. Kline, 1968.
60. Mitre and Sceptre: Transatlantic Faiths, Ideas, Personalities, and Politics, Carl Bridenbaugh, 1962. From Gary North’s Conspiracy in Philadelphia: There had been institutional opposition to the final ecclesiastical authority of the king ever since the English Civil War broke out in 1642. The American Revolution was an extension of that revolution, in both church and state. But the official language of the justifying documents of America’s revolutionaries was confined to civil government. No one in authority on either side of the war focused on the theological-ecclesiastical issue of delegated sovereignty, i.e., the society-wide institutional authority under God. This moved the American Revolution from what might have been a comprehensive revolt against the king’s ecclesiastical authority and also the divine political right of Parliament to a revolt against the divine right of Parliament in the name of a rejection of the authority of the king. But in whose name was this revolt launched? By what legitimate authority? The formal answer came retroactively in 1788: We the People. This was a new god with a new sovereignty.
61. Subtracting Christianity, Joseph Sobran, 1999.
63. He Shall Have Dominion: A Postmillennial Eschatology, Kenneth L. Gentry, Jr., 1997.
64. The Greatness of the Great Commission: The Christian Enterprise in a Fallen World, Kenneth L. Gentry, Jr., 1990.
66. The Millenium, Loraine Boettner, 1958. traditional postmillennialism.
69. How to Become a Millionaire in Christian Education, Ellsworth E. McIntyre, 2013, “influenced opinions in Christian Reconstruction on an [important] scale.”
70. Contagious Disciple Making Leading Others on a Journey of Discovery, David Watson, 2014.
71. Systematic Theology: An Introduction to Christian Belief, John M. Frame, 2013.
72. Abraham Kuyper (see his books on Amazon) was
a Dutch journalist, statesman, and Neo-Calvinist theologian. He was a master organizer. He founded a new church (the Gereformeerde Kerken), a newspaper, the Free University of Amsterdam, and the Anti-Revolutionary Party. He served as Prime Minister of the Netherlands between 1901 and 1905. In religious affairs, he sought to adapt the Dutch Reformed Church to the challenges posed by the loss of state financial aid and by religious pluralism, rising nationalism, and the Arminian religious revivals of his day which denied predestination. He vigorously denounced modernism in theology as a fad that would pass away. In politics, he dominated the Anti-Revolutionary Party (ARP) from its founding 1879 to his death in 1920. He promoted pillarisation, the social expression of the anti-thesis in public life, whereby Protestant, Catholic and secular elements each had their own independent schools, universities, and social organizations.
73. Family and Civilization, Carle C. Zimmerman, 2008.
74. Paradise Restored: A Biblical Theology of Dominion, David Chilton, 2007. Free version from Gary North.
75. Van Til’s Apologetic, Greg Bahnsen, 1998.
76. Less Than Conquerors: Evangelical Quest for Power in the Early 20th Century, Douglas Frank, 2009.
84. Malcolm Muggeridge.
85. The Book of Church Order of the Presbyterian Church of America, 6th Edition, 2017.
In 1924, Chesterton converted to Roman Catholicism and wrote Orthodoxy, which was his testimony against modernism. He understood that the most dangerous of modernism’s heresies are to a great extent merely extensions of heretical theologies that were rejected long ago by the early Church. Chesterton’s insight here was that theology has implications for society. Heretical theology leads to political tyranny. Bad theology produces political oppression. The twentieth century stands as evidence of his contention.
Modernism is another gospel. This was Chesterton’s contention; it was also the contention of his Protestant contemporary, John Gresham(2) Machen.(3) Both of them did their best to challenge modernism. Both of them wrote popular books for Christians in the pews. They died within a few months of each other. Chesterton did not live long enough to see the Roman Church engulfed by modernism; Vatican II began a quarter-century after his death.
Machen, however, did see modernism triumphant in his denomination, the Presbyterian Church in the United States of America. Seven months before he died, modernists persuaded the broad evangelical majority of that denomination that Machen had become disobedient to Church authority and that for the sake of the peace, he should be removed from office.