CR101 Radio - Podcast Network

A recent study has revealed a shameful truth about the American church: the average pastor earns just $10,348 a year well below the federal poverty line with 14% earning under $6,000 and only 5% receiving more than $15,000. Meanwhile, truck drivers, electricians, lawyers, and dentists earn many times more, showing plainly that church members demand much from their pastors while valuing them little. Scripture, however, commands the opposite: faithful ministers who labor in Word and doctrine are to be counted worthy of “double honor” that is, double pay (1 Tim. 5:17–18). In biblical language, honor means compensation, and what we pay reveals what we truly esteem. To underpay a godly pastor is to dishonor not only him but Christ Himself. If a man is unfit for ministry, he should leave for the church’s sake but if he is faithful, he should be honored accordingly. The question is unavoidable: does our treatment of Christ’s servants reveal honor or contempt?

The Law in Acts and the Epistles (The Law in the New Testament) https://cr101radio.com/podcast/the-law-in-acts-and-the-epistles-the-law-in-the-new-testament This section argues that the New Testament never buries God’s law but repositions it: the Decalogue and moral demands are reaffirmed and intensified (especially inwardly, as Watson notes), while the church rejects only the misuse of law as a means of justification. Acts 15 is framed not as abolishing the law, but as refusing circumcision and rabbinic “law of Moses” as a saving yoke, while still presupposing obedience and issuing boundary instructions to Gentile converts for holiness and fellowship. Paul’s “not under law but under grace” (Rom. 6:14) means believers are no longer under the law as a condemning covenant-of-works death sentence, because that sentence is satisfied in Christ the law doesn’t die; the old man dies judicially in Christ so the regenerate can truly “delight in the law” (Rom. 7:22) and aim at sanctification “that the righteousness of the law might be fulfilled in us” (Rom. 8:4). In short, grace delivers from law-as-condemnation and law-as-salvation-method, but establishes law as the Spirit-enabled norm for life, holiness, and the Kingdom’s ethical order. #LawAndGrace #Acts15 #JustificationByFaith #Sanctification #MoralLaw #Decalogue #Romans6 #Romans7 #Romans8 #NewTestamentEthics #King domLiving

Because human beings are constantly changing in tastes, emotions, and even convictions, it might seem that faith itself is insecure and that salvation could be lost as easily as it is gained; but this fear rests on a false assumption that salvation depends on man. Scripture teaches instead that faith is not a human achievement but a gift of God, and therefore cannot be undone by human changeability. If salvation depended on our ability to keep believing, it would never be secure; but because it rests on God’s sovereign act, it is firm and inalienable. Effectual calling means that God Himself calls, regenerates, justifies, adopts, sanctifies, and preserves His people, giving them a new heart and a new will by His Spirit, so that their salvation is God’s work from beginning to end. As a result, believers partake now of justification, adoption, and sanctification, not because of their constancy, but because God works in them “both to will and to do of his good pleasure.”

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. #EasyChair #Rushdoony #Chalcedon #ChristianWorldview #BrainwashingMyth #GoverningFaith #CulturalDecay #Humanism #Education #Propaganda #ChurchAndState #LiberationTheology #Family #ReligiousFreedom #PersecutedChurch

Pietism began as a reaction against cold formalism, but it quickly became a distortion of the Christian faith. By dismissing doctrine, theology, and systematic teaching as “dead knowledge,” Pietism reduced Christianity to emotional experience and private devotion. Being “born again” was emphasized, yet stripped of clear Biblical meaning, while catechism, preaching the whole counsel of God, and intellectual engagement with Scripture were sidelined. Faith became intuition and feeling rather than truth grounded in God’s revealed Word. The long-term consequences were severe. Pietism weakened the church and strengthened the state, turning Christianity into a private, inward religion while nationalism and statism filled the vacuum. As doctrine faded, enthusiasm was easily redirected from Christ’s Kingdom to earthly powers. Churches became people-centered rather than God-centered, focused on pleasing congregations instead of proclaiming God’s law-word and lordship over all of life. Emotionalism replaced obedience, and “heart religion” was set against “head religion,” as if loving God with the mind were a sin. Ultimately, Pietism proved implicitly antinomian and man-centered. It shifted authority from the triune God to personal experience, fostered censoriousness, and encouraged retreat from culture, law, and responsibility. Biblical Christianity, by contrast, is God-centered, doctrinal, and comprehensive calling believers not merely to feel deeply, but to think rightly, live faithfully, and bring every area of life into obedience to Christ the King.

At a recent meeting I witnessed something chilling: men who profess Christ calmly violated a verbal contract and effectively stole half a million dollars all while claiming they were seeking “divine guidance.” That phrase itself is often a warning sign, for God’s true guidance is not mystical, private, or conveniently suited to our desires; it is written plainly in His Word. When people bypass Scripture to justify what Scripture condemns, they are not communing with God but with their own sinful will and sometimes, as one wise layman observed, with the devil. Whether it is financial treachery or marital betrayal, the pattern is the same: invoke “guidance,” ignore the Commandments, and pretend that darkness is light. The Lord has already told us what He requires; the only real question is whether we will obey. When someone claims divine guidance, ask where in the Bible they found it because if it is not grounded in God’s Word, it is not from God.

A familiar complaint insists that spending money on church buildings is wasteful even sinful. But Scripture says the opposite: God rebukes those who live in paneled houses while His house lies in neglect (Hag. 1:2–9). The idea that God deserves less than we give ourselves is not piety it is sin. Yet this argument, born from Enlightenment unbelief and perfected by Marxists, always follows the same path: first the church does not need a building; then the farmer does not need his land; then the family does not need its home, its kitchen, its privacy. What begins as an attack on God’s house ends as an assault on your own. Meanwhile, states that preach “simplicity” for believers build monuments to themselves with confiscated wealth. The truth is simple: the God who gives us all things deserves our best, not our leftovers. And when men resent giving Him honor, the problem is not architecture it is their hearts.

In “Total Meaning” (Chalcedon Report No. 380), Rushdoony argues that because God created all things, the universe is a realm of total meaning, with no brute or meaningless facts. Meaning does not arise from human interpretation but from God’s sovereign purpose; when man insists on judging meaning autonomously, facts become confused and nihilistic. Original sin is thus epistemological as well as moral man’s desire to determine meaning, law, and truth apart from God. Modern humanism, existentialism, and deconstructionism represent attempts to escape God’s total meaning by retreating into purely personal or subjective meanings, a move Rushdoony calls implicitly suicidal. Because man is made in God’s image, he cannot live consistently with a purely biological or man-centered worldview, and this explains the modern preference for sermons about man rather than God. A universe of total meaning demands total allegiance: faith cannot be partial or compartmentalized. Only wholehearted love for God and obedient service under His Word restores coherence, purpose, and strength to both personal faith and the church.

In Judges 6:25–27, God gives Gideon his first mission, and it is not what anyone expected. Instead of marching against the Midianites, God sends him to tear down the altar of Baal in his own father's house. Nathan unpacks why God always starts reformation at home, dealing with the root before the fruit. He explores the striking parallels between Baal imagery and modern entertainment, the difference between foolish recklessness and wise courage, and why it is always the generation with nothing left to lose that God raises up to tear down the altars. Before you tear down, build. Tags: Judges 6, Gideon, Baal, Asherah, reformation, idolatry, courage, dominion, God's World God's Way, biblical manhood, postmillennialism, Christian reconstruction

Isaiah foretold a child whose birth would rearrange history: the Son given, the King whose government rests on His shoulder and whose peace will never stop increasing. Christmas celebrates that invasion the moment God entered the world in flesh, the moment the rightful Potentate, King of kings and Lord of lords, took the field. The war is not yet finished, but the outcome is certain: Christ will bring all nations into joyful allegiance. That is why Christmas is a season of victory, of joy to the world, and why every Lord’s Day is, in truth, a weekly Christmas celebrating His coming, His resurrection triumph, and the advance of His Kingdom. God’s design is that all of life become holy, and all days reflect the reign of the Prince of Peace. So lift your head and rejoice: of the increase of His government and peace there shall be no end.

Modern man, this passage argues, is caught in a grim contradiction: he longs for an “end” that would wipe everything clean, yet he fears death, rejects judgment, and even protests capital punishment while fantasizing about a humanistic doomsday. That paradox is traced to humanism—man enthroned as lord, feelings elevated to the standard of right and wrong, and God’s Law dismissed as irrelevant—so that moral reasoning collapses into “what would I want if I were guilty?” and society drifts toward anarchic sentimentality. Against this, the message insists on God’s ownership of creation (“the earth is the Lord’s”), the necessity of judging by His Word rather than experience, and the meaning of “Thou shalt not kill” as a ban on all taking of life by man’s autonomous will, while affirming lawful killing only by God’s authorization (e.g., food laws, and civil justice as the Lord’s judgment carried out by magistrates). Capital punishment, in this framework, is not private vengeance but a covenantal act to “put away evil,” cleanse the land, protect life, and restrain the pollution of unchecked violence; the positive duty of the commandment is also to defend and preserve life through lawful order. The closing thrust is practical and urgent: a culture that denies God nonetheless senses it is “on death row,” waiting for judgment, and the only true hope is Christ’s saving power, His kingship, and the rebuilding of a God-centered people and institutions—especially through education—so that society is reformed from the heart outward under the Law-Word of God. #Humanism #BiblicalLaw #ThouShaltNotKill #Justice #CapitalPunishment #GodsSovereignty #CrownRightsOfKingJesus #Dominion #ChristianWorldview #LawAndOrder #CulturalRenewal #Education #Rushdoony

Sin is far more than the particular acts we commonly list lying, stealing, murder, or adultery for these are merely the fruits, not the root; sin itself is the deeper condition of man’s nature, the will to be his own god, determining good and evil apart from God. As the Catechism teaches, sin is any lack of conformity to God’s law, and instead of delighting in obedience, fallen man demands that God conform to him. We may conquer individual sins, yet remain utterly defeated by sin itself, because it is woven into our nature and cannot be overcome by human effort. Only God can deliver us from its power and penalty, and He does so by giving us a new nature in Jesus Christ. Though sin dies hard within us, our salvation does not rest on our struggle but on God’s grace, so that in Christ we are truly free, able to rejoice that the law of the Spirit of life has made us free from the law of sin and death, and that this faith is the victory that overcomes the world.