Greetings, my name is Pete Coker. This blog is about stuff that I find interesting in the realm of Protestant Christian thought. My intent is to explore a more comprehensive, all encompassing faith, that will continue to flourish and grow from generation to generation. This blog represents different ideas that have challenged, altered, or enhanced my beliefs in this ongoing process.
Much of this blog features articles by Rousas John Rushdoony who endeavored to promote and articulate a comprehesive faith for all areas of life. Rushdoony is regarded as the father of Christian Reconstruction. Though I am not a Reconstructionist myself, I believe that Christian Reconstruction offers many good ideas that can be implemented in the larger body of Christ. I particularly like Rushdoony’s approach of “Regeneration not Revolution.” His overall method of implementation and application is at the “grass roots” level, not a top down approach. He believed and taught that the ideas of Christian Reconstruction should first be embraced at the grass roots level and is thus, an ongoing generational endeavor.
My purpose with this blog is to pass along articles that I believe best express the various ideas by Rushdoony, myself, and many others in what I consider ‘orthodox’ Protestant Christian thought. This is not to say that I necessarily identify myself as an “orthodox” Christian.” It is merely a stream of thought I am pursuing to learn and share for edification. This will also include expose'(s) on teachings that may be considered outside the realm of essential doctrinal thought.
In defining “orthodox” (not
Orthodox) in the context that I am using it, I’ll refer to an excerpt of an article by Curt Lovelace to help clarify the meaning I have in mind as it differs from its use with the Orthodox Church; it is as follows:
“The term “orthodox” in modern times has come to mean conventional, customary, or traditional. It also, often connotes, caricature features of stodginess, obscurantism, and lack of creativity.
The original meaning of the word “orthodox” coined by the early church father, Irenaeus, can be more readily understood by a brief etymological examination of the Greek:
The prefix “ortho-“ comes from the Greek adjective orthos, one of whose meanings is “straight” or “properly aligned.” There are a number of technical terms in English derived from this meaning, e.g., the dental term “orthodontics,” which means correcting abnormally aligned teeth. The suffix “-dox” is derived from the Greek noun doxa, meaning “thinking,” which in turn comes from the Greek verb dokein, “to think.” Therefore the term “orthodox” literally means “straight thinking,” “thinking that is aligned with the truth” and therefore is “on target”; and it has the kind of good connotations surrounding such colloquialisms as “straight shooting,” “straight arrow,” “straight from the shoulder,” “give it to me straight,” as distinguished from crooked or devious. It was therefore an excellent and most appropriate term to use in combating the Gnostics, who tried to hide their sneakiness and crookedness behind a veneer of sophistication.
It is clear, then, that orthodoxy is an epistemological term, not a sociological (or ecclesiological) term and it must in no way be confused with custom or convention or tradition. In fact, the more clearly the early church came to understand the thought system of orthodoxy, the more obvious it became how radically antithetical is was to the customs, conventions, and traditions both of paganism and of Talmudic Judaism, the mileaux out of which the converts to Christianity came in the early church age. And, when the Reformers in the sixteenth century began to recover the thought-system of the canon of truth, it became clear how antithetical it was to many of the customs, conventions, and traditions of the Medieval Church. In short, “straight thinking” or orthodoxy is antithetical to all false thinking, whether that thinking is traditional or revolutionary.”
(From a review by Curt Lovelace of Dr. Elaine Pagels’ book “Beyond Belief.” The original article is titled “A Review of Beyond Belief: The Secret Gospel of Thomas” and can be viewed at Chalcedon.edu)
At least part of the work in pursuing true orthodox thought is to examine and seek clear understanding of the adventurous ways in which Christ Jesus confronted; tradition, legalism, anarchy, apostasy, and revolutionary thought. Jesus managed to comply with and fulfill the law without being legalistic. He quoted and taught from the law-word, revealing the true intent of the law and how it should be properly and judiciously applied. When properly applied, the law’s overall application should include grace, mercy, and love for one’s fellow man. He exposed the hypocrisy of those who mis-represented God’s word and constructed human traditions to promote their own status and gain. Jesus taught believers to beware of such false teachers, and demonstrated how deviating from the original intent of the law eventually destroyed love for God and love for one another.
The generational goal of Christian orthodox thought (in my view) is seeking to fully understand the original intent and scope of Christ’s teachings in our inner thought life as well as our ongoing pursuit of righteousness for the benefit of the body of Christ; and to make known to believers and unbelievers alike that this is the will of God for all of mankind, for the benefit of all mankind. Regardless of your particular views on the Christian faith, I hope you will discover some articles of interest as we press-on in furthering the Kingdom of God. PCC.