1999 Issue 2 - The Maddest Most Infamous Revolution in History - Counsel of Chalcedon

8/12/2019 1999 Issue 2 - The Maddest Most Infamous Revolution in History - Counsel of Chalcedon

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The Declaration of the Rights

of

Man and

the

Citizen was the

confession of faith of the French

Revolution. t sets forth

the

re

ligious

and

philosophical basis

of

the

revolutionary establish

ment of a

new

antichristian or

der; Kings, aristocrats, tyrants

of every

description are slaves

in

revolt against

the

Sovereign

of the e;lrth,

which

is HUMAN

ITY

and against

the

Legislator

of

the

universe,

which

is REA

SON. To celebrate their faith in

man and

nature,

the

French

revolutionaries created a statue

of a prostitute and crowned her

the

goddess, Reason. They car

ried

this harlot-goddess

through the streets, and

the

crowds

bowed

in

worship

and

submission

before her

as

she

passed.

Over

one

hundred

years be

fore

the

French Revolution of

1789, during the Enlightenment,

Europe

began

her apostasy

from the Christian Faith and

Worldview. She

stopped

believ

ing in the

sovereignty

of God

and began believing in the sov

ereignty

of

man and the

su

premacy,

not of

divine revel;l

tion, but

of

human

reason. As

a

result

of its apostasy from the

God of the Bible in the hearts

and

minds

of Frenchmen,

and

other

Europeans,

the

bloody

French

Revolution

was inevi

table. God says in Proverbs 8;

those

who

hate Me

love

death

One

of the most insightful

critics of the French Revolution

was

the

Dutchman, Groen Van

Prinsterer, (1801-1876), whose

book

on

the revolution

is

en

titled, UNBELIEF AND REVO

LUTION.

He

emphasizes the

inevitability of this revolution,

because the humanistic

worldview of the supremacy

of

man and human reason of the

Eighteenth Century would re

sult in the

redefinition of West

ern

Civilization in

terms

of a

self-consciously antichristian

worldview,

which

always is

bloody.

With the tree of life

planted

once

more

in the

European

soil

by the

Reformation all but

dead, the

ground was

ready

to

receive the deadly seed [of

humanism]. Theology, politi

cal theory, literature,

and

education; all these

were

soon

permeated by the new doc

trine. This

leaven leavened

the whole lump. At the out

break of

the French Revolu

tion virtually all of

Europe

was

ripe for upheaval. The

eruption

of a volcano is inevi

table

long

before the

mountain

mass is

torn

asunder. The

French Revolution was inevi

table

long

before it broke out.

l t [the Revolution] is more

than

just

a political

revolution

ending in democracy ...

t

is

THE Revolution; with its

baleful influence which,

though

tempered

in

its

perni

cious effect

by the

blessings of

a higher providence, continues

even

in our

day

to

frustrate

the operation of truly whole

some principles.

l t

is THE

Revolution;

with its systematic

application of the

philosophy

of unbelief; with its atrocities

and destructiveness; with its

self-deification and its adora

tion of Reason on the ruins

of

the ancient state.

... as

early

as 1770

the king

was told by the clergy;

"Impi

ety

bears

a grudge

against

both

God

and men

.

t

will

not

be

satisfied until it has de

stroyed all authority, divine

and

human. l t will

plunge

France into all

the horrors

of

anarchy

and

give

birth

to the

most

unspeakable revolutions.

What happeped in 1789 had

to

happen."

- Van Prinsterer,

UNBELIEF

AND

REVOLU

TION,

pp.

29f, 56L

And now, against this his

torical

backdrop,

let us return

to

the social revolution

of the

War

Between the

States. After

quoting these men

who

lived

during the

time

of

the War Be

tween

the States

and

Recon

struction,

James

McPherson

gives

his

own conclusion; the

Civil War was indeed

the

Sec

ond

American Revolution,

[Edmund

Burke, an Eighteenth

Century

critic

of the

French

Revolution, was

the

first, I

-

lieve,

to

use

this

term

for

the

War Between the States], if not,

in a

strict

sense,

the

First

[American Revolution]; "The

first 4 because the Revolution of

1776

had produced

no

such

changes

in the distribution

of

wealth and power among

classes. (p. 8) He then goes on,

in his book, ABRAHAM LIN

COLN

AND

THE

SECOND

AMERICAN REVOLUTION, to

describe how sweeping this

revolution was.

"The

Civil

War,

he

writes,

"DID partially

overthrow

the

existing social

and

political order ofthe South

overthrow

it

at least as much as

did the

English

Revolution of

the

1640's or

the French

Revo

lution of

the

1790's. - The

events of

the

1860's in

the

United States equally deserve

the label, revolution ... (p. 21)

One

man who lived through,

what he

called,

the maddest,

most infamous Revolution in

history, was

George

Ticknor,

born in 1791, who was

a

Harvard historian four years

after Appomattox. He wrote

that

this national trauma had

February

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created a great gulf between

what

happened

before in

our

century and what has happened

since, or what is

likely

to hap

pen hereafter.

t

does not seem

to

me

as if I were living

in

the

country

in

which

I was born."

P ;'eface

in

McPherson's book.

In 1865 Richard Taylor, a Loui

siana planter who

returned

home afte ;' four years as an of

ficer

in the

Confederate Army,

wrote to Samuel Barlow: 'Soci

ety

has

been

completely

changed by the war. The

[French] Revolution of1789 did

not produce a greater change

in

the Ancient Regime than has this

in'our

sodallife.

- McPherson's

Preface.

.

And

in 1991

c ~ h e r s o n

wrote: Abraham

Lincoln

was

not

Maximilien

de

Robespierre.

No

Confederate

leaders

went

to

the guillotine.

Yet the Civil War changed the

United

States as thoroughly as

the French Revolution changed

that country." (p. viii)

Richard Weaver, (1910-1963),

whose books,

SOUTHERN

TRADITION AT

BAY

and THE

SOUTHERN ESSAYS OF

RI -

ARD M. WEAVER should be

read

and

re-read by every

Southerner,

taught

at the Uni

versity of Chicago for two de

cades and was

one of

the

most

important philosophers of the

Twentieth Century. Unasham

edly

pro-Southern, he also re

ferred to the War as America's

Second Revolution,

and stated

that to the extent that the

South

haS preserved

social

structure

and

avoided

the

cre

ation

of

the

masses, it has main

tained

the

only kind of

world

in which values can long sur

vive."5 (p. 20).

He

explains this

statement with this

cOIDIIIent: 'A

society in

the

true sense must

have"exclusive minorities of the

wise

and good

who

will bear

responsibility and enjoy pres

tige. Otherwise either it will be

leaderless, or its leadership will

rest

on

forces of darkness; for

there

is "little difference be

tween the tribal chieftain who

wins his place by brute force

and the demagogue of the mass

state who wins his

by

appeal to

mass appetite. -The notion that

all ideas of rank are inimical to

liberty

is found only

among

those who have not analyzed

the relationship between free

dom and

organization. I t s the

process of leveling which dis

torts reality

and

leaves us

With

a situation

that

is, literally, im

possible to conceive." (pp.

20-

21). And yet, this leveling is ex

actly

what

the North sought to

accomplish by

war and

recon

struction.

Weaver's thesis is that the

North's attempt to oblitera'te

the Southern social order, which

he has just described, and its in

stitutions was a self-conscious

assault on the

religion

of

the

South, because, he writes, "re

ligion [was] a bulwark of those

institutions." (p.

89) He

contin

ues:

a

religious

scHid

"South

preceded

the political solid

South," (p. 82), because "rever

ence for

the

'Word

of

God'

[was] a highly importantaspect

of

Southern religious

ortho

doxy." - (p. 89). "Belief in a re

vealed knowledge

[was]

the

essence

of religion in

the

Southern sense. (p.89) But with

the rise of Unitarianism" in New

England, and

with

it the grow

ing condemnation of the older

Christian orthodoxy and Cal

vinism', so dominant in the

South,

and

the growing appeal

of socialism;,the North was con

demning as error the centuries

old

faith in revealed religion

which the South was striving to

preserve. (p.

91)

Conflict was

inevitable.

In

his historical

survey

of

Southern

literature, Weaver

concludes: In broad outliri.e the

victory

of

the

Yankee

was

viewed

by the South as

atri

umph of the forces of material

ism, equalitarianism and

irreligion." (p. 206) Weaver tells

us

that

"the French Revolution

[with its dedication to destroy

a Christian moral

and

social or

der and

to

replace it With a secu

lar

one],

had

not corne to the

South

by

1860." (p;

207)

Bilt it

carne

with

all its fury

and

dev

astation in the War Between the

States

and Tn

Reconstruction.

"Southerners of the postbellum

epoch were men

of

the

Eigh

teenth Century, [more correctly,

of

the Sixteenth

and Seven

teenth

Centuries

with their

Protestant Reformation], sud

denly transported into a Nine

teenth Century world, [with its

cold

and

life-negating human

ism, rationalism, materialism,

statism and antichristianity]."

(p.207)

With Reconstrtiction "the old

formulations were gone,

and

a

previously well defined struc

ture of society was giving way

before the parvenu' , whose title

to place rested upon some spe

cial-and not always praisewor

thy-achievement. Everything

betokened the breaking

up

of

the

old

synthesis

in

a general

movement toward abstraction

in

human relationships. The in

dividual was becoming a unit

in

the formless democratic mass;

economics

was usurping the

right to determine both politi

cal and moral policies; and stan

dards

supposed to be unalter

able were being affected by the

new standards of. relat ivism.

Topping it' all was the groWing

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spirit of skepticism which was

destroying the religious sanc

tions of

conduct and

leaving

only the criterion of utility. (pp.

207-208

What is the

point

of all these

quotations from Yankees

and

Confederates

and eye-wit

nesses in the 1860' s, as well as

from contemporary pro-North

ern

and

pro-Southern histori

ans?9 t s

this: the War Between

the States

and Reconstruction

comprised America's French

Revolution, with similar causes,

tactics, goals

and

effects. The

chief cause, other

than

the com

monly given political

and

eco

nomic causes, was the desire of

the humanists in places ofpower

in

the North to destroy the

Christian moral

and

social ba

sis of the United States

and

their

Constitution so as to develop a

strong central authority based

on an antichristian {ounda tion.

The tactics: bloody war

and

forced reconstruction of society.

The results: the destruction of

a free and

just

society

and the

establishment of tyranny. As

someone has said, Americans

in

both

North

and

South entered

the War

as

citizens and came out

of it subjects.

That

the old

South

repre

sented a sincere

and

high, al

though

not perfect, expression

of Biblical Christianity cannot

be successfully argued against.

Francis Simpkins,

who did

not

favor a Christian South, could

nevertheless write in his THE

HISTORY OF THE SOUTH:

Christian conservatism com

pletely engulfed

the

unortho

dox who

had been

imported by

liberal aristocrats of the post

Revolutionary period

. ..

When

Jefferson invited Thomas

Coo

per a refugee

from Northern

anti-Jacobin

sentiments [be-

cause Cooper was a Deist

and

Unitarian], to become a profes

sor of chemistry

in

the newly

founded University of Virginia,

the vehement objections of the

people of Virginia forced Coo

per

to decline

the

offer. (pp.

160-161). Cooper became presi

dent of South Carolina College,

but

when

his critical views of

the Bible offended the clergy

there, he was forced to resign

and was

replaced by Dr. James

Henley Thornwell, an orthodox

Cal vinis

t-Pre

s byte r ian.

Simpkins continues: By

1860

re

ligious liberalism was virtually

extinct in the South ... Thomas

Cooperwas the last of the skep

tics to arouse a widespread

public antagonism; after his re

tirement

so

few skeptics re

mained

in

the South that con

troversy seldom occurred. -

By 1860 Puritanism, [vigorous,

life-affirming, Reformed Chris

tianity] was ... deeply embed

ded in

the Southern conscious

ness ... In fact, i t was more

prevalent

in

Alabama

and

Mis

sissippi

than in

Massachusetts

and

Connecticut.

(pp . 160-

161,164)

W.J. Cash,

in

his book, THE

MIND

OF THE SOUTH.,

wrote:

The

South, men

said

and did

not doubt,

was

pecu

liarly Christian; probably, in

deed, it

was

the last great bul

wark of Christianity. (p.8;l).

He noted: For as the pressure

of the Yankee increased,

the

whole South

... would

move to

ward a position of thoroughgo

ing Calvinism in feeling if not

in formal theology ... God

would continue to be,

in

consid

erate measure, a sort of consti-

tutional monarch ..... (p.

84

Therefore, if the humanistic,

socialistic, antichristian Unitar

ians,

and

their ilk, were to ac-

complish their goals, the United

States had to be moved off their

Christian base,

and to

do

that

the Christian South had to be

totally broken. As

Richard

Weaver has

written

concerning

the War:

This is a

matter

of prime im

portance in

the history

of

the

American

past,

because

the

real

significance of the war of unlim

ited aggression is that it strikes

at

one of

the

bases of civiliza

tion. As

long

as

each

side

plays

according to the rules ... with

no more infraction than is to be

expected in

any

heated contest,

the door

is

open

for reconcilia

tion and the

eventual

restora

tion

of amity. But when one

side

drops the restraints built

up

over a long period and com

mits itself

to the total

destruc

tion of the other by any means,

no

longer

distinguishing be

tween combatants and noncom

batants, then the demoralization

is complete, and the difficulty

of

putting

relationships back

on

a

moral basis is perhaps too

great to be overcome. In war,

as in peace,

people remain

civi

lized by acknowledgingbounds

beyond

which they

must

not

go.-

W.J.

Cash, THE MIND OF

THE SOUTH, (pp. 214-215)

The leading and thoughtful

participants of the War,

on

both

sides, understood its religious

character. They

understood

that

it

was more than a

war

over sectional rivalries, slavery,

tariffs,

control

of the Missis

sippi, states rights.

t

included

all these issues,

and

these issues

were

used

by

those

in

the pro

war

party

to veil their true mo

tives. The War

was fought

by

the South to preserve a Chris

tian moral and social order;

it

was fought by

the

North to de

stroy that order. Testimonies

FebruaryIMarch, 1999 - THE COUNSEL

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from both sides are plenteous

to prove the point, as we have

shown.

No one said i t more clearly

and

forcefully

than

three Con

federate Presbyterian ministers:

James H. Thornwell

of South

Carolina, Benjamin

M

Palmer of

Louisiana

and

Robert

L

Dabney

of

Virginia. Ten years before

the War, concerned the crises of

that day would lead to war,

James H. Thotnwell wrote:

and spiritual impetus to seces

sion and the creation of the Con

federacy.

The abolitionist's spirit is

undeniably atheistic. The

demon spirit which erected its

throne

upon the guillotine in

the days of Robespierre,

which abolished the Sabbath

and

worshipped reason in the

personof

a harlot, yet sur

vives to work other horrors of

which those of the French

Revolution are but a type.

Among a people so generously

religious as the Americans a

disguise must be worn, but

it

is the same old threadbare

wars against constitutions and

laws and compacts, against

Sabbaths and Sanctuaries,

against the family, the state

and

the church, which blas

phemies invade the preroga

tive of God and rebuke the

Most High for the errors of

His administration. .

Iri his lecture entitled, 'The

New South, given in 1882,

Robert

L

Dabney, professor

at

Union Seminary in Virginia

and formerly adjutant general

for Stonewall Jackson, in .

'comparing the reconstructed

South with the old South,

laments:

The

War

we S

fOllghl

by the

SOllth

to preserve Cl Chrislielll lI10ral alld

social

unler;

it we 5 {{llIgllt by

the

~ u r r to

destroy lhell

order.

These are mighty questions '

which are shaking thrones to

their centers, unheaving the

masses like

an

earthquake, and

rocking the solid pillars of this

Union. The parties

in

this

conflict

are not merely

abolitionists and

slaveholders-they

are

atheists, socialists, com

munists, red

republicans,

jacobins, [antichristian

leaders of the

French

Revolution] on the one side,

and

the

friends

of order and

regu

lated freedom on the

other. n

orie

word; the world

is

the

battleground-Christianity ,and

atheism the combatants; and

the progress

of

humanity

at

stake.

One party

seems to re

gard society

with

all its compli

cated

interests,

its divisions,

and

its subdivisions as the ma-

But this century has

seen all this reversed;

and

conditions of

human

society have grown up,

which m'ake the system

of our free forefathers

obviously impracticable

in the future. And this is

.

chinery of

man, which, as

it

has

been invented and arranged

by

man's

ingenuity

and skill, may

be taken' to pieces, recon

structed or repaired, as experi

ence shall indicate defects

or

confusions

in

the original plan.

The other

p(lrty

beholds

this

moral order as the ordinance of

God.

10

Benjamin Palmer's

assess

ment

of the

situation

was pow

erfully presented

in

his famous

Thanksgiving

Day Sermon in

1860, which gave theological

disguise of the advocacy of

human rights. From a thou

sand

Jacobin clubs here and

iD

France the decree has gone

forth which strikes at God by

striking at all subordination

and law. Under the spacious

cry to reform, it demands that

every evil shall

be

corrected

or society become a wreck.

The sun must be stricken from

the heavens i f a spot is found

upon the disk. These self

constituted reformers.

must

quicken the activity of Jeho

vah

and compel

His

abdica

tion.

t

is time to reproduce

the obsolete idea

that

Provi

dence must govern man, but

not

that man should control

Providence. To the South

is

assigned the high position of

defending before all nations

the cause of all religion and of

all truth. In this trust we are

resisting the power which

so, not because the old forms

were not

good enough for this

day,

but

because they were

too good for it. .

I would place as the first of

these adverse conditions the

silent substitution, under the

same nomenclature, of another

theory of human rights, in

contrast with,

and

hostile to,

that of our fathers. Those

wise men did indeed believe

in a certain

EQUALITY

of all

men; but it was thatwhichthe

British constitut ion (whose

principles they inherited) was

.wont to express by the maxim:

tllat every British citizen was

equal before the law. The

particular franchises of the

peer and the peasant were

very unequal, but in this

important respect the

two men

were equal before the law.

The peasant 's smaller fran

chises were protected by the

8 THE COUNSEL of Chalcedon -

February/March,

1999


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same law which shielded the

peer's Jarger one. This is the

equality of the golden rule,

the equality of the Bible which

ordained the constitution of

human society out of superi

ors, inferiors and equals; the

equality of the inspired Job,

31:13-15) who in the very act

of asserting his right to his

slave, added: Did not He

that

made

me

make him?

f

I did

despise

the cause

of my

manservant

or

my

maid-servant when they

contended with me,

canism,the supreme law is the

will or caprice of what hap

pens to be THE MAJOR MOB,

the suggestion of the dema

gogue

who

is most artful to

seduce.

12

Conclusion

As we approach the Twenty

First Century,

we

find ourselves

in a world created by

the

French Revolution: a world of

blood,

myth,

war, violence,

civil slavery [which is worse

than

social slavery), lawless

ness,

and

tyranny-a world with-

What

can be

learned

from

the experience of the revolu

tionary era? That man, with

out

God, even with the cir

cumstances in his favor, can

do nothing but work his own

destruction.

Man must

break

out of the vicious revolution

ary circle; he must turn to

God

whose

truth

alone

can

resist the power of the lie.

Should anyone consider this

momentous lesson of history

to be more sentimental

lament

than advice for politics, he is

what then

shall

I

do

when God

rises up?

This is the equality

The Revolution can be stopped. The

Power of the Reformation can

forgetting that the power

of the gospel to effect

order and freedom and

prosperity has been

reconstruct

what

the evil of the

substantiated

by world

hich is thoroughly

consistent

with that wide

diversity of natural

capacities, virtues,

h s

d d

history. Let him bear in

l ;;;==_R_e_vo=u_tl_

_n==_e_st_[_oYioe=.===.I

mind that

whatever

is

- useful

and

beneficial to

station, sex, inherited posses

sions, which inexorable fact

discloses everywhere and by

means of which social organi

zation

is

possible. But in the

place

of

this ' our modern

politician now teaches, under

the same name, the equality of

the Jacobin ... which absurdly

claims for every human the

same specific powers

and

rights.

Our fathers

valued

liberty,

but the liberty for which they

contended was each person's

privilege to do those things

and those only

to

which God's

Law and Providence gave him

a moral right. The liberty of

nature which your modern

politician asserts is absolute

license; the privilege of doing

whatever a corrupt will

craves, except as this license is

curbed

by

a voluntary social

contract." The fathers of our

country could have adopted

the sublime words of Melville:

Lex Rex The aw s king. -

But now, by this new Republi-

out God. We live in an

antichristian culture. Ours is a

world of ongoing revolutions

and wars, which

are

always in

evitable

whenever a

culture

cuts itself loose from God and

seeks to live in unbelief and in

rebellion against the one, true

and living God. Thanks to the

effects of

America's

French

Revolution in the 1860's, the

Twentieth Century has been the

bloodiest era in human history.

And it is not over yet Many

more will die before THE Revo

lution is stopped.

But, make no mistake about

it, the Revolution can be

stopped. The Power of the

Reformation can reconstruct

what

the evil of the Revolu

tion has destroyed. But only

one thing can stop the Revolu

tion and begin the Reforma

tion: JlAITH

IN AND OBEDI

ENCE TO THE WORD

OF

GOD. Groen Van Prinsterer,

the famous Dutch critic of the

French Revolution, explains

with this answer:

man is promoted by the fear

of God and thwarted by the

denial of God. He

should

bear in mind especially that

the revolutionary theory was

an

unfolding

of the

germ

of

unbelief,

and

the poisonous

plant which

was cultivated by

apostasy from the faith will

wilt and choke

in

the atmo

sphere of a revival of

the

faith.13

f we are to rescue our

children from

tyranny

and

from a future of meaningless

ness and emptiness

urged

on

by

the gods and

demons

of

our modern American cul ture

and by our

own moral

defeat

ism toward culture and the

future,

then

we must give the

common

man

a

worldview

completely different from that

which he has constructed

out

of his irrational commitment

in blind faith to the

autonomy

and competence of human

reason as a source of truth

and knowledge.

Without

a

thoroughly Biblical, consis-

FebruaryfMarch, 1999 - THE COUNSEL of ChaIcedon - 9


7/8


8/8

Human reason is supreme in the

pur

suit

of truth; (2). The Bible is not a

book of comprehensive

moral

and

social absolutes of divine authority;

(3)

. Man is basically good, not basi

cally sinful; (4).

Man

is perfectible and

human society isperfectible; (5). A

utopia

on

earth

for perfected man is

possible

by means

of state-controlled

education in a state-regulated society.

Man

is

not

evil,

as the despised

Cal

vinists taught. Evil is

rooted in

Cal

vinism

and in the

U.S. Constitution.

Therefore, Reformed Christianity

and

those terrible institutions

it

~ cre

ated must e destroyed, along

with

the

moral, social

and

political

order

that has sustained them. Hence. the

French Reyolution

These

Unitarians

not only despised

Biblical Christian

ity,

they

al50

hated the

U.

S.

Constitu

tion, because of its Christian roots

and

character.

Long before 1860,

there was

widespread

talk

among

New

England Unitarians

about

seces

sion

from the

Union

in order

to es

cape the Constitution, which they

described as a

covenant with

death

and an

agreement

with

hell."

'Calvinism

is the effort

to

interpret every

area

of

life on this

planet from the

perspective

of the

written

Word

of

God. Its total

God

centered

character

confesses:

For

of Him and

through

Him and

to Him are all things; to Him

be the glory

forever,

Romans

11:36.

8A parvenu

is

one who has re

cently

or

suddenly

risen to

wealth or

power and has not yet

secured the

social position

appropriate

to

it.

THE MIRRIAN-WEBSTER DICTIO

NARY

9Historian

and

author, Otto

Scott

has documented the conspiracy of

Unitarian

ministers in

New England

to

push the

Federal

government

into war with the South

in

order to

break the back

o a Christian

worldview and

social

order y their

financing

of

the terrorist, John

Brown, to foment revolution

in

the

South

among

the

black slaves

against

their

masters. See his book,

THE SECRET

SIX:

JOHN BROWN

AND THE ABOLmON MOVE

MENT,

(NY:

TImes Books, 1979).

Quoted

in Gr

eg Singer's book,

A

THEOLOGICAL INTERPRETA

TION OF

AMERICAN

HISTORY,

(Philadelphia:

Presbyterian and

Re

formed Publishing Co., 1964),

pp. 84-

86.

Ibid., 87

URobert L Dabney, DISCUS

SIONS, Vol. IV,

(Harrisonburg,

VA:

Sprinkle

Publications

,

1979), pp

.

5-7.

Groen,

Van

Prinsterer,

UNBE

LIEF AND REVOLUTION,

(Amsterdam:

The

Groen

Van

Prinsterer Fund, 1975), p. 22.

Richard M. Weaver, SOUTHERN

TRADITION AT BAY, pp. 376-77, 377-

79

.

The college o

Christendoms

future

Biblically

correct Reformed theology

without

apology

Biblical worldview

Classical

curriculum/great books

component

Gospel optimism,

biblical

law,

literal

six;day

creation, Christian

economics, etc. taught

OTaER

FACTS: four

year.

two year

degrees; one

year certificate;

located in

Vrrginia piedmont near

Blue Ridge; small

city; safe; low

O S ~

of iving; conservative ; many historic

sites

nearby

(Patrick He

nry

home, Appomaaax, Danville-last Confederate capital, Montccdlo,

etc.); small

classes;

great Reformed professors

(oo.-site

and

visiting) .

Life l eparation

i)

om

goal-for the

adlJflllcelllcllt f Chn'st's

ki gdom

CHRIST COLLEGE

434

RivermontAvenue Lynehburg.

VA

24504

804/528/9552

February

/March,

1999 - THE COUNSEL of

Chalcedon

-

11

Documents

1999 Issue 2 - The Maddest Most Infamous Revolution in History - Counsel of Chalcedon