R.J. Rushdoony and Otto Scott discuss history, its meaning, and how it is recorded, emphasizing that true history reflects God’s hand, not merely human actions. They critique modern historiography, which often interprets events naturalistically, humanistically, or through myths, ignoring divine providence and the unpredictable factors that shape outcomes, such as weather, disease, or unexpected deaths of leaders. Examples include Constantine’s conversion, the Pilgrims’ survival, the Mongol halt in Europe, and the outcomes of World Wars, illustrating that history is far more contingent and guided by God than modern accounts suggest. They note that modern education and social science have largely replaced traditional history, leaving students unaware of patterns of tyranny, the role of faith, and the moral lessons of the past. Rushdoony and Scott stress that Christian schools are uniquely positioned to teach history accurately, recognizing God’s sovereignty and the enduring reality of mystery.

In this 1987 Easy Chair discussion, R.J. Rushdoony and Otto Scott argue that the “future” isn’t an unreadable mystery so much as the present worked out—and that modern decadence shows itself in a culture that can’t defend itself, won’t think past the moment, and replaces realistic planning with fantasy. They critique celebrity “futurecasting” as shallow, insular, and godless—whether rosy or grim—because it ignores that man is fundamentally religious, and history unfolds under God’s sovereign decree. Against the modern state’s push to “predestine” everything through total control (a horizontal Tower of Babel), they warn of coming judgment and testing, yet insist judgment can also be God’s clearing of the ground for renewal. Their hope rests in God’s unexpected interventions and in a rising, grassroots Christian seriousness—discipleship, responsibility, and rebuilding—so that believers don’t merely comment on the future, but work to create a godly one.

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In this episode (Feb. 12, 1987), R.J. Rushdoony dismantles the modern “brainwashing” narrative by drawing on suppressed Korean War research: the most resilient POWs were those with **governing convictions**—a living Christian faith and a clear belief in the free market—who were recognized as natural leaders, resisted manipulation, and even attempted escape, while the faithless majority proved tragically leaderless, anarchic, and easily induced to comply because they believed in nothing. From there he pivots to a sobering cultural warning: the same emptiness makes societies vulnerable to hypnotic suggestion through movies, propaganda, and statist schooling—illustrated even by criminals imitating *The Godfather*—and he argues that humanistic education produces citizens who vote for images instead of reality and tolerate absurdities (like Amtrak stopping trains mid-route for Daylight Saving Time). Rushdoony then surveys major fronts in the battle for the faith in public life: the push to rewrite God-language and subvert biblical revelation, the false “gospels” of technology and political revolution, modernist capture within church institutions and the Marxist distortion of “liberation,” the weaponization of child-abuse accusations to expand state power, and the pride of man exposed in tragedies like the Titanic—closing with a call to recover a faith that acts, serves, and builds dominion, and to tangibly aid persecuted Christians rather than merely sympathize.

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R.J. Rushdoony and Otto Scott examine the cultural and philosophical climate of the 20th century, focusing on existentialism and its pervasive influence. Existential philosophy, originating with Kierkegaard and popularized in the U.S. through Emerson, emphasizes living for the moment, personal experience, and the negation of objective truth or moral absolutes. Rushdoony notes that modern man increasingly mirrors the limited temporal perspective of “savages,” living in the present with little regard for the past or future, which manifests in short-term thinking in politics, media, and everyday life.

The discussion highlights the moral consequences of existentialism in culture and the arts. Figures like Sartre, de Beauvoir, Genet, Camus, and Polanski exemplify a system where personal experience and notoriety outweigh ethical conduct. Artistic acclaim and intellectual respectability often reward contempt for traditional values and embrace of evil or immorality as “new good.” Rushdoony and Scott link this to media, theater, and entertainment, showing a pervasive drive for continual sensation, visual shock, and superficiality that undermines historical awareness, thoughtful engagement, and enduring meaning.

Existentialism has also infiltrated the Church, seminaries, and education, producing a focus on personal experience over objective truth and a repudiation of serious moral or historical reflection. Rushdoony observes that this leads to infantilization, self-centeredness, and a collapse of communal and intergenerational wisdom. The resulting culture elevates triviality and egoism, prioritizes sensation over continuity, and fosters widespread moral and intellectual disorientation—what Scott describes as a society in which life itself has become a theatrical spectacle, leaving citizens trapped in perpetual “no exit” existentialism, oblivious to God and moral reality.

R.J. Rushdoony critiques the lionization of Thoreau, highlighting that his retreat to Walden Pond was less a philosophical act than a gesture of personal alienation from Concord. While often portrayed as a nature idealist, Thoreau frequently returned to town for meals and socializing, demonstrating a divergence between myth and reality.

Rushdoony also critiques modern conservatism through Russell Kirk, arguing that Kirk’s emphasis on tradition, custom, and continuity neglects faith and fundamental justice. Such conservatism, though seemingly rooted in stability, is impotent in addressing contemporary moral and societal issues because it is not grounded in God. He contrasts this with the seriousness of the early Anglo-Saxon Christian converts, who underwent rigorous preparation and moral change, demonstrating a faith-based transformation absent in modern practice.

He then discusses cultural and historical insights from various books. Joseph Wandel highlights the influential German dimension in American history, from immigration to contributions in sports and society. Bob Tamarkin’s The New Gatsbys reveals how commodity traders reflect the existentialist, short-term, high-risk mentality of modern culture. Viktor Suvorov’s Inside the Aquarium exposes the brutal training and psychology of Soviet GRU operatives, while Vladimir Voinovich’s The Anti-Soviet Soviet Union humorously reveals Soviet dysfunction and naïve Western perceptions. Rushdoony concludes with observations on television, noting extreme sponsor control, regulatory quirks, and declining moral standards in programming, reflecting the broader cultural shift away from reason, faith, and responsibility.

R.J. Rushdoony and Otto Scott discuss revolution, linking it to Romanticism and the Enlightenment. They argue that the Enlightenment’s exaltation of reason cultivated “rootlessness,” which Romanticism transferred to emotions. Revolution, therefore, seeks to destroy tradition, Christianity, and past institutions to create a “brave new world.” All revolutionary regimes whether National Socialist, Marxist, Communist, or Fascist are inherently anti-Christian. Terror is inseparable from revolution, as exemplified by Robespierre and Lenin, and totalitarian states maintain control through fear and manipulation of education.

They describe how modern revolutions are aided by ideology, media, and financial support for violence. Simple-minded or immature Christians who fail to discern truth unwittingly enable revolutionary agendas. Revolutionaries equate life with theater and spectacle, blurring reality and fostering societal chaos, while the broader populace, including the church, often remains indifferent or complicit.

Rushdoony emphasizes that faith is the counterforce to revolutionary collapse. History shows that civilizations fall when morality and justice are abandoned, but Christians, grounded in God’s power, can counter evil and preserve society. He urges believers to awaken, take responsibility in every sphere government, education, business, and church and actively resist revolutionary and anti-Christian trends before it is too late.

R.J. Rushdoony examines fame and its cultural impact, drawing on Leo Braudy’s The Frenzy of Renown. He contrasts the Christian era, where men lived accountable to God, with the Renaissance and modern times, where public image dominates. From Alexander the Great to modern actors and politicians, people perform for attention, often sacrificing substance, morality, and reality. This obsession with image weakens politics, religion, and society.

He also discusses Theodore Shank’s American Alternative Theater, showing how avant-garde performance and youth culture turn life into theater. Peer pressure and image-consciousness replace objective values, making society shallow and disconnected from God. Christians, adhering to divine authority rather than societal norms, are seen as outsiders.

Rushdoony concludes with historical examples cavalry in WWII, the Indian Wars, and European aristocracy to illustrate human ambition, courage, and moral failure. He stresses that justice depends on God’s judgment; without it, societies collapse, and only Christian faith provides enduring cultural stability.

R.J. Rushdoony and Otto Scott examine Romanticism as a cultural and intellectual movement rooted in a departure from a Christian worldview. Emerging after the Enlightenment, Romanticism replaced reason with emotion and imagination, leading to the elevation of individual feeling over moral and societal responsibility. Rushdoony highlights the descent into moral and artistic chaos, from decadent literature and modern art to rock music and media that promote sensation and isolation. Otto Scott notes the historical cycles of Renaissance, Enlightenment, and Romanticism, emphasizing how contemporary culture reflects a decay of narrative, moral structure, and communal responsibility.

They discuss the revolutionary consequences of Romanticism, likening modern Western society to the pre-revolutionary French era, with moral and cultural collapse underway. The discussion critiques modern literature, film, and art for their focus on individual gratification, eroticism, and disconnection from reality, using Hemingway and other contemporary writers as examples of Romantic exaggeration and moral emptiness.

Rushdoony and Scott conclude that the antidote is a return to a biblical worldview, promoting Christian faith, community, and realism. They stress the need for Christians to actively engage in culture through art, literature, education, and media supported and subsidized, to provide an alternative to the prevailing Romantic, anti-Christian cultural forces.

In this episode (Sept. 1, 1986), R.J. Rushdoony sits down with Michigan listeners Gene and Robin Newman and traces God’s unmistakable providence in their journey from nominal backgrounds into a conviction-filled Christian life: Gene (Israeli-born, raised culturally Jewish) shares how his search for truth led him through Marxism, Zen macrobiotics, communal living, and restless striving—until Scripture, Christian friendships, and the reality of God’s sovereign grace broke through, giving him stability, peace, and a new standard for life; Robin (raised Catholic, Armenian/Polish, shaped by the deaf community) recounts her own surrender through a 12-step program, then the “tugging” she couldn’t resist to confess Jesus as Lord—even after converting to Judaism for marriage harmony—followed by Gene’s conversion soon after. Together they describe what came next: reorienting their marriage and mission, discovering Christian history and a Reformed framework, embracing homeschooling with structure and discipline, helping build Michigan homeschool advocacy (CURE), hosting twice-monthly study meetings on church-state issues, and stepping into public life with boldness—testifying that their pace and fruit weren’t manufactured, but opened by the Lord as they made faithful plans and walked forward in obedience.

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R.J. Rushdoony examines the foundation of Western civilization through law, religion, and culture, drawing on Harold Berman’s Law and Revolution and Eugen Rosenstock-Huessy. He emphasizes the papal revolution of Hildebrand (Pope Gregory VII), which freed the Church from feudal and monarchical control, establishing the inseparable connection between law and religion. This connection, reinforced by the biblical doctrine of the Atonement, shows law as fundamental to God’s justice and human accountability. Subsequent revolutions—the Protestant Reformation, the English, American, French, and Russian revolutions—further transformed law and society, but modern secularization has severed law from religion, leaving both rootless and morally ineffectual.

Rushdoony critiques modern education, Enlightenment rationalism, and figures like John Locke for promoting moral autonomy over divine law, undermining family, society, and Christian civilization. He contrasts this with historical examples, such as St. Charles Borromeo and medieval cathedral communities, which integrated law, faith, and civic life. Historical analysis, including works by Bainton, Dunlop, Bode, McManners, and Kaiser, illustrates the enduring societal role of Christian law, communal responsibility, and faith, including the example of Amish and Mennonite communities in caring for children with disabilities with eternal perspective.

Ultimately, Rushdoony stresses that restoring Christendom requires returning to biblical law as the foundation of religion and society, reaffirming human accountability, moral order, and the integration of faith into all aspects of life.