Gary Mose recounts his two trips behind the Iron Curtain, particularly to Romania, to support persecuted Christians and observe the reality of life under Communist rule. He describes Romania as devastated—materially, spiritually, and socially—with extreme poverty, shortages of basic goods, oppressive surveillance, and a stark divide between the ruling elite and ordinary citizens. Despite these hardships, he witnessed strong Christian communities providing mutual aid and inspiring loyalty even among some non-Christians.

Mose contrasts his observations with misleading Western reports and visits by prominent figures, such as Billy Graham, who portrayed a false impression of religious freedom. He explains that Soviet and Eastern Bloc propaganda, including phrases like “spiritual needs” or “coexistence,” actually serve communist ideology, advancing Leninism and humanistic morality rather than true faith.

Rushdoony and Scott emphasize that communism is fundamentally anti-Christian and Satanic, and any cooperation or flattery from Western churchmen supports that system. Mose warns that the West must recognize the deception and ideological nature of Leninism, which uses propaganda to maintain control while masquerading as openness or tolerance, and contrasts this with true Christian dominion, which submits all authority to Christ."

In “The Van Til I Knew,” Rushdoony portrays Cornelius Van Til as both intellectually formidable and personally simple “profound” in philosophical penetration yet marked by humble, almost childlike faith (“God said it, I believe it”). He recounts how he first encountered Van Til through The New Modernism, was captivated by its presuppositional starting-point emphasis, and then entered a long correspondence and friendship with Van Til, including visits and extended conversations in California. The interview highlights Van Til’s core contribution as drawing a sharp antithesis between belief and unbelief and insisting that God is never an “add-on” to human reasoning; God must be the starting point, not a conclusion of autonomous logic. Rushdoony argues this has direct implications for the church’s weakness: when evangelism and theology cater to man’s sovereignty (or treat faith as a “plus” that enhances an otherwise self-governing life), the result is antinomianism, shallow discipleship, and cultural impotence. He also connects Van Til’s method to Reconstruction: Van Til’s “autonomy vs. theonomy” framing, in Rushdoony’s telling, naturally presses toward applying God’s Word comprehensively law, ethics, education, politics, and culture rather than confining Christianity to private devotion or church life. Finally, Rushdoony emphasizes that Van Til’s legacy is not merely academic; it demands systematic Christian thinking, disciplined catechesis, and a return to “sin, salvation, service” so the church becomes an engine of Kingdom labor rather than a waiting-room for heaven.

What happens to farmers doesn’t stay on the farm it ripples through the entire nation. When agriculture collapses, cities swell into poverty and unemployment, as history across the developing world clearly shows. Scripture understood this long ago: “the king himself is served by the field.” Food, land, and farming anchor every economy, reminding man that he is a creature dependent on God’s order, not a master who can legislate reality into submission. When nations ignore this truth and trust human planning over God’s Word, the result is not progress but destruction. Ignore the field, and the whole nation pays the price.

There are always two plans at work in history. One trusts salvation to centralized, scientific planning by men, where families, private ownership, and independence are dismissed as outdated obstacles to “progress.” The other is God’s plan, where the family is foundational, land ownership matters, and responsibility and freedom grow together under His law. These visions cannot be blended they are in conflict. Nations flourish when they honor God’s design and decay when they replace it with man’s schemes. The choice is unavoidable: will we trust the planners, or the plan of God?

Jude, brother of Jesus and James, sounds a powerful alarm in his short but explosive epistle: Ungodly infiltrators have crept into the church unnoticed twisting God's grace into license for sin and denying Christ's absolute Lordship.These false teachers claim ""higher"" spirituality, but Jude exposes them: They pervert the gospel, turning freedom into lawlessness (antinomianism) while posing as enlightened leaders.From ancient Gnosticism to modern neo-orthodoxy, new age fads, and evolutionary ""wisdom"" the pattern repeats: A façade of agreement masks a radical remake of the faith.The true gospel needs no improvements it was once for all delivered to the saints. Our calling? Earnestly contend for it defend, preserve, apply!Rushdoony's timeless exposition reveals: The fallen world hates Christ and His people, always seeking to capture and corrupt biblical faith.Today, the enemy adapts subtle, ""respectable,"" intellectually superior but the threat is the same.Awake! Contend boldly the faith is worth fighting for!Powerful call to vigilance share and stand uncompromised! #JudeWarning #ContendForTheFaith #BiblicalVigilance #Rushdoony"

There is a healthy fear of God, which Scripture calls the beginning of wisdom, born of drawing near to Him and seeing His holiness and our sin, but there is also an unhealthy fear that shows itself in running away from God through unbelief, denial, evasion, blame-shifting, or flight from responsibility, as seen in Jonah, Adam, and Eve. Such fear is not courage but terror, a refusal to be changed by God, and it inevitably multiplies fear until all of life becomes threatening, because creation itself bears witness to its Creator and leaves no hiding place. Men who fear God and flee from Him end up fearing everything; yet flight is futile, for God confronts us everywhere, even from within our own being. In the end, we must meet Him either naked and afraid in our guilt or clothed in the righteousness of Jesus Christ; and when we meet Him in Christ, fear is cast out, God becomes our Father, and our hearts cry, “Abba,” as we enter the joy of His redeeming love.

This passage emphasizes that the primary caregivers for the poor in the U.S. are not government agencies, but private and voluntary institutions. The family remains the most effective welfare system, providing for sick members, elderly parents, and children’s education from kindergarten through college. Churches, both Protestant and Catholic, supplement this care by aiding the homeless and transient populations, often with limited resources and in spite of bureaucratic resistance. Additionally, private organizations like Strategies to Eliminate Poverty (STEP), led by wealthy evangelical businessmen, actively work to alleviate poverty and empower individuals to succeed. The author underscores that understanding and supporting these “free sector” efforts is crucial for maintaining freedom and effective social care.

#PovertyAlleviation #FamilyCare #ChurchAid #PrivateInitiatives #FreeSectorImpact

All real government begins with self-government. When people refuse to govern themselves under God, they invite someone else to rule them and history shows that tyranny always grows where self-control declines. Scripture is blunt: slavery to sin leads to bondage, but freedom comes only through Christ. Our age wants the comforts of slavery without admitting its cost, dressing dependence and control in attractive slogans. True freedom isn’t autonomy it’s living under God’s Word, growing in self-discipline, and rejecting every false master. The question isn’t political first, it’s personal: are you growing into freedom, or quietly choosing slavery?

In “Moral Paralysis,” Rushdoony argues that modern society is increasingly incapable of decisive moral action because it has abandoned belief in absolute truth and God’s sovereign law, replacing it with relativism and pragmatism. This results in people who may recognize evil but lack the authority, confidence, or will to oppose it, mistaking moral insight for moral strength and denunciation for righteousness. Without an objective foundation, principles become personal preferences that cannot bind anyone else, producing inaction, cynicism, and drift in both liberal and conservative camps alike. Rushdoony contends that moral vitality comes only from acknowledging a transcendent moral order grounded in God, not from human opinion or state decree. Where relativism reigns, society collapses into either anarchy or statism, both expressions of moral paralysis. True moral action, he concludes, requires faith in God’s absolute law, which alone provides a solid foundation for dominion, reconstruction, and a future worth commanding.

Some people don’t just stumble into trouble they invite it. Like wearing a hidden “Kick Me” sign, they provoke authority, despise correction, and then cry injustice when consequences arrive. Scripture warns of a generation “pure in their own eyes” yet unclean, kicking against every standard while demanding immunity from judgment. But God’s law is not a playground prank. You can mock it, flaunt it, and test it but it always answers back. Playing “Kick Me” with people may bring embarrassment; playing it with God’s law is deadly serious.