Behind the writing of history is a philosophy of history, and behind that philosophy of history are certain pre-theoretical and essentially religious presuppositions. There is no such thing as brute factuality, but rather only interpreted factuality. The historian's report is always the report of a perspective, a context, a framework; man is not, like God, beyond time and circumstance, condition and place. Man is neither a prime mover nor a prime viewer, but, to deny to man the status of a first cause and a first view is by no means to deny the validity or function of secondary causes and secondary viewers. The writing of history is always in terms of a framework, a philosophical and ultimately religious conceptual structure in the mind of the historian. To the orthodox Christian, the shabby incarnations of the reigning historiographies are both absurd and offensive. They are idols, and he is forbidden to bow down to them and must indeed wage war against them. A Christian historiography and a Christian revisionism are thus for him moral imperatives. For Christian revisionism, there is thus an incarnation that stands as the central point in history, Jesus Christ, and, this incarnation was without confusion of the eternal and the temporal, the divine and the human. This requires a denial of any coming, continuing, or possible incarnation in any historical order or institution. The divinization of church, state, school, or any other institution, or its absorption into the incarnation, is thus a sign of paganism. These essays are studies in Christian revisionism. There purpose is to call attention those aspects of American history currently neglected. Originally published in 1965, these essays were a continuation of the author's previous work, This Independent Republic.

This book is the fruit of years of interdenominational Christian dialogue between the Oriental Orthodox Family of Churches and both the Eastern Orthodox Family of Churches and the Roman Catholic Church. The main obstacle preventing unification of these three most traditional groups of Churches is still agreeing upon their beliefs in the nature of Christ. The first schism in the Church occurred in 451 A.D. as a result of the Council of Chalcedon when afterwards Christians were divided into either Chalcedonian or non-Chalcedonian. The Oriental Orthodox Family of Churches (i.e. Coptic, Syrian, Armenian, Indian, Ethiopian, and Eritrean) are non-Chalcedonian whereas the Eastern Orthodox and Roman Catholic are Chalcedonian. This book goes into great depth based on Biblical, historical and Patristic evidence as to why the non-Chalcedonians, i.e. Miaphysites, refused the Council of Chalcedon of 451 A.D. from the Oriental Orthodox perspective. It is comprised of six parts: I) Nestorianism; II) Eutychianism; III) Important Christological principles related to this Council; IV) History of the Council and other subsequent Chalcedonian Councils; V) Arguments against this Council; and VI) Anathemas pronounced and condemnations against those who accepted the Council of Chalcedon and/or the Tome of Leo. May God the Logos Incarnate our Lord and Savior Jesus Christ about Whom this research is concerned bless this work and make it a fruitful contribution beneficial in healing the divisions and leading to the unity of the Church on the basis of the identity of the authentic Apostolic Orthodox faith entrusted to us as expressed, confirmed and followed by the Fathers of the First Three Ecumenical Church Councils.

This is the first critical history of Christian Reconstruction and its founder and champion, theologian and activist Rousas John Rushdoony (1916–2001). Drawing on exclusive access to Rushdoony's personal papers and extensive correspondence, Michael J. McVicar demonstrates the considerable role Reconstructionism played in the development of the radical Christian Right and an American theocratic agenda. As a religious movement, Reconstructionism aims at nothing less than "reconstructing" individuals through a form of Christian governance that, if implemented in the lives of U.S. citizens, would fundamentally alter the shape of American society. McVicar examines Rushdoony's career and traces Reconstructionism as it grew from a grassroots, populist movement in the 1960s to its height of popularity in the 1970s and 1980s. He reveals the movement's galvanizing role in the development of political conspiracy theories and survivalism, libertarianism and antistatism, and educational reform and homeschooling. The book demonstrates how these issues have retained and in many cases gained potency for conservative Christians to the present day, despite the decline of the movement itself beginning in the 1990s. McVicar contends that Christian Reconstruction has contributed significantly to how certain forms of religiosity have become central, and now familiar, aspects of an often controversial conservative revolution in America.

In the first part of the sixth century, variant forms of Monophysitism existed. In 'Christology after Chalcedon', Iain Torrance provides a theological introduction and a translation of the letters between Severus of Antioch and Sergius the Grammarian. Severus was the Monophysite Patriarch of Antioch - a leader of the moderate Monophysites whose doctrine adhered more closely to Catholic teaching and whose primary divergence from orthodoxy was terminological. Though little is known of Sergius, it is apparent from his letters that he was a Monophysite of the more extreme sort. The correspondence between Sergius and Severus comprises three letters from Sergius, three replies by Severus, and an apology by Sergius.

In 451 CE the Council of Chalcedon was called to assert the preeminence of orthodox Catholic doctrine against the heresy of men who refused what we now refer to as the Definition of Faith, or the belief in Jesus Christ as both man and divine spirit during his lifetime. This book is suitable for scholars studying this period.

Over the past several decades, Reformed theologian and biblical scholar James B. Jordan has produced a unique body of work. His electrifying commentaries and essays on Scripture, along with his penetrating writings on Trinitarian theology, liturgics, music, and culture have inspired a growing number of pastors and theologians. In this Festschrift, Jordan's friends and associates celebrate his contributions by applying his methods and insights to a range of biblical, theological, liturgical, and cultural questions. The Glory of Kings aims to bring Jordan's work to the attention of a wider audience and to introduce the work of a scholar that R. R. Reno has called "one of the most important Christian intellectuals of our day."