GARY NORTH’S BOOKS
Can be found here.
Confronted by Tyrants
Abraham deceived Pharaoh, and God blessed him (Genesis 12).
Jacob wrestled with Laban, and God prospered him (Genesis 29-31).
Joseph performed outstanding slave service and became the ruler of Egypt (Genesis 39-41).
Moses said, “Let my people go,” and God gave deliverance (Exodus 1-14).
Ehud presented Eglon with a gift: a hiltless sword in the gut (Judges 3).
Jael lured Sisera to sleep and drove a tent-peg through his skull (Judges 4-5).
David cut off the corner of Saul’s robe and then repented of it (l Samuel 24).
Jehosheba and Jehoiada concealed prince Joash from Athaliah (ll Kings 11).
Obadiah worked quietly for the LORD at Ahab’s court, while Elijah prophesied against Ahab’s sins (l Kings 18).
Azariah rebuked King Uzziah for trying to make the church a department of the state (ll Chronicles 26).
Jeremiah counseled submission to Nebuchadnezzar, while Hananiah counseled rebellion (Jeremiah 26-28).
Daniel and his friends served Nebuchadnezzar faithfully but refused to worship his gods (Daniel 3-6).
Jesus Christ answered not a word to the charges of the High priest and to the questions of the Roman Governor (Matthew 26:63;27:14).
Paul made full use of his rights as a Roman citizen in arguing his case (Acts. 23-26).
The Early Christians paid their taxes but went to the lions rather than turn in scrolls of the Bible.
Thomas Becket was slain in a cathedral rather than let King Henry ll lay taxes directly on the Church.
Andrew Melville [see here] told King James VI of Scotland that he was not a king, nor a lord, nor a head, but only a member in Christ’s Church.
The Founding Fathers declared that George III had broken covenant with the Christians of America.
Crossed Fingers, Gary North, 1996. From the description:
This plan is repeatable. It has been used by liberals to take over every mainline American denomination in the twentieth century, including the Roman Catholic Church, which succumbed in 1966. No hierarchical denomination is immune. But because so few Christians are aware of the plan’s features, and what its telltale signs are, defenses against it are weak or nonexistent. Because of this, it keeps working. So far, only conservative Missouri Synod Lutherans have self-consciously held it in check. Only the Southern Baptist Convention has reversed it. Crossed Fingers is the first book to identify and discuss in detail the five points of liberalism and the rival theological positions. It is also the first published book that “follows the money” by tracing the sources of the funding of theological liberalism in twentieth-century America. One man, more than any other, was the primary source: John D. Rockefeller, Jr. Crossed Fingers serves as a handbook for the diagnosis and defeat of the same liberal forces that have captured American Christianity. How did they do it? With a vision, with a plan, and with other people’s money. Crossed Fingers shows how they achieved victory in what had been the most theologically conservative large Protestant denomination on earth. It also shows what the conservative Presbyterians could have done, and still have not done, to immunize the Church. See the description for this book
Young people, regardless of their sexual orientation, need to understand the institutional power of heterosexism and the injustice that it perpetuates. As the church is called to speak a truthful word about sexuality, it does so in the name of God’s call to justice a call that invites gay and lesbian adolescents to explore the goodness of their sexuality within the community of God’s people.
This statement appeared in a 1991 document submitted for consideration by the General Assembly of the Presbyterian Church in the U.S.A., America’s largest Presbyterian denomination. It was titled Keeping Body and Soul Together: Sexuality, Spirituality, and Social Justice. It was submitted by the General Assembly’s Special Committee on Human Sexuality. It failed to gain official approval, but its supporters had believed that it had a chance. Those who wrote it were not brought to trial for heresy. Two years later, the Presbyterian Church sent 400 women, the largest delegation, to the World Council of Churches’ RE-imagining Conference, a feminist ecumenical assembly attended by several self-proclaimed witches. At that conference, attendees celebrated a communion meal in the name of the goddess Sophia. The Presbyterian Church contributed $66,000 to fund that affair. Yet when this gathering was retroactively challenged by Presbyterian conservatives as heretical, the 1994 General Assembly voted not to bring formal charges against the participants. The vote was 516 to four.
1. The Authority of the Bible and the Rise of the Modern World, Henning Graf Reventlow
2. The Death of Meaning, Rousas John Rushdoony.
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.
8. Moses and Pharoah, Gary North.
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.
12. Rapture Fever, Gary North.
13. The American Vision, Gary DeMar.
14. Rousas John Rushdoony.
15. David Chilton is a writer of finance.
16. Is The World Running Down? Crisis in the Christian Worldview, Gary North.
17. Dr. Gary North on the Bible and Economics.
18. The Defense of the Faith, Cornelius Van Til. This work claims that Natural Law, which Catholicism defends, is a compromise with Greek humanism. Dr. North, who studied under Van Til at Westminster, explains “I have been studying Western social theory since 1960. I understand it. I just don’t accept its humanistic underpinnings.” He even wrote a book, a few in fact, about Westminster abandoning the teaching of Van Til.
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.
23. Hierarchy and Dominion, Gary North.
24. Thomas Molnar.
25. Crossed Fingers,
26. Sacred Then and Sacred Now: The Return of the Old Latin Mass, Thomas Woods, 2008.
27. The Church Confronts Modernity: Catholic Intellectuals and the Progressive Era (Religion and American Culture), Thomas Woods, 2006.
28. The Church and the Market: A Catholic Defense of the Free Economy (Studies in Ethics and Economics), Thomas Woods, 2005.
29. How the Catholic Church Built Western Civilization, Thomas Woods, 2005.
30. Rollback: Repealing Big Government Before the Coming Fiscal Collapse, Thomas Woods, 2011.
31. Theonomy: An Informed Response, Dr. Gary North, 1991.
Theonomy: A Reformed Critique, by William S. Barker, reveals a startling decline of theological scholarship at Calvinism’s premier academic seminary. This decline accompanied a quarter century of institutional drift. The seminary has still not recovered from the ideological and theological disruptions of the late 1960’s. By the time the Vietnam War ended in 1975, Cornelius Van Til had retired, and the seminary no longer spoke with a unified voice, or spoke much at all, for that matter.
Theonomy:A Reformed Critique is the seminary’s theological self-justification for not having presented a systematic challenge to the humanist order in this generation. It is a defense of pietism’s thesis: a forthright rejection of the Bible’s judicial relevance in a morally disintegrating secular world. This is why Zondervan was willing to publish it. Biblical law is an offense.Theonomy: An Informed Response is a mopping-up operation. It completes what Gary North began in Westminster’s Confession: the Abandonment of Van Til’s Legacy and Greg L. Bahnsen extended in No Other Standard: Theonomy and Its Critics. The authors challenge the Westminster’s faculty’s assertion that biblical civil law is no longer binding in the New Covenant era, especially its mandated negative civil sanctions against convicted criminals. The authors ask the faculty: What does the Bible require of civil government if a resurrected Old Covenant law-order is not applicable? What is the Bible-sanctioned alternative? In short, “If not God’s law, then whose?” Westminster needs to answer.
32. Interesting commentary on committing to meaningless work from a Christian perspective by R. J. Rushdoony. From his Revolt Against Maturity, 1977.
33. The Five Books of Moses, Oswald T. Allis, 2001.
34. The Old Testaments: Its Claims and Its Critics, Oswald T. Allis, 1972.
35. Disobedience and Defeat, Gary North, 2012.
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.
38. Tools of Dominion: The Case Laws of Exodus, Gary North, 1990.
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.
41. Christian Economic Theory: Neither Aristotle Nor Kant, Gary North, Jan. 15, 2015.
42. Covenantal Economics, Gary North, 2015.
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.
45. Authority and Dominion, Part III, Gary North, 2012.
46. Unholy Spirits: Occultism and New Age Humanism, Gary North, 1994.
1965 we see a revival of visible occultism, starting with the counter-culture destroying “the Old Establishment humanism of the “can-do” pragmatism which was apotheosized posthumously as Kennedy’s Camelot” says Gary North. This revival of occultism marks the end of an older rationalist civilization and points to the establishment of a new one: a conscious Christian civilization which is dominion-oriented. The only other possible contenders are Communism, which is the power religion of our era, and which is utterly bureaucratic, parasitic, and destructive, or New Age humanism, the major escapist religion, which is compromised by occultism and the theology of occultism. Neither can lead to a new civilization. The counter-culture of 1965 really does represent a civilizing break from the previous 300 years of Western Civilization.
47. Christian Reconstruction: What It Is, What It Isn’t, Gary North and Gary DeMar, 1991.
48. Gary North and Cultural Underground.
49. The Jesuits, 1988, Malachi Martin.50. The Puritan Gift: Reclaiming the American Dream Among Global Financial Chaos, Ken Hopper and Will Hopper, 2009.
50. Perspectives on Tithing, Gary North, et al., 2011.
51. The Building of Christendom, 324-1100, Warren H. Carroll, 1987. The Nicean Creed was written to address the Arian Heresy.
52. The Theology of Christian Resistance, Gary North, 1983.
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.
62. Victim’s Rights, Gary North, 1990.
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.
65. By What Standard? R. J. Rushdoony, 1959 [Van Til’s presuppositional apologetic method]
66. The Millenium, Loraine Boettner, 1958. traditional postmillennialism.
67. This Independent Republic, Rousas John Rushdoony, 1964.
68. The Nature of the American System, R. J. Rushdoony, 1965
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. Van Til’s e-Books.
76. Less Than Conquerors: Evangelical Quest for Power in the Early 20th Century, Douglas Frank, 2009.
77. Christianity and Barthianism, Cornelius Van & Cornelius Van Til, 1962.
78. An Introduction to a Systematic Theology: Prolegomena, and the Doctrines of Revelations, Scriptures, and God, Cornelius Van Til, 1949. Other Van Til’s books.
79. The Defense of the Faith, Cornelius Van Til, 1955.
80. Christian Theistic Evidences, Cornelius Van Til, 1953.
81. Christianity and Idealism, Cornelius Van Til, 1955.
82. Why I Believe in God, Cornelius Van Til, 1948.
83. Cooperation and Dominion: An Economic Commentary on Romans, Gary North, 2000.
84. Malcolm Muggeridge.
R. J. Rushdoony. He did not begin his weekly lectures on biblical law until 1966; these became The Institutes of Biblical Law in 1973.
I had already begun applying biblical law to economics, but economics is only one small segment of society. Something much broader was necessary. In 1967, we did not yet have it.
What we (he and I; there was no one else doing any writing) did have in 1967 was Van Til’s presuppositional apologetic method, outlined in Rushdoony’s By What Standard?, traditional postmillennialism (but no writings, other than Boettner’s 1958 book, The Millennium), and the traditional Calvinist doctrine of predestination. We also had Rushdoony’s two books of somewhat related essays on American history (This Independent Republic and The Nature of the American System), his book of essays on the founders of American progressive education (The Messianic Character of American Education), his short book on education, Intellectual Schizophrenia, and his mini-book, Freud (which I still regard as the best single piece of scholarly writing he ever produced). Craig Press had not yet published The Mythology of Science, which came later that year. What we had, in short, was a series of essays critical of what has come to be R. J. Rushdoony. He did not begin his weekly lectures on biblical law until 1966; these became The Institutes of Biblical Law in 1973.
I had already begun applying biblical law to economics, but economics is only one small segment of society. Something much broader was necessary. In 1967, we did not yet have it.
What we (he and I; there was no one else doing any writing) did have in 1967 was Van Til’s presuppositional apologetic method, outlined in Rushdoony’s By What Standard?, traditional postmillennialism (but no writings, other than Boettner’s 1958 book, The Millennium), and the traditional Calvinist doctrine of predestination. We also had Rushdoony’s two books of somewhat related essays on American history (This Independent Republic and The Nature of the American System), his book of essays on the founders of American progressive education (The Messianic Character of American Education), his short book on education, Intellectual Schizophrenia, and his mini-book, Freud (which I still regard as the best single piece of scholarly writing he ever produced). Craig Press had not yet published The Mythology of Science, which came later that year. What we had, in short, was a series of essays critical of what has come to be
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.